Full text of "The perpetual government of Christ's Church"

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THE

PERPETUAL GOVERNMENT OF

CHRIST'S CHURCH;

THOMAS BILSON, D.D.

BISHOP OF WINCHESTER.

C'S'j^-i^/O

A NEW EDITION,
WITH A BIOGRAPHICAL NOTICE,

THE REV. ROBERT EDEN, M.A.

LATE FELLOW OF COUPUS CHKISTl COLLEGE, OXFOED.

lO •

OXFORD:

AT THE UNIVERSITY PRESS.

M.DCCC.XLII.

NOTICE OF THE WORK AND AUTHOR.

THE work which is now reprinted, is a Defence of
Episcopacy. Like some other apologies for the
same cause, it was occasioned by the controv^ersy of
the times in which its author hved.

Nonconformity, in the days of Ehzabeth, displayed
itself in three several and progressive stages. Its earliest
manifestation was among those men who having wit-
nessed the abominations, and smarted under the cruel-
ties of popery, felt impatient at every remnant of a
system so odious in their eyes; and clamoured for the
removal of every vestment, as well as form, which had
been in use among the Romanists; "hating even the
garment that was spotted," in their eyes, by its as-
sociation with popery. Much forbearance was due
and was shewn, to men otherwise exemplary, and
to whom the cause of truth owed so large a debt ;
because their scruples were connected with points
certainly not essential to the maintenance of the
constitution of the church.

The next degree of nonconformity was that which
passed the border which separated things dispensable
from such as were essential; and both invaded the
order, and interrupted the practice of the church.
Its advocates would demolish episcopacy, only because
the Romish church had acknowledged it ; desiring to
erect in its stead a scheme of discipline, which not

IV NOTICE OF THE WORK AND AUTHOR.

even its founder had contended for as universally
necessary, but only as peculiarly fitted to the small
state in which he set it up.

In its last stage, nonconformity was seen in its
rankest form ; in a race of fanatical men, who were
no longer satisfied with contending tor their right to
enjoy a discipline of their own ; but were for punish-
ing the prince who did not speedily help them to the
possession of all the licence which they demanded.

It was with the second of these forms that Bilson
had to deal. The scheme of church discipline which
had originated at Geneva ; and which, under the
powerful influence of Knox, had taken root in Scot-
land, having found its way into England, had unset-
tled and threatened to overthrow the episcopal form
of ecclesiastical government in this land.

In the lengthened and agitating contest which en-
sued, the Divine Protector of the church raised up
more than one able champion of the truth. In the
same day with the author of the "Ecclesiastical Polity"
lived Bilson, engaged in the same warfare with that
great and good man ; and certainly, not inferior to
him in the theological erudition which could alone
qualify either for his task.

The argument for episcopacy, as comprising three
grades in the ministerial office, is supported in the
work of bishop Bilson by analogy and by testimony.
The author finds an analogy in the "fatherly supe-
riority" exercised by the patriarchs over their house-
holds; as well as in the gradations of the Aaronical
priesthood ; which together (as he argues) exhibited
a type of that form of discipline which God would
always set up in his church. He, thus, considers

NOTICK Ol- THE WORK AND AUTHOR. V

that tlie episcopal system, and the three distinctions
of ministers which it contains, is only the working-
out and perpetuation of an idea which divine wisdom
had, from the first, decided to be the best regimen of
the church. The testimony adduced by the author
is that of scripture, some popular misinterpretations
of which he exposes ; and of Christian antiquity,
from whose resources he draws very largely.

Thomas Bilson was a native of the city of Win-
chester, the year of his birth being A.D. 154/, as
may be ascertained by reckoning backwards from the
period mentioned in his epitaph ; though Fuller says
that he was born in 1565 ; a manifest error, since the
year following the last mentioned date is assigned by
Wood in his Fasti % as the time when he took his
degree of B. A. While the absurdity involved in
adopting Fuller's date is so great as to decide against
his accuracy (for it would make Bilson onlv one year
old at the time of taking his degree), a perfect har-
mony in all the succeedmg dates will ibllow from
assuming the year which has been assigned as the
true time of his birth.

Bilson's^ early education was received in Win-
chester school ; from which he was elected to a fel-
lowship of New College in 1565, at the age of
eighteen ; but, as Wood informs us that he took the
degree of B.A. in 1566% we must suppose the date of
the preceding year to refer not to his election from
W^inchester, but to the period when he was made a

* Part i. col. 171.

^ He was of German origin, being great-grandson of Arnold Bil-
son, a German, whose wife was daughter of a duke of Bavaria.
'' Fasti, part i. col. 171.

VI NOTICE OF THE WORK AND AUTHOK.

complete fellow of New College. He would thus
have been about sixteen years old, or somewhat more,
when he quitted Winchester. After taking the degree
of M.A. in 1570, he retraced his steps to Winchester;
that place being destined to be the ground on which
his career was, principally, to be passed. The ca-
pacity in which he returned to Winchester was as
master of the school in which he had been nurtured.
He became, afterwards, warden of the college, and
prebendary of the cathedral of Winchester ; but it is
uncertain whether he had attained the latter dignity
while he was master of the school, or whether it was
superadded to the wardenship. Le Neve, in his
Fasti ^, speaks of him as being " prebendary of the
eighth stall of Winchester, in 1576;" but he is pro-
bably wrong in calling Bilson at this period S.T. P.
The annalist must have made him a doctor in di-
vinity by anticij3ation ; since he did not attain that
degree until the year 1580. Bilson was at length
elevated to the see of Worcester, being consecrated
thereto June 13, 1596; and in the following year
was translated to Winchester, and made one of queen
Elizabeth's privy counsellors. His death took place
in the year 1616.

The period at which Bilson lived was one of the
most eventful in the history of the English church.
His childhood was passed amid the strong contrasts
of the reigns of Edward the Sixth and Mary ; the
transactions of which, memorable as they are in his-
tory, could have made but a slight impression upon
one so youthful. But he grew up amid scenes less
sanguinary, though not less troublous of the peace of

'' P- 53:

NOTICE OF THE WORK AND AUTHOR. Vll

the church. He witnessed, in 1564, the beginning of
nonconformity ; and the acquirement by that J)arty
of the name of Puritans ; and, in the following year,
objections arising to the vestments and ceremonies of
the church, as well as to other points relating to its
constitution and discipline. In Scotland, the presby-
terian administration, derived from Geneva, had been
adopted in 1566, by the general assembly, and was
adhered to with tenacity for twenty-six years, until
by the diminished power of the court, it succeeded
in gaining a legal establishment. The year 157'0,
which was very nearly the time when Bilson entered
into holy orders, was signalized by the controversy
between Cartwright and Whitgift, at Cambridge ;
when the former, in his capacity as lady Margaret's
jjrofessor of divinity, read lectures, in which he pub-
licly attacked the government of the church.

At a moment so interesting in his own history as
that when he entered upon the ministry of the church,
Bilson could not be an indifferent spectator of that
church, placed as she was, in the attitude of self-
defence ; and, we may well suppose, that his mind
was now for the first time seriously directed to an
examination of the grounds upon which the eccle-
siastical order of the church was constructed.

The zeal which had been waked up in Bilson's mind
on the subject of church claims, would be rekindled,
when in 15/3 he saw the English puritans and the
Scotch presbyterians proclaiming anew their attach-
ment to the discipline (as well as doctrines) of the
Genevan church, and pushing their cause on every
side, and by all methods. The same zeal would ex-
perience no abatement, when after hearing loud notes
of discontent against the ecclesiastical regimen of the

Vin NOTICE OF THE WORK AND AUTHOR.

day, and a clamorous demand for an infusion of
presbyterian discipline into the episcopal, he wit-
nessed the rise of the dispute between Travers and
Hooker in 1585; and, from his peaceful retirement
as warden of Winchester college, was the spectator
of a contest which issued in the most triumphant
vindication of the claims of the church, and was the
occasion that gave birth to a work that has placed
the episcopal church of these realms within an im-
pregnable fortress of strength, and its author within
an enclosure of immortal fame.

The leisure which Bilson enjoyed when he became
warden of Winchester, was employed in laying up
those stores of sound divinity which were so advan-
tageously opened in 1593, the year when the first
edition of the following work appeared. His habits
were those of laborious study ; and are well described
in the following passage of sir John Harrington, in
his Nugae Antiquse: "From schoolmaster of Win-
chester, he became warden ; and having been infi-
nitely studious and industrious in poetry, in philoso-
phy, in physic, and lastly (which his genius chiefly
called him to) in divinity, he became so complete for
skill in languages, for readiness in the fathers, for
judgment to make use of his readings, that he was
found to be no longer a soldier, but a commander-in-
chief in our spiritual warfare ;" — " especially when he
became a bishop," adds Anthony Wood, "and carried
prelature in his very aspect."

The character which is given to Bilson by the last-
named historian, that he was " a deep and profound
scholar, exactly read in ecclesiastical authors V' is
amply vindicated in all his works: 1. "The true Dif-

'' Ant. Wood, Athen. Oxon. vol. ii. col. 169.

NOTICE OF THE WORK AND AUTHOR. IX

ference between Christian Subjection and Unchris-
tian RebelHon," which he wrote by the instruction of
queen EHzabeth, when she "took on her the protec-
tion of the Low Countries against the king of Spain:"
2. "The full Redemption of Mankind by the Death
and Blood of Christ Jesus :" 3. " A Survey of Christ's
Sufferings and Descent into Hell." These treatises,
which together with the following work are his chief
productions, are, each, an evidence of his deep eru-
dition.

But, it is in the "Perpetual Government of Christ's
Church," that we find the richest produce of his
theological learning ; as well as the most import-
ant employment of the same. In this book he
has established his claim to be considered one of the
most learned divines of his own or any period, as
well as the author of a powerful defence of episco-
pacy. The argument of this work has ever been
held to be unanswerable; an opinion, the justice of
which is best established by the fact, that none has
been found who has attempted to answer it.

The estimation in which bishop Bilson was held
in his day, (if any proof were needed beyond the re-
cital already made of the several steps of his career,)
may be known from his having been appointed, with
Dr. Miles Smith, bishop of Gloucester, to add the
last hand in the translation of the Bible, commanded
by king James the Firsts At length, after he had
gone through many employments, and had lived in
continual drudgery as it were, for the public good, he
surrendered up his pious soul to God, June 18, l6'l6;
and was buried on the south side of Westminster

' Ant. Wood, vol. ii.

X NOTICE OF THE WORK AND AUTHOR.

Abbey, between the basis of Richard II.'s tomb
and that of Edward III., near to the entrance into
St. Edmund's chapel. John Dunbar, a Scot, wrote
the folowing epigram 8" upon him:

" Ad Thomarti Bilsonum, episcopum Vintoniensem.
Castalidum commune decus, dignissime praesul,

Bilsoni, eeternis commemorande modis :
Quam valide adversus Christi, imperterritus, hostes

Bella geras, libri sunt monumenta tui.
His hydrte fidei quotquot capita alta resurgunt,

Tu novus Alcides tot resecare soles."

On his grave-stone is this inscription :

" Memorise sacrum.
Hie jacet Thomas Bilson, Wintoniensis nuper episcopus et
serenissimo principi Jacobo Magnse Britannise regi potentis-
simo a sanctioribus consiliis, quo quum Deo et ecclesise ad
annos undeviginti fideliter ab episcopatu deservisset, mor-
talitatem, sub certa spe resurrectionis exuit decimo octavo die
mensis Junii A.D. 1616. ^tatis suae 69."

There are extant two English editions of this work ;
and one Latin version.

The first English edition appeared in 1593, when
the author was warden of Winchester college.

The second English edition was published in I^I-IO:
it is an exact reprint of the copy of 1593.

In 1611 he published his work in Latin, in order
that its use might extend beyond the limits of his
own country : besides which, the Latin version con-
tains many additions ; principally in the way of am-
plification of the original expression, and, in one or
two instances, extending to a long paragraph : also,

s In Lib. Epigr. Lond. 1616. in oct. cent. 2. epigr. iv. p. 42.

NOTICK OF THE WOKK AND AUTHOR. XI

omissions ; not only where the compressed style of
the Latin words enabled the author to retrench the
English phrase, but in some cases also, where he seems
to have wished to soften, or even withdraw, a thought
or an expression. These variations of the Latin from
the English edition are thus intimated in the title-
page of the former : " Liber ad utilitatem patriae pri-
mum Anglice scriptus ; nunc demum ab authore
Thom. Bilsono episcopo Wintoniensi recognitus, auc-
tus, et in publicum ecclesiae bonum Latine redditus."
It will be seen, from the above terms, that the Latin
edition claims to be regarded, not merely as a trans-
lation of the original into a language which would
make it the property of the church at large, but as
a revised and enlarged form of the work itself.

The Editor has compared every passage translated
or referred to by bishop Bilson, with the original
authors ; and has transcribed them in the notes;
marking the references to the editions which he has
used within brackets, immediately before the quota-
tion. He has also collated the English with the
Latin edition ; and has inserted in the notes every
thing added, omitted, or amplified.

R. E.

THE PERPETVAL

GOVERNEMENT OF

CHRISTES CHVRCH.

Wherein are handled ;

The fatherly superioritie which God first established in the Pa-
triarkes for the guiding of his Church, and after con-
tinued in the Tribe of Leui and the Prophetes ;
and lastUe confirmed in the New T'esta-
ment to the Apostles and their
successours :

As also the pomts in question at this day;

Touching the lewish Synedrion .• the true kingdome of Christ : the Apostles
commission : the Laie Presbyterie : the Distinction of Bishops from Pres-
byters, and their succession from the Apostles times and hands :
the calhng and moderating of Prouinciall Synodes hy Pri-
mates and Metropolitanes : the allotting of Dia-
ceses, and the Popular electing of such as
must feed and watch the flocke :
And diuers other points concerning the Pastorall regiment
of the house of God ; By
THO. BILSON Warden of Winche-
ster Colledge.

Perused and allotved by publike nuthoritie.

I. Cor. 1 4.
Came the word of God first from you ? or did it spread to you alone *

Iran. lit). 3. ca. 3.
We can reckon those that were ordained Bishops by the Apostles in the Churches,
and their successours to this present, tvhich neuer taught nor knew any such
thing, as these dreame.

Imprinted at London by the Deputies

of Christopher Barker, Printer to

the Queenes most excellent Maiestie.

An. Dom. 1593.

POTExNTISSIMO ET PRUDENTISSIMO PRINCIPI

J A C O B O,

DEI GRATIA INIAGN^ BRITANNIA, FRANCIS ET HIBERNI.E
REGI, FIDEI APOSTOLIC^ DEFENSORI, &c.

DOMINO SUO CLEMENTISSIMO.a

CUM multa sint principum ornamenta, nobilissime et sa-
pientissime rex, quibus nominis splendor, popiili salus, rei-
publica3 tranquillitas continentur, turn nihil apud omnes bonos
illustrius, nihil ipsi Deo acceptius, quam ardens veree pietatis
studium et constans ecclesioe Christi patrocinium. Ad pro-
fcrendos imperii fines incunibant, qui suis non contend latius
regnare cupiunt, victoriis ab hostibus reportandis operani
dent, qui bellicis tumultibus et niiseriis delectantur. Ad ista
tanicn facti non sunt homines, nee horum gratia rerum pub-
licarum moderatores divinitus primum instituti : (non quod
illicitum putem Christiano magistratui armis experiri, vel ne-
cessarise defensionis, vel recuperandi sui juris causa) sed longe
sunt alia, quse nos Paulus jubet a rcgibus expectare, et sub
eorum dominatu a Deo votis omnibus exposcere, nempe ut
pacatam et quietam vitam agamus cum omni pietate et hones-
tate. Hsec enim divineC bonitati magis similia, humano generi
magis salutaria, partibus et laudibus vere regiis magis finitima
sunt, quam ilia militaris urbium expugnatio, regionum di-
reptio, sanguinis eflfusio, miserorum denique csedes aut servi-
tus, quae proeliorum semper sunt exitus, et furiosam vim

» [This dedication is prefixed to the Latin edition of i6i i. In the latter part
of it is an account of the occasion and argument of the work. En.]

xvi EPISTOLA DEDICATORIA.

Martis nunquam non comitantur. Tam miserandas orbis
terrse calamitates, in quibus tamen alii vehementer et serio
triumphant, serenissima majestas tua ssepissime cum animo
tuo cogitans, et rectissime perpendens, omnes curas et cogi-
tationes tuas ad justitiam, aequitatem, cleraentiam, paeem, pie-
tatem contulisti; sic ut bellis per universum regnum tuum
sedatis, et armorum strepitu remote, nihil nisi verum Dei
cultum, florentem ecclesiae statum, populi prius dissidentis
concordiam, legum optimarum lationem, promptam innocentiae
defensionem, celerem malorum depulsionem mediteris. Ad
quas prseclarissimarum virtutum actiones ita te finxit natura,
firmavit industria, divina locupletavit gratia, ut nemo tibi
paulisper astiterit, vel disserentem te de causis gravissimis
aliquando audiverit, qui non statim te maximis rebus gerendis
natum, instructum, comparatum perspexerit, Es enim admi-
rabili ingenio, incredibili memoria, excellenti et admodum
exquisito judicio : tantam enim legendo et commentando di-
vinarum et humanarum rerum peritiam assecutus es, ut non
in theologia solum, aut philosophia, sed in omni doctrinarum
genere vera facillime videas, falsa coarguas acutissime. Nihil
opus erit regii generis et sanguinis tui derivatam ab ultima
antiquitate claritatem proferre, quam omnes norunt ; nee egre-
giam ex tempore dicendi facultatem, quam nemo, qui te con-
venit, non agnoscit, meminisse ; comitatem, placabilitatem,
teniperantiam, patientiam, mansuetudinem, misericordiam,
bonitatem, beneficentiam, solertiam, sapientiam, cseterasque
dotes Cliristiano et pectore, et principe dignissimas nuUas
recenseo, quas tamen in sacra maj estate tua et plane intuentur
omnes, et summe admirantur : mihi, quippe episcopo, memo-
randa sunt potius sincerse pietatis in te professio, erudita veri-
tatis per te turn voce, tum scriptis propugnatio, solicita pacis
ecclesige conservatio, ne vel erroribus implicetur, vel in partes
distrahatur; munificse et academiis et episcopis factse dona-
tiones, illis stipendia lectorum theologiconim augendo, hiis in
primo cujusque ingressu vacuitatum, ut appellant, proventus
et vectigalia relaxando ; inopum vi oppressorum, vel fraude
circumventorum, commiseratio, et in integrum restitutio ; qui-
bus muneribus frequentissime et libentissime fungendo gratis-
simum Deo prsestas obsequium, immortale decus tuo nomini

EPISTOLA DEDICATORIA. xvii

comparasti ; doctissimi, justissimi et religiosissimi piincipis
exempluni apud animos tuorum testatum, ct hominum me-
morise sempiternae commendatum rclinques. Non tcmere
loquor de rebus incognitis, siepe cum aliis multis intcrfui,
duin ha?c, quae dico, et hiis similia sponte susccpcris, laboriosc
sustinueris, cum maxima laude perfcceris. De tuis hiisce
pulchcrrimis factis nemo quicquam detrahit, nemo derogat ;
pra^terquam factio Jesuitarum, qui erigendo et ornando idolo
suo Romano mirifice dediti et addicti, non humana solum
officia, juramenta, imperia, sed etiam divina mandata, insti-
tuta, sacramenta, ejus authoritati et voluntati substernunt,
modo promovendfe fidei, aut tutandae ecclesia? speciem ali-
quam possit aut velit prsetexere, licet revera pontificiae super-
biae, superstitionis, aut avaritiae negotium agatur : tantumque
de veritate doctrinae apostolica? deflexcrunt, ut ubi Paulus " om-
nem animam potestatibus supereminentibus subjici" jubeat,Rom. xiii.
et recusiantibus " damnationem," tanquam " ordinationi divinae
resistentibusj^minetur; isti semetipsos et sues omnes episcopos,
regulares, et clericos a potestate regum liberent, et de numero
subditorum eximant ; nee eo contenti, diaconos omnium post-
remos dignitate regibus superiores esse prao se ferant et prae-
dicent. Quinimo quo pseudoprophetarum, quos apostolus
Judas apertis verbis designat, se probent simillimos, " domina- Ep. Jnd»
tum" pariter atque illi rejiciunt et "aspcrnantur/' et " dignita- ^'^'''
tes" (etiam regias) "conviciis onerant." Intacta mansit ab hiis
injuriis sacra majestas tua, donee pontificem Romanum tuis se
rebus injuriosius admiscentem, et se tanquam Christi vicarium
in tuo regno superbissime jactantem, et edicto suo prohiben-
tem, ne subditi tui jurisjurandi vinculo fidem tibi suam firma-
rent, sacrarum literarum sagittis confixisses. Cujus minime
Christianam elationem, et arrogantiam non ferendam, cum
refutassent et vidnerassent apologetica tua scripta, mirandum
in modum tumultuari ac fremere cocperunt JesuittE, scurras
personatos agere, quo liberius omne virus acerbitatis et impu-
ritatis suae evomcrent, et omni mendaciorum et contumelia-
rum genere certarent. Ita scilicet juratos Antichristi satellites
decebat ruentem sanctissimi patris sui magnitudinem susti-
nere, ut quod veritate non possent, saltern clamore perficcrent,
et rationum momentis destituti, ad probra et dicteria se con-
BILSON. b

xviii EPISTOLA DEDICATORIA.

verterent. In probationibus certe cum clesudarent, fervent
eorum nialedicta, frigent argumenta. Firinissimum enim
monarchiae pontificise fundamentum in eo jaciunt, quod Chri-

Johan. xxi. stus Petro dixerit, " Pasce oves meas," quasi Christus alteri
nemini, nisi Petro, pascendas oves suas commiserit. Quid
ergo facient illis Pauli verbis ad presbyteros Ephesinos, ubi

Act. XX. ait, " Spiritus sanctus vos constituit episcopos ad pascendam ec-
clesiara Dei ?" Quomodo vim verborum ipsius Petri declina-

1 Pet. V. bunt, ad omnes presbyteros hoc modo scribentis : "Presbyteros
qui inter vos sunt, adhortor ego compresbyter, pascite gregem
qui penes vos est, ejus inspectioni vacantes, non coacte, sed

Ambros. delibenter ?" " Illas enim oves" (de quibus Christus locutus est)

Sacerdotali '^ ^^^ soUim tunc beatus suscepit Petrus, sed et nobiscum eas

c- 2. suscepit, et cum illo eas nos omnes suscepimus," inquit Ambro-

sius. Si igitur ovium pastio sit mundi dominatio, use multos
orbis terrarum dominos nobis excogitarunt Jesuitse, sic ut
Romanus pontifex, non in Anglia tantum, sed ubique gentium
possit otiari. Sed beatis se pascunt insomniis homines male
feriati, qui docendi laborem, quern a multis jam secuHs recu-
savit summus illorum episcopus, ad dominandi hbidinem con-
verterunt, cujus immensa cupiditate rapitur et inflammatur
pontifex, sed qua sibi, cseterisque tum presbyteris tum apo-
stolis interdictum, et novit, et scripsit Petrus. Pascite gregem,

I Pet. V. inquit, " non ut dominantes in cleros," id est, in hsereditates
Dei, " sed qui sitis exemplaria gregis." Prius etiam audiverat
Christum severissime suos discipulos a dominatu prohibentem :

Matt. XX. "Scitis," inquit ille, "quod principes gentium dominentur eis,
et magnates potestatem in eas exercent ; verum inter vos non
erit ita ; sed quicunque voluerit in vobis primus esse, sit vester
* servus : sicut FiHus hominis non venit ut sibi ministretur, sed

ut ministret." Qui igitur Christo magis resistere et repugnare
posset Romanus pontifex, quam ut pastoris operam in verbi
divini pabulo prsebendo toties Petro commendatam prorsus
fastidiat ac rejiciat, et dominationem a Fiho Dei suis discipulis
expresse vetitam, et ipsis apostohs exquisite denegatam, mani-
bus pedibusque assequi conetur. Hanc enim imperandi
potestatem tam misere cupit, ut nihil aliud dies noctesque
struat et moliatur ; tam longe lateque diffundit, ut nullus
orbis angulus ab ejus ambitione sit vacuus ; tam insolenter

EPJSTOLA DEDICATORIA. xix

gerit et administrat, ut insidiis, sicis, venenis, perjuriis, pari-
cidiis, servi in dominos, propinqiii in consanguineos, liberi in
parentes, subditi in principcs, ruptis omnibus divini juris et
humane socictatis rcpagulis, ab ejus emissariis excitentur,
instruantur, armentur, Immancs ac baibara? temporum su-
pcrioium oniittantur tragedine per Romanos pontificcs conflatiB
contra Hcnricum quartuni, Fridericum priinuui, Philippuni
Suevum, Fridericum secundum, Ludovicum Bavarum, im-
peratorcs : similiter adversus Philippum pulchrum, et Ludo-
vicum duodecimunijGalliaj reges; ac Johannem Anglise regem;
quarum plente sunt historiee, annales refertissimi, nemini me-
diocriter docto latentes, tibi autem, doctissime princeps, in
literarum studiis diu niultumque versato optime cogniti ; illas,
inquani, tanquam veteres transeamus. ^N^ostra memoria, quas
ca?des ac stragcs edidit sanctum ilkid focdus, uti vocant, Tri-
denti initum, ut ecclesiam ab hasresibus vendicarent ; sed
verius sanguinarium, ut omnes sincera? pietatis cultores per
Europam universam radicitus extirparent? Locuples hujus
rei testis est Parisiensis ilia Laniena, ubi viri nobiles cum
conjugibus et liberis ad nuptias Navarreni principis invitati,
ac alii senes, juvenes, pueri, foemince, virgines, infantes uno
tempore, nocte intempesta, in cubiculis et lectis ad decern
millia mactati sunt. Nee minore crudelitate et rabie soevitum
est in rcliquis Gallire civitatibus, donee numerus occisoruni
religionis ergo, paucis diebus siipra triginta millia crevisset.
Hanc scilicet ecclesiae regenda? rationem pontifex Rom anus
a Christo derivat, et qui animam pro ovibus debuit ponere, si
bonus esset pastor, infinitis ovibus animas eripit, et orbem
Christianum sanguine replet, ne lupum esse satis non con-
staret. Sed rcgum majestatem saltern reveretur, et a ca^de
principum imaginem et vicem Dei gerentium in terris manus
abstinct. Ita videlicet, qui percussores regum efFert laudibus,
et Jesuitas in principum perniciem clanculum conjurantes, si
meritas impietatis sua^ pcenas pendant, ut martyres in coelo
locat, et quibus Deus gehennam minatur, eisdem ipse donat
paradisum, quo cieteri ad similia facinora promptius acccnde-
rcntur, Imo decent audacter Jesuita;, et palam jam profitcn-
tur, non modo cuivis licitum esse principes a papa semel ex-
communicatos et imperio abdicates occidere, (quorum utrum-

XX EPISTOLA DEDICATORIA.

que confidentissinie sibi sumit Romanus pontifex) sed magnam
eo nomine gratiam inire apud Deum interfectores eorum, et
niartyrum gloriara reportare. Quibus illecebris capti, et quasi
laqueis irretiti pi^ophani quidani nebulones, omni pietatis et
officii abjecto sensu^ omni mortis contempto metu, in sacro-
sanctas regum personas, legibus humanis et divinis adversus
omnem violentiam munitas, clarissima luce perditissime gras-
santur. Sic Henricum tertium, Galliee regem, nihil de sce-
lere suspicantem, Jacobus Clement Monachus Jacobinus anno
1589, (re prius cum Jesuitis quibusdam communicata) longo
per intestina cultro adacto, vita privavit. Similiter etiam suc-
cessorem ejus Henricum quartum, Navarrse pariter ac Gallise
regem, curru quadrigarum per mediam plateam delatum
Franciscus Kavillac, anno 1610, pugionem in praecordiis regis
altissime defigens, geminato vulnere trucidavit. Elizabethse
nuper Anglise reginae, post emissum Romse fulmen ponti-
ficium, quot sicarii, venefici, percussores, insidiatores, san-
guinem et vitam petebant ; et tanquam si haec domestica dis-
crimina satis non fuissent, Hispani foederis Tridentini columnse,
si non architecti, classem invictam (sic enim prsedicabant)
adornantes, coelumque captivum, et mundi ruinam anno fatali
(ut illi credebant) 1588, secum vehentes, spolia subactse jam
Anglise nocturnis insomniis, et diurnis sermonibus inter se
partiti, perfectum et plenum triuniphum sibi spondebant,
donee coelestem pontificem, ipsum Dei Filium, ac verum mundi
Dominum a partibus innocentis reginse stantem senserunt, et
octoginta maximis navibus amissis, partim pulsu tormentorum
fractis et submersis, partim captis, plurimis etiam impetu ven-
torum ad scopulos Hibernicos allisis, reliquse magna cum
clade, majore tamen cum ignominia fugientes, Deo gloriam,
hostibus victoriam reliquerunt. Sed omnia omnium scelera
longe superat horrendum illud exitium, qiiod anno 160^, sa-
cratissimse majestati tuee, lectissimse reginse tuse, nobilissimo
principi, ^Jenrico filio tuo, cunctisque proceribus, episcopis,
judicibus, equitibus, civibus, ac reliquis ad publica regni
comitia vocatis paraverant Komulidse quidam conspirantes ; qui
triginta sex dolia pulveris nitrosi et sulphurei in cellam quan-
dam inferiorem abdiderant, subter solium tuum, et locum, ubi
omnes, quos dixi, oportuit convenire ; murumque perfode-

EPISTOLA DEDICATORIA. xxi

rant, ut ex occulto per cuniculum subterrancuni igncm iic-
cendcrcnt, quo pulvis tormentitius minimo momento displosus
tabulata, tecta, parictes a fundamcntis everteret ; et non
modo pra?seutes et iu supcriori camera sedentcs omnes rcgni
ordiues, flanimis crcmaret, in frusta discerperet, in auras
dispergeret, sed lignis et lapidibus, quorum ingens ibi fuit
copia, incredibili fragore et furore quaqua versus dissilienti-
bus, totam viciniam cum multis millibus omnis cetatis et sexus
obrueret. Quam immortales vero gratias Deo dcbemus et
agimus nos omnes, qui pridic, quam haberetur conventus,
rem totam patefecit, et cum arma sunierent conjurati, ut sedi-
tionem in populo facerent, et ad siccandum pulverem tormen-
titium, qui illis in pugna opus esset, animos intcnderent, scin-
tilla subito exiliens tanto incendio hujus sceleris machinatores
afflavit, ut justum Dei judicium adusti agnoscerent, et per-
euntes idem supplicium, quod aliis intenderant, ipsi perfer-
rent. Hiis machinis et modis crevit et crescit rccens ista
pontificis Romani monarcliia, tantopere per Jesuitas expetita
et sustcntata ; hiis artibus et armis, non Petro in pasccndo,
sed Romulo in paricidio papa succedit ; liiis clavibus non
regnum cccloruni pcenitentibus aperitur, sed puteus infernalis
perduellibus reseratur, quo novis et inauditis sceleribus orbis
scateat Cliristianus. Sed de hiis alias, Deo favente, plenius
dicendi locus erit. Sunt alii, qui nefariam banc Anticlii-isti
superbiam et tyrannidem ab ecclesia Christi detestantes, et
quantum possunt amoliri studentes, omnes evangelii ministros
pares et sequales esse debere contcndant ; ita ut nullam ferant
in episcopis et presbyteris gradus discrcpantiam, nee aliquam
inter verbi dispensatores admittant differentiam, aut eminen-
tiam, nisi forsan ad breve tempus, idque ex consensu csetero-
rum, ac in orbem per singulos presby teres recurrentem. Et
ne pro uno dictatore Romano innumerabiles nobis oppidatim
et vicatim reponerent, in singvdis parochiis pastori laJCos quos-
dam presbyteros adjungunt, quibus doctrinae dijudicationem,
clavium moderationem, morum censuram, electionum potesta-
tem, et negotiorum ecclesise summam committunt: et hanc
ecclesiae gubernandae rationem Judaeorum synedrio non dis-
similem, ut illi putant, a Christo confirmatam fuisse, et solam
apostolicam esse arbitrantur. Hiis, quoniam fratres sunt, et

BILSON. C

xxii EPISTOLA DEDICATORIA.

nobiscum non de doctrinre veritate, sed in disciplinse varietate

dissident, probare et persuadere pacis causa conatus sum,

laicis presbyteris nihil esse commu^ne cum synedrio Mosaico,

quod judicum et magistratuum in quaque civitate conventus

erat, potestate gladii armatus, ut de causis civilibus decerne-

rent, et sontibus poenas ex prsescripto legis infligerent. De-

inde laicis Christum neque clavium tractationem, neque ma-

nuum impositionem, neque verbi vel sacramentorum dispen-

sationem unquam credidisse; nee apostolos magistri vestigiis

insistentes pastorale munus aut administrationem laicis imper-

tivisse ; mixlto minus laicos, ut judices, pastoribus praefecisse.

Haec a sacris literis valde aliena esse docui, et a scriptis apo-

stolicis longe multumque abhorrentia : quin potius Paulum

in suis ad Timotheum et Titum Epistolis, episcopalis oiScii

vires et limites exarasse, et ejus gubernationis, quam apostoli

reliquerunt ecclesise, solidam et veram effigiem expressisse.

Quam ab apostolis semel acceptam, et per multas saeculorum

aetates continuatam ecclesia Christi semper retinuit, et Angli-

cana, tuis prsesidiis et imperils fulta, in hodiernum usque diem

retinet. Et quoniam hie liber plenam continet explicationem

et probationem ejus in ecclesia regiminis, quod maturitate

judicii tui cseteris praefertur, et authoritate tua recipitur et

stabilitur in hoc regno, jure optimo tibi, serenissime rex,

dicatur et consecratur, pra^sertim quem sub amplissimi tui

nominis auspiciis excudi, et in vulgus emanare voluisti ; ut

omnes intelligerent, quanta propensione veteris et purioris

ecclesise memoriam colas ; et quanta solicitudine decus, ordi-

nem, et pacem ecclesiae Britannicse fovendam et augendam

susceperis.

Deus optimus maximus majestatem tuam ecclesise suae pro-
pugnatorem fcelicem, expugnatorem Antichristi fatalem, ex-
teris et subditis acceptissimum, solis conviciatoribus Jesuitis
formidabilem, regno Britanniae quam niaxime florentem, om-
nibus vitae praesentis et futurae donis et divitiis summe affluen-
tem diutissime servet et tueatur.

Serenissimae Majestatis tuae
humillimus et obsequentissimus
subditus et servus

Tho. Winton.

THE CHRISTIAN READER.

IHAVE been very unwilling, good Christian reader, to
enter into these controversies of discipline, that have now
some space troubled the church of England. I remembered the
words of Abraham to Lot : " Let there, I pray thee, be no strife Gen. xiii. 8.
betwixt thee and me, nor betwixt my men and thine ; for we be
brethren ;" and did thereby learn, that all strife betwixt bre-
thren Mas unnatural. I could not forget the saying of our
Saviour : " Peace I leave with you, my peace I give you ;" and John xiv.
so collected how " careful" we should be " to keep the unity oiV\ .
the Spirit in the band of peace." Profane writers could tell me,
" by concord the weakest things grow strong, by discord the
mightiest states are overthroAvn ;" and that made me loath to
increase or nourish the dislikes and quarrels that have lately
fallen out in this realm, betwixt the professors and teachers of
one and the same religion : yet when I saAv the peace of God's
church violated by the sharpness of some men's humours,
and their tongues so intemperate that they could not be dis-
cerned from open enemies, I thought as in a common danger,
not to sit looking till all were on fire, but rather by all means
to try what kind of liquor AS'ould restinguish this flame.

Another reason leading me to this enterprise, was the dis-

BILSON. B

2 TJie Epistle

charge of my duty to God and her majesty: for finding that
some men broached their disciplinary devices under the title
of God's eternal truth, and professed they could no more for-
sake the defence thereof than of the Christian faith ; and others
defaced and reproached the government of the church here
received and established, as unlawful, irreligious, and anti-
christian ; (for what lees are so sour, that some hedge wines
will not yield ?) I was moved in conscience, not to suffer the
sacred scriptures to be so violently arrested, and overruled by
the summons and censures of their new consistories ; as also
to clear this state of that injurious slander, as if, not knowing
or neglecting the manifest voice of Christ's Spirit, we had
entertained and preferred the dregs of antichrist's pride and
tyranny.

These causes of great and good regard, led me to examine
the chief grounds of both disciplines, theirs and ours, and to
peruse the proofs and authorities of either part ; that by
comparing it might appear, which side came nearest to the
sincerity of the scriptures, and society of the ancient and un-
corrupt church of Christ. The which wholly to propose by
way of preface would be exceeding tedious ; shortly to capitu-
late, that the reader may know what to look for, will not
altogether be superfluous.

The main supports of their new devised discipline are,
the general equality of all pastors and teachers, and the
joining of lay elders with them to make up \\\e j^reshytery,
that shall govern the church. On this foundation they build
the power of their consistory, that must admonish and punish
all offences, hear and determine all doubts, appease and end
all strifes that any way touch the state and welfare of the
church. Against these false grounds, I shew the church of
God from Adam to Moses, from Moses to Christ, and so
downward under patriarchs, prophets, and apostles, hath
been always governed by an inequality and superiority of
pastors and teachers amongst themselves : and so much the
very name and nature of government do enforce ; for if
amongst eqiials none may challenge to rule the rest, there
must of necessity be superiors before there can be governors.
It was therefore a ridiculous oversight in our new platformers,

to the Header. 3

to settle an ecclesiastical government amongst the pastors and
teachers of the church, and yet to banish all superiority from
them.

Some finding that absurdity, and perceiving confusion of
force must follow where all are equal, and no governor en-
dured, confess it to be an essential and perpetual part of
God's ordinance, for each presbijferi/ to have a chief amongst
them ; and yet, lest they should seem to agnize or admit the
ancient and approved manner of the primitive church retained
amongst us, which is, to appoint a fit man to govern each
diocese, they have framed a running regency, that shall go
round to all the presbyters of each place by course, and dure
for a week, or some such space, for the device is so new,
that they are not yet resolved what time this changeable su-
periority shall continue. With this conceit they marvellously
please themselves, insomuch that they pronounce this only
to be God's institution, and this overseer or bishop to be apo-
stolic ; all others they reject as human ; that is, as invented
and established by man against the first and authentic order
of the Holy Ghost.

Thus far we join, that to prevent dissension and avoid con-
fusion, there must needs, even by God's ordinance, be a pre-
sident or ruler of every presbytery ; which conclusion, because
it is M-arranted by the grounds of nature, reason, and truth,
and hath the example of the church of God before, under,
and after the law to confirm it, we accept as irrefutable,
and lay it as the groundwork of all that ensueth. But
whether this presidentship did in the apostles' times, and
by their appointment, go round by course to all the pastors
and teachers of every presbytery, or were by election com-
mitted to one chosen as the fittest to supply that place, so long
as he discharged his duty without blame, that is a main point in
question betwixt us. Into which I may not enter, until we
have seen what the apostolic presbyteries were, and of what
persons they did consist at the first erecting of the church.

Certain late writers, men [otherwise learned and M'ise\]
greatly misliking in the government of the church the Ro-

•1 [Omitted in the Latin edition or version of 1611.]
1? 2

4 The Epistle

mish kind of monarchy, and on the other side shunning as
much popular tumult and anarchy, preferred a middle course
betwixt them of aristocracy, thinking the church would then
be best guided, when neither one, for danger of tyranny,
nor all, for fear of mutiny, did bear the sway, but a num-
ber of the gravest and sincerest undertook the managing of
all matters incident to the ecclesiastical regiment. And for
that there was no possibility in every church and parish to
find a full and sufficient company of pastors and teachers, to
consider and dispose of all causes occurrent, and the people
(as they thought) would the better endure the proceedings
and censures of their consistories, if some of themselves were
admitted to be judges in those cases as well as the preachers,
they compounded their presbyteries partly of pastors and
partly of lay elders, whom they named governing presbyters ;
and by this means they supposed the government of the
church would be both permanent and indifferent.

To proclaim this as a fresh device of their own, would be
somewhat odious, and therefore they sought by all means, as
well with examples as authorities, to make it seem ancient
for the better accomplishing of their desire ; first, they took
hold of the Jewish synedrion, which had lay elders mixed
with Levites in every city to determine the people's causes,
and that order being established by Moses, they enforced it
as a perpetual pattern for the church of Christ to follow. To
Matt, xviii. that end, they bring the words of our Saviour, " Tell it the
^^' chui-ch : if he hear not the church, let him be to thee as an

ethnic and publican."

Next, they perused the apostles' writings, to see whatr men-
tion might be there found of elders and governors, and light-
I Tim. V. ing on this sentence of St. Paul, " The elders which rule well
^7" are worthy of double honour, specially they that labour in the

word and doctrine," they resolutely concluded, there were some
elders in the church that governed and yet laboured not in the
word and doctrine, and those were lay presbyters. After this
place they made no doubt, but lay elders were governors of
the church in the apostles' times ; and so settled their judg-
ments in that behalf, that they would hear nothing that might
be said to the contrary.

to the Reader. 5

Thirdly, because it would be strange that lay elders, every
■where governing the church under the apostles, no council,
story, nor father did ever so much as name them, or re-
member them, or so conceive the words and meaning of
St. Paul until our age ; they thought it needful to make some
show of them in the fathers' writings, lest, otherwise, plain
and simple men should marvel to see a new sort of governors
wrenched and forced out of St. Paul's Mords, whom the church
of Christ in fifteen hundred years never heard of before. And
thej'cfore certain doubtful speeches of the fathers were drawn to
that intent ; as where they say, " The church at first was go-
verned by the common advice of presbyters'^," and, "The
church had her elders, without whose counsel nothing was
done-";" yea, some of them M'cre so forward and Avilling to
hear of their lay presbyters, that wheresoever any council or
father mentioned presbyters, they straightway scored up the
place for lay elders.

This is the warp and web of the lay presbytery, that hath
so enfolded some men's wits, that they cannot unreavc their
cogitations from admiring their new found consistories. And
indeed the credit of their first devisers did somewhat amuse
me, as I think it doth others, till partly inclined for the causes
aforesaid, and partly required where I might not refuse, I
began more seriously to rip u\) the whole ; and then I found
both the slenderness of the stuff, and looseness of the work,
that had deceived so many men's eyes '^.

As first, for the Jewish synedrion ; I saw it might by no
means be obtruded on the chvirch of Christ : for the judicial
part of Moses' law being abolished by the death of Christ,
as well as the ceremonial, the tribunals of Moses must no
more remain than the priesthood doth. Moses' judges were
appointed to execute Moses' law ; the punishments therefore

•• Ilieron. in Epist. ad Titiim, cap. i. Tim. i. cap. v. [torn. v. p. 406. " Nam

[torn. ix. p. 245. " Idem t'st ergo apud orniies utique gentes honorabilis

presbyter qui episcopiis ; et anteqiiam est senectiis. Unde et synagof^a, et

(liaboli iiistinctii, studia in religione fie- postea ecclesia seniores habnit quorum

rent, et diceretur in populis, ' Ego sum sine consilio niliilagebatur in ecdesia."]
Pauli, ego Apollo, ego autein C'eph»,' d Added L. " totumdeniquea'dificiuni

communi ])resbyterorum concilio, eccle- quod tarn multos adiniratione perculis-

siffi gubernabantur."] set, sua sponte inclinare et ruin.im mi-

c Ainbrosii Comment, in Epist. ;id nari video."

6 The Epistle

and judgments of Moses' law ceasing, as under the gospel
there can be no question but they do, all such consistories as
Moses erected must needs be therewith ended and deter-
mined. Again, they were civil magistrates that Moses placed
in every city® to judge the people, and had the sword to
punish as the law did limit ; Levites being admixed with
them to direct them in the doubts and difficulties of the law^.
Such presbyteries if they frame us in every parish without
the magistrate's power and leave, they make a fair entry upon
the prince's sword and sceptre, under the colour of their con-
sistories, which I hope they will be well advised before they
adventure. Lastly, that lay elders in Moses' law did meddle
with discerning or judging betwixt truth and falsehood, things
holy and unholy, persons clean and unclean, or did inter-
meddle with the sacrifices and services of the tabernacle, I do
not read, but rather the execution and supervision of sacred
things and duties belonged to the prophets, priests, and Le-
vites. So that lay presbyteries under the gospel can have no
agreement with the synedrical courts of Moses, much less
any derivement from them ; unless they will tie all Christian
kingdoms to the tribunals and judicials of Moses' law, and
give their elders the sword instead of the word, which God
hath assigned to princes and not to presbyters.

The words of Christ, in Matt, xviii., " Tell it to the church,"
Avhich they urge to that end, if they were spoken of such
magistrates as Moses appointed, and to whom the Jews by
the prescript of his law were to make their complaints, then
pertain they nothing at all to the church of Christ, but were
a special direction for those times wherein our Saviour lived,
and those persons that were under the law. If they be taken
as a perpetual rule to strengthen the judgment of Christ's
church, then touch they no way the synedrions of the Jews,
or any other courts established by Moses. Let them choose
which they will ; neither hurteth us nor helpeth them.

The place of St. Paul at a glimpse seemed to make for
them ; but when I advisedly looked into it, I found the text
so little favouring them, that in precise terms it excluded lay

e Added L. " in locis opportunis." 'Added L. " et pro sua peritia reli-

quos instruerent."

to the Header. 7

elders as no governors of the church : for the apostle there
chargetli, that all jyresbyters which rule well, should have
double honour. His Avords be plain : " The presbyters that rule ' Tim. v.
well"," hLTikr\s TLjxiji a^iova-eoio-av. " let them be thought worthy
of double honour." Hojiour in this place is apparently taken for
maintenance, as the proofs following do import. " Thou shalt ''''""■ ^•
not muzzle the ox that treadeth out thy corn," and " The Avork-
man is worthy of his Avages." Noav by no precept nor example
Avill it ever be proved, that lay presbyters had in the apostles'
times, or should have by the Avord of God at any time, double
honour and maintenance from the chvu-ch of Christ. ^Miere-
fore they must either give all lay elders double mauitcnance,
as St, Paul Avillcth, Avhich they do not, or shut them clean
from these Avords, Avhich yield double maintenance by God's
laAV to presbyters that rule Avell. What the meaning of
St. Paul is in this place, though much might be said, and is
said of others, Avhich I have omitted, yet to satisfy the reader,
I have laid doAvn foiu- several expositions, too long to be here
inserted, Avhich I willingly permit to the censure of the Avise,
whether every one of them be not more consonant to the true
intent of St. Paul than theirs is, and as ansAverable to his
words.

If Paul in plain Avords did not disclaim lay elders, as having
no riglit to challenge double maintenance from the church,
nor other places contradict them, yet Avere there no reason
upon the needless and jointless construction of this one sen-
tence to receive them ; for by Avhat logic prove they out of
this place, there Avere some presbyters that governed well,
and laboured not at all in the AVord ? ixaXiara, Avhich is as
much as specially or chiefly, doth distinguish (as they think)
the one sort from the other by a superior degree : doth it not
distinguish as Avell things as persons ? and note so Avell divers
respects as divers subjects? for example, if we should say "^j
Magistrates that govern Avell are Avorthy of double honour,
specially they that hear the complaints of the poor ; Avcre he
not very fanciful that Avould hence conclude, there are ergo

& Added L. " quod si dui)lici honore h Thus L. " Quid istis locutionibus
privandi sunt, etiani a guberaaculis ec- usitatius ?"
clcsiae repellendi sunt."

8 The Epistle

two sorts of magistrates, one that governeth well, another that
heareth the complaints of the poor ? Again, out of these
speeches : Counsellors that be wise are acceptable to their
princes, specially such as are faithful ; Workmen are rewarded
for their skill, but specially for their pains ; Pastors that be
virtuous are to be wished for, but specially if they be learned :
will any sober man infer, that fidelity and wisdom, skill and
industry, learning and virtue, do not meet in one subject, be-
cause specially goeth between them ? Nothing is more common,
than by this kind of speech to note as well two divers quali-
ties in one man, as two sundry sorts of men : yea, thereby to
prefer a part before the general comprising that part. As,
Teachers are to be liked for their learning, specially for their
knowledge in the scriptures ; Good men are to be loved for
their virtues, specially if they be liberal.

In these speeches, they will say, the persons be diverse as
well as the things ; for some counsellors be wise that be not
faithful, some workmen expert that be not painful, some pas-
tors learned that be not virtuous. That proveth true, not
by any force of these speeches, but by the defect of the
persons that want fidelity, industry, and integrity : for the
words rather imply that both parts should be, and therefore
may be, found in one man before he deserveth this adjection of
sp>ecialhj^. As a counsellor must be wise, and specially faith-
ful, before he can be acceptable to his prince ; a workman
must be painful, as well as skilful, before he deserve his
wages ; a pastor must not only be honest, but also able to dis-
charge his duty, before he should be greatly esteemed : and
so by St. Paul's words they may conclude, a presbyter must
not only govern well, but also labour in the word, before he
may be counted to be specially or most worthy of double
honour^ ; other collection out of the apostle's words they can
make none.

And that shall we soon find, if we resolve the apostle's
words in such sort as the nature of the Greek tongue per-
mitteth lis. The words stand precisely thus : Oi xaAws irpoe-

i Thus L. " priusquam summis affi- pastoreni digrmm laudatumque perfi-
ciatur aut laudibus aut prjemiis." cere ;"

k Added L. " ethas iitrasque virtu tes

to the Reader. 9

(TTGiTCi TTpea-fivTcpoL, " Presbyters governing well, let them be

countedworthy of double honour;" fxaXia-ra ol KoincavTe^ evXayiD,

" specially labouring in the word and doctrine." The participles,

as every mean scholar knoweth, may be resolved not only by

the relative and his verb, but by many other parts of speech

and their verbs ; which oftentimes express the sense better

than the relative. As Bovv aXowwa ov ^luajcret?, " Thou shalt ' Tim. v.

i8
not nuizzle thine ox treading out thy corn," that is, " whiles

he treadeth out thy corn," for after thou art not prohibited to
muzzle him. So in the sentence which we speak of, " Presby-
ters governing Avell are worthy of double honour ;" well govern-
ing is the cause of double honour, neither is double honour
due io presbyters , but with this condition, if they govern well.
Then resolve the apostle's words either with a causal or con-
ditional adjunction, which is plainly the speaker's intent, and
we shall see how little they make for two sorts of presbi/tcrs.
" Presbyters, if they rule well, are worthy of double honour,
specially if they labour in the word :" or, " Presbyters for rul-
ing well are worthy of double honour, specially for labouring
in the word." Here are not two sorts of elders, (as they
conceive,) the one to govern, the other to teach ; but two duties
of each presbyter ; namely, to teach and govern before he can
be most worthy of double honour.

Their own rules confirm the same. Those whom they call
teachers or doctors, must they not labour in the word ? There
can be no doubt they must. Are they then most worthy, or
so worthy as pastors be of double honour, who not only labour
in the word, but also watch and attend the flock to rule it
well ? I trust not. Then pastors are most worthy, and con-
sequently more worthy than doctors, of double honour, be-
cause they not only watch to govern well, but also labour in
the word.

If any man strive for two sorts of persons to be contained
in these words, though there be utterly no reason to force
that collection', we can admit that also, Avithout any mention
of lay elders. I have shewed two interpretations, how divers
sorts of presbyters may be noted by these words, and neither

1 Tims L. " licet nulla prorsus ne- stolicis verbis eviiicat, tameii ne nimis
cessaria ratio conclusiouem illam ex ajio- arete cum illis ai^ere videamur,"

10 The Epistle

of them lay, to which I refer the reader that is wilHng to see
more; I may not here offer a fresh discourse of things else-
where handled.

The brief is, presbyters we read, and presbyteries in the
apostolic writings, but none lay, that were admitted to govern
Acts XX. 28. the church. Presbyters did attend and feed the flock as
! rf,'' ;T," t' God's stewards, and were to exhort with wholesome doctrine.
Tit. i. 9. and convince the gainsayers ; and Presbyteries (as themselves
14. * ' urge) did impose hands. These be the duties which the Holy
Ghost elseAvhere appointeth for the president, and the rest of
the presbytery : other than these "^ (except this place of which
we reason) the scriptures name none ; and these be no duties
for lay elders, unless they make all parts of pastoral charge
common to lay j^^'^sbyters , and distinguish them only by the
place, as if pastors were to oversee and feed the flock in the
pulpit, and lay presbyters in the consistory. Which if they
do, they allow only words to pastors, and yield to lay presby-
ters both pastoral words and deeds ; giving them authority to
feed and watch the flock of Christ more particularly and
efiectually than pastors do, or may by their doctrine. Such
labyrinths they leap into, when they seek for those things in
the sacred scriptures which were never intended.

But were the word of God in this point indifierent, which
for aught I yet see is very resolute against them, the general
consent of all antiquity, that never so expounded St. Paul's
words, nor ever mentioned any lay presbyters to govern the
church, is to me a strong rampire against all these new de-
vices. I like not to raise up that discipline from the dead,
which hath lain so long buried in silence, which no fafher
ever witnessed, no council ever favoured, no church ever
followed since the apostles' times till this our age". I can be
forward in things that be good, but not so foolish as to think
the church of Christ never knew what belonged to the go-
vernment of herself till now of late ; and that the Son of God
hath been spoiled of half his kingdom by his own servants
and citizens for these fifteen hundred years, without remorse or
remembrance of any man that so great wrong was offered him.

m Thus L. " nisi quod eos ex hoc n Added L. " In his quae Dei gloriam
unico Pauli loco Consistoriani qiuenint provehant, nolim postremus videri, certe
excudere," nolim esse."

to the Reader. 11

I can yield to much for quietness' sake ; to this I cannot yield :
they must shew me their lay prcshytcrics in some ancient
writer, or else I must plainly avouch their consistories "^ (as
they press them) to be a notorious, if not a pernicious novelty.
Jerome, Ambrose, and others are brought to depose, that
the first church had her senate and elders, without whose ad-
vice nothing was done : but how wrongfully the device of lay
elders is fathered on them, I have declared in a special dis-
course, I will not here repeat it ; only this I say, If any of
them affirm that in the primitive or apostolic church lay
preshxjters^ did govern ecclesiastical affairs, I am content to
recall all that I have written of this present matter ; if not, it
is no great praise nor good policy for them to abuse the names
and words of so many learned fathers, to the utter discredit of
themselves and their cause in the end.

Since then the church of Christ, in and after the apostles'
times, was not governed by lay prcshijters, as this new disci-
pline pretendeth ; it resteth that we declare by whom both the
apostolic church and the primitive after that were directed and
ruled ; which I have not failed to perform in many chapters,
as far forth as the scriptures do warrant, and the undoubted
stories of Christ's church do lead.

In the apostles q I observe four things needful for the first
founding and erecting of the church, though not so for the
preserving and maintaining thereof; and four other points
that must be perpetual in the church of Christ. The four
extraordinary privileges of the apostolic function were : their
vocation immediate from Christ, not from men, nor by men ;
. their commission extending over all the earth, not limited to
i any place ; their direction infallible, the Holy Ghost guiding
! them whether they wrote or spake ; and their operation won-
j derful, as well to convert and confirm believers, as to chastise
and revenge disobeyers. Without these things "" the church
could not begin, as is easily perceived ; but it may well con-
tinue without them, for now God calleth labourers into his

o Added L. " qua? nobis nostrarum tate,"
ecdesiarum pacem violando, et omnia q Thus L. " In priniis eci-lesias ar-

tumultibus complendo ol)tn.i(lunt," cliitectis, nempe apostolis,"

P Added L. " cum ea, quam isti in r Thus L. " Sine istis maguis et

novis consistoriis illis tribuunt, authori- plane divinis dotibus,"

12 The Epistle

harvest by others, not by himself; pastors take charge of those
churches that are aheady planted, they seek not places where
to plant new churches. The scriptures once written serve all
ages for instruction of faith, and the miracles then wrought
witness the power and truth of the gospel unto the world's
end. Wherefore those things had their necessary force and
use to lay the first foundations of the gospel before Christ
was known ; but the wisdom of God will not have his church
still depend on those miraculous means, which serve rather to
conquer incredulity than to edify the faithful ; " signs being"

I Cor. xiv. (as the apostle saith) " not for such as believe, but for such as
do not believe."

» \ [ The other four points of the apostolic delegation, which
must have theii- permanence and perpetuity in the church of
Christ, are the dispensing the word, administering the sacra-
' ments, imposing of hands, and guiding the keys to shut
or open the kingdom of heaven. The first two, by reason
they be the ordinary means and instruments by which the
Spirit of God worketh each man's salvation, must be general
! to all pastors and presbyters of Christ's church ; the other two,
by which meet men are called to the ministry of the word,
and obstinate persons not only repelled from the society of
the saints, but also from the promise and hope of eternal life,
respect rather the cleansing and governing of Christ's church,
and therefore no cause they should be committed to the power
of every presbyter, as the word and sacraments are : for as
there can be no order, but confusion, in a commonwealth
where every man ruleth, so would there be no peace, but a
pestilent perturbation of all things in the church of Christ,
if every presbyter might impose hands, and use the keys at
his pleasure^.

How the apostles imposed hands, and delivered unto Satan,
and who joined with them in those actions, I have handled in
places appointed for that purpose, whereby we shall perceive,
that though the presbyters of each church had charge of the
word and sacraments even in the apostles' times, yet might
they not impose hands, nor use the keys, without the apostles,

s Thus L. " atque adeo omnem ecclesiasticam jurisdictionem sibi pro suo
arbitratu usurparet."

to the Reader. 13

or such as the apostles departing or dying left to be their sub-
stitutes and successors in the cliurchcs which they had plant-
ed. At Samaria, Philip "preached" and "baptized ;" and albeit Acts viii. 5.
he dispensed the word and sacraments, yet could he not impose "
hands on them ', but I'etcr and John came from Jerusalem,
and "laid their hands on them, and (so) they received the Holy Actsviii.17.
Ghost." The churches of Lystra, Iconium, and Antioch, were Actsxiv.21.
planted before, yet were Paul and Barnabas at their return
forced to increase the number of presbyters in each of those
places, by imposition of their hands : for so the word xetporo- Acts xiv. 2 3.
VTjCTavTts significth with all Greek divines and stories, as I
have sufficiently proved, and not to ordain by election of the
people, as some men of late had new framed the text. The
churches of Ephesus and Crete Avere erected by Paul and
had their j^reshjteries , yet could they not create others, but
Timothy and Tite were left there to " impose hands," and ' Tim. v.
" ordain elders" in every city as occasion required. -rij ;

Herein who succeeded the apostles, whether all ^presbi/ters
equally, or certain chief and chosen men, one in every church
and city trusted with the government both of people and
presbyters, I have largely debated, and made it plain, as well
by the scriptures as by other ancient writers, past all excep-
tion, that from the apostles to the first Xicene council, and so
along to this our age, there have always been selected some
of greater gifts than the residue to succeed in the apostles'
places, to whom it belonged both to moderate the presbyters
of each church, and to take the special charge of imposition
of hands ; and this their singularity in succeeding, and su-
periority in ordaining, have been observed from the apostles'
times, as the peculiar and substantial marks of episcopal
power and calling.

I know some late writers vehemently spurn at this ; and
hardly endure any difference betwixt bishops and presbyteis,
unless it be by custom and consent of men, but in no case by
any order or institution of the apostles, whose opinions, to-
gether with the authorities on which they build, I have
according to my small skill examined, and find them no way

t Thus L. " non tamen imponeiuli maiius, Spiritusque dandi facultatcm
iisurpal)at ;"

14 The Ejnstle

able to rebate the full and sound evidence that is for the con-
trary : for what more pregnant probation can be required,
than that the same power and precepts which Paul gave to
Timothy when he had the charge of Ephesus, remained in all
the churches throughout the world, to certain special and
tried persons authorized by the apostles themselves, and from
them derived to their after-comers by a general and perpetual
succession in every church and city without conference to
enlarge it, or council to decree it ; the continuing whereof
for three descents the apostles saw with their eyes, confirmed
with their hands, and St. John amongst others witnessed with
his pen, as an order of ruling the church approved by the
[ express voice of the Son of God. When the original pro-
ceeded from the apostles' mouth, and was observed in all the
famous places and churches of Christendom, where the apo-
stles taught, and whiles they lived, can any man doubt
whether that course of governing the church were apostolic ?
for my part, I confess I am neither so wise as to overreach it
with policy, nor so wayward as to withstand it with obstinacy.
Against so many and clear proofs, as I dare undertake will
content even a contentious mind when he readeth them, are
pretended two poor places, the one of Ambrose, the other of
Jerome : the first avouching that in the beginning the
episcopal prerogative went " by order"" before it came by
way of " election unto desert," the other resolving that " bi-
shops are greater than presbyters, rather by the custom of
the church than by the truth of the Lord's disposition^."
Both these authorities I have thoroughly discussed, and laid

u Ambros. in Ep. ad Ephes. cap. i*'. scopum, multorum sacerdotxim judicio
[torn. V. p. 355. "Ideo non per omnia constitiitum, ne indignus temere usur-
conveiiiunt scripta apostoli ordinationi paret, et esset multis scandalinn."]
quae nunc in ecclesia est, quia hsec inter x Hieron. in Epist. ad Tit. cap. i.
ipsa primordia sunt scripta. Nam et [torn. ix. p. 245. '' Sicut ergo presl>y-
Timotheum presbyterum a se creatum teri sciiint se ex ecclesise consuetudine
episcopum vocat, quia primum presby- ei qui sibi prsepositus fuerit esse sub-
teri episcopi appellabantnr ; ut, rece- jectos : ita episcopi noverint se magis
dente uno, seqiiens ei succederet. De- consuetudine quam dispositionis Domi-
nique apud jiSgyptum presbyteri con- nicae veritate, presbyteris esse niajores,
signant, si praesens non sit episcopus. et in commune debere ecclesiam regere,
Sed quia coeperunt sequentes presbyteri imitantes Moysen, qui cum haberet in
indigni inveniri ad primatus tenendos, potestate sohis prieesse populo Israel,
immutata est ratio, prospiciente concilio septuaginta elegit cum quibus populum
nt non ordo sed meritum crearet epi- judicaret."]

to the Reader.

forth the right intent of those fathers, not only by comparison
of other writers, but even by their own confession, lest any
should think I draw them to a foreign sense besides their true
meaning ; for when Jerome and Austin allege the use and
custom of the church, for the distinction betwixt bishops and
p7'eshijters, if it be understood of the names and " titles of
honour >'," which at first ^verc common to both, and after di-
vided " by the vise of the church >'," as Austin exprcsseth,
we can absolutely grant the places without any prejudice to
the cause : if it be applied to their power and function in the
church ; it is most true that Jerome saith, " presbyters were
subject" (in such sort as the primitive church observed)
" rather by custom than by the truth of the Lord's ordi-
nance." For presbyters in the primitive church, as apj)eareth
by Tcrtullian, Jerome, Posidonius and others, " might nei-
ther baptize % preachy nor administer'' the Lord's supper
without the bishop's leave," especially in his presence ; which
indeed grew rather by custom for the preservation of or-
der, than by any rule or commandment of the Lord. By

y Augustini Epistolarum xix. [edit.
Basilese 1541. torn. ii. col. 84. " Quan-
quam eniin secundum hononim voca-
Inila, quae jam ecdesiaj usus ohtiuuit,
episcopatus presbyterio major sit, tamen
in multis rebus Augiistinus Hieronymo
minor est, licet etiam a minore quolibet
non sit refugieuda vel dedignauda cor-
rectio."]

z Tertullianus de Baptismo. [edit.
Liitet. Paris. 1664. cap. xvii. p. ■230.
" Dandi quidem hal)et jus summus sa-
cerdos, qui est episiopus : deliinc pres-
byteri et diaconi non tanieu sine episcopi
auctoritate, i)ropter ecclesioe honorem ;
quo salvo, salva pax est."]

Hieronymus adversus Ijuciferianos.
[torn. ii. p. 139. " Ecclesia; salus in
summi sacerdotis dignitate pendet : cui
si non exors qua'dfim et ab omnibus
eminens detur ])otestas, tot in ecclesiis
efficientur schismata (plot sacerdotes,
inde venit, lit sine clirisniate et episcopi
jussione, neqne presbyter, neque dia-
conus jus babeant i)a])tizaudi."]

Leonis JMagni Epistola Ixxxviii.
[edit. Lutet. Paris. 1675. tom. ii. p.
63.1- " Sed neqiie coram episcopo licet
presbyteris in ba])tisterium introire, nee
prf^sente antistite infantem tingere aut

signare ; nee prenitentem sme pra'ce])-
tione e]>iscopi sui reconciliare, nee eo
pra^sente nisi illo jubente, sacramentum
corporis et sanguinis Cbristi conficere,
nee eo coram posito populum docere, vel
benedicere, aut salutare, nee jdebeni
utique exhortari."]

a Posidonii de Vita Augustini. [cap.
V. col. 828. " Et eidem presbytero
potestatem dedit coram se in ecclesia
evangelium pradicandi acfrequentissime
tractandi, contra usuni quidem et consue-
tudinem Aphricanarum ecclesiarum."]

b Concilium Cartliaginense ii. cap. 9.
[tom. ii. col. 1 162. edit. Labliei. liUtet.
Paris. 1671. " Xumidius ejjiscopus
]Massylitanus dixit : In quibusdam locis
sunt presbyteri, qui aut ignorantes
simpliciter, aut dissimulantes audacter,
pra^sente et iiu^msulto episcopo, com-
plurimis in domiciliis agant agenda,
quod disciplinw cognoscit esse sanctitas
vestra. (ienedius episcopus dixit: Fratris
et coepiscopi nostri digna? suggestioni
respondere non imnioremur. Ab uni-
versis episcopis dictum est : Quisquis
presbvter inconsulto e])iscopo agenda in
quolil>et loco voluerit celebrare, ipse
honori suo contrarius existit."]

16 The Epistle

the word of God, " a bishop did nothing which a presbyter
might not do, save imposing of hands to ordain." That is
the only distinction in the scriptures betwixt a bishop and a
jireshyter, as Jerome '^ and Chrysostom*^ affirm; otlier differ-
ences, which the church kept many, as to impose hands on
the baptized and converted, to reconcile penitents, and such
like, were rather peculiar to the bishop for the honour of his
calling, than for any necessity of God's law.

If any man urge further out of Jerome, that there was no
bishop at all, nor chief ruler over the church anA pi^eshytery
of each place in the apostles' times'^, I answer him with the
resolution of one of the greatest patrons of their new disci-
pline, Non ita desipuisse existimandus est, ut somniaret
neminem illi coetui prtefuisse ^ : " Jerome is not to be thought
to have been so unwise, as to dream the presbytery had no
chief ruler or president." " It is a perpetual and essential
part of God's ordinance, that in the presbytery one chief in
place and dignity should govern each action or meetings."
And again, Tales episcopos divinitus, et quasi ipsius Christi
voce constitutes absit ut unquam simus inficiati'^ : " That such
bishops" (as were pastors in every city, and chief of their
presbyteries) " were appointed from heaven, and as it were by

c Hieronymus Evagrio. [t.ii. p. 329. sponsio, [excudebat Joannes le Preux,

Quid enim facit excepta ordinatione 1592. cap. 23. p. 160. "Nee enim ille,

episcopus, qnod presbyter non faciat ?"] qunm diceret ecclesias initio fuisse com-

d Chrysostomi in i Ep. ad Tim. muni presbyterorumconsiliogiibernatas,

[cap. iii.] homil. xi. [edit. Paris. 1636. ita desipuisse existimandus est, ut som-

tom. xii. p. 470. Ov iroKv rh fxiaov aii- niaret neminem ex presbyteris illi coetui

Tuv Kol Tuu iiriaKSiruv. Kal yap koI prsefuisse."]

avTol SiSacTKaXiav flalu avaSeSey/j.eyoi, g Ibidem, cap. 23. [p. 153. Essentiale

Koi TTpoaraaiav rf/j iKK\T)ffias' Koi & irepl fait in eo de quo hie agimus, qifod ex

e-n-L(rK6TT<iiv iiive, ravra koI TrpecrfivTepois Dei ordinatione perpetua necesse fuit,

a.pij.6Trer rrj yap x^^poTovia /j-dur] virsp- est, et erit, ut in presbyterio quispiam

fie^riKaai, Kal rovrcji fj.6yov SoKovffi ttAs- et loco et dignitate primus, actiorii gu-

oviKTiiv Toxis Trpecr/SuTepovs.] bernandae praisit, cum eo quod ipsi divi-

e Added L. " sed communi presby- nitus attributum est jure.]
terorum consilio ecclesiam fuisse initio h Ibidem, cap. 21. [p 126. Quo-

gubernatam ; respondeo, fieri quidem id cunque autem nomine banc appella-

potuit, apostolis ipsis adhuc ecclesias tionem accipias (quamvis periculosa

moderantibus, necdum constitutis vi- Karaxp'ria-ei, quum omnes isti dicerentur

cariis, qui in apostolorum loca succede- episcopi gregis int'erioris respectu, haec

rent, et eorum partes susciperent ; alio- appellatio ad solos irpoiffTwras traducta

quin presbyteria sine praepositis nee est, quasi suis compastoribus et com-

unquam fuerunt nee esse potuerunt." presbyteris gradu superiores) tales epi-

f Ad Tractationeni de Ministrorum scopos divinitus, et quasi ipsius Christi

Evangelii Gradil>us, ab Hadriano Sara- voce, constitutes, absit ut unquam simus

via Belga editam, Tbeod. Bezie Re- inficiati.j

to the Header. 17

the voice of Christ himself, God forbid we should ever deny."
This saith he on the behalf of the new discipline. On the
other side I say, God forbid I should urge any other but such
as were pastors over theii- churches, and governors of the
presbyteries under them. If we thus far agree, what cause
then had those turbulent heads, (I speak not of them all,)
which to ease their stomachs, or to please their maintainers,
jested and railed rather like stageplayers than divines, on
those whom the wiser sort amongst them cannot deny were
ordained by God, and appointed by the voice of Christ him-
self ? If their reasons be not the stronger and weightier, how-
soever they flatter themselves in fluaries*, let them remember
who said, " He that despiseth you, despiseth me ; and he that Lukex. i6.
despiseth me, despiseth him that sent me."

They will haply save themselves, for that our bishops differ
from the apostolic bishops in many things ; as namely, theirs
** succeeded in order, ours by election'' ;" " the dignity was in
the apostles' times common to every presbyter in his course,
now it is proper to one ^ ;" " -with them it dured for a sea-
son, as a week or a month, -with us for life, except by just
cause any deserve to be removed'' ;" lastly, " they had but
priority of place, and authority to moderate the meetings
and consvdtings of the rest, ours have a kind of impery
over their fellow-presbyters''." These be precisely the points
wherein one of the best learned of that side contendeth, the
ancient and apostolic institution of bishops was changed by
process of time into another form established by custom, and
confirmed by consent of men : these be his own words, I have
not altered or inverted the sense or sentence. If any of these
differences were true, yet are they no causes to discredit the
custom of the primitive church in electing her bishops to hold
their places so long as they governed well, for the same writer
pronounceth of these very things, (setting the last aside,)

[Lat (^Auapioii.] Deinde quod haec irpoffToa-'ta singulis

*^ Bezae Responsio de Min. &c. cap. antea per vices communis, facta est uni

xxiii. p. 156. [Fuit igitur ilia mutatio illi legitime delecto propria, et quidem

in tribus rebus posita, primum videlicet jHjrpetua, nisi videlicet vel morte, vel

in eo quod sucoessio per vices ad exem- justam aliain ob causam primus hie

plum Aaronici sacerdotii divinitus in- locus vacaret.]
stituta, in electionera fuit commutata.

18 The Epistle

Neque in istis quicquam est quod reprehendi possit' : " Neither
in these things is there ought that can be misliked :" but in-
deed there is not one of all these diversities that can be justly
proved either by scripture or father. They are the conceits
of some late writers, that as touching the office and function
of bishops would fain find a difference betwixt the apostles'
times and the next ages ensuing, lest they should be con-
vinced to have rejected the universal order of the ancient and
primitive church of Christ, without any good and sufficient
warrant. The consent of all ages and churches is so strong
against them, that they are hard driven to hunt after every
syllable that soundeth anything that way, and yet can they
light on no sure ground to build their late devices on, or to
weaken the general and perpetual course which the church of
Christ hath in all places kept inviolable even from the apostles'
times.

A few words of Ambrose are set down to bear all this
burden, but they are so insufficient and impertinent to this
purpose, that they bewray the weakness of their new frame ;
for Ambrose speaketh not one word either of going by
course, or of changing for a time ; only he saith, " bishops
at first were placed by order, and not by election ;" that is, the
eldest or worthiest had the place whiles he lived, and after
him the next in order, without any further choice ; for that
order which he speaketh of, (if any such were,) proceeded
from the first planters of the churches, and went either by
seniority of time or priority of place, allotted every man ac-
cording to the gifts and graces which he had received of the
Holy Ghost. This we may freely grant without any repug-
nance or annoyance to the vocation or function of bishops;
let the disciplinists confess there was a superior and distinct
charge of the president or chief from the rest of the presby-
ters, as well in guiding the keys as imposing hands : and
whether they were taken to the office by election or by order,
to us it is all one ; I hope the placing of the presbyters in
order, according to their gifts in the churches where the

to the Reader. 19

apostles preached, could not be without the apostles' over-
sight and direction ; and so long, whether they set such in
order as were fittest for the place, or whether they left it to
the discretion and election of the rest, we greatly force not.
Howbeit the words of Jerome are so express that bishops
were made by election even in the apostles' times, that I see
not how they should be reconciled with their collection out of
Ambrose. Alexandriae a Marco evangelista, presbyteri unum
semper ex se electum, in celsiore gradu collocatum, episcopum
nominabant m : "At Alexandria, even from Mark the evange-
list, the presbyters always choosing one of themselves, and
placing him in an higher degree, called him a bishop." Mark
died six years before Peter and Paul, as the ecclesiastical
story wdtnesseth, and consequently the first bishop of Alex-
andria was elected in the apostles' times ; yea that church, as
Jerome saith, " did always elect," there never succeeded any
by order.

For the manner of their succeeding, whether by order or
by choice, I make not so great account" as for their continu-
ance. The patrons of the late discipline would make us
believe, that in the apostles' times the episcopal dignity or
regiment of the presbytery went round by course to all the
presbyters, and dured a week or some such time ° (for guesses
must serve them when other proofs fail them) ; which asser-
tion of theirs I know not whether I should think it proceeded
of too much ignorance, or too little conscience. If the men
were not well learned, I should suspect ignorance ; if the case
were not more than clear, I would not challenge their con-
science. But being as they are, and the case so clear that in
my simple reading I never saw clearer nor plainer, (excepting
always the certainty of the sacred scriptures °°,) let the Chris-
tian reader judge, for I dare not pronounce, M-ith what intent
a manifest truth is not only dissembled but stoutly contra-
dicted, and an evident falsehood avouched and advanced to the

m Hieronymus Evagrio. [t. ii. p. 329. n Added L. " utpote qui nostrse

" Nam et Alexandriae a Marco evange- caiisa; nuUo pacto privjudicat,"
lista usque ad Heraclam et Dionysium o " hebdomadis puta aut niensis"
episcopos, presbyteri semper unum ex 00 Thus L. " (semper excipio majes-

se electum, in excelsiori gradu colloca- tatem sacne scripturse ejusque certi-

tum, episcopum nominabant."] tudinem,)"

C 2

20 The Epistle

height of an apostolic and divine ordinance, by the chiefest
pillars of these new found consistories.

It is lately delivered as an oracle, that under the apostles
there were no governors of the presbyteries, (whom they and
we call bishops,) but such as dured for a short time, and
changed round by course ; and this is called. The apostolic
and divine institution. How palpable an untruth this is, it
is no hard matter for mean scholars to discern. The first
bishop of Alexandria after Mark was Anianus, made the
'* eighth yearP" of Nero's reign, and he continued " two and
twenty years i" before Abilius succeeded him. Abilius' sat
"thirteen years'"," and djdng, left the place to Cerdo. These
three succeeded one another, St. John yet living ; neither had
Alexandria any more than two bishops in thirty-five years
after the death of Mark. Euodius % made bishop of Antioch
five and twenty years before the death of Peter and Paul,
survived them one year ; and after him succeeded Ignatius *,
who outlived St. John, and died in the eleventh year^^ of Tra-
jan, leaving the place to Heron, after he had kept it " forty
years :" so that in sixty-six years the church of Antioch had
but two bishops. At Jerusalem James'', called the Lord's
brother, sat bishop " thirty years," and Simeon y, that succeeded
him, kept the place " eight and thirty years :" the church of

P Euseb. Eccl. Hist. lib. ii. cap. 24. Euodius."]

[p. 53. Ncpwvos Se 6y5ooy dyovros rrjs t Idem. [p. 162. in anno Domini 70.

/3a(rtA.eios eros irpanos /uera MdpKov rhu " Anticichiae secundus cpiscopus ordina-

aTr6cTro\ov Koi evayyeXiffrrju, T?js iv tur Ignatius."]

'A\€^avSpelif iropoi/cias 'A.pviayhs Tijy u Idem in anno 1 1 o. [p. 166. " Ig-

Xtnovpylav SiaSexfrar avrjp 0eo<l>i\^s natius quoque Antiochenae eccle%iae epi-

2>v Kol TO, iravra davixa<nos.'\ scopusRomamperductusbestiistraditur,

q Ejusdem, lib. iii. cap. 14. [p. 70. post quern tardus episcopus constituitur

TfToipTtf! /xev oSv €T€t AofieTiavov, t^s Eron."]

KUT 'A\e^dvSp€tay irapoiKias 6 wpuros x Ibidem in annis 33 et 63. [p. 156.

'Avviavhs, Svo irphs to7s etKOffiv airoirXT)- " Ecclesiae Hierosolymorum primus epi-

(Tas (Tf) reXevTo.' StaSex^'^'O'^ ^ avrhv scopus ab apostolis ordinatur Jacobus

SevTepos'A^'iAios.'i frater Domini." P. 160. "Jacobus

r Ejusd. lib. iii. cap. 21. [p. 72. frater Domini, quera omnes Justum

Mi/cptjS 5e irXiov eviavTov fiaffiKfxxTavTOi appellabant, a Judaeis lapidibus opprimi-

N€poua,5(a5exfTotTpatoj'Js. o5 S^irpaJTo;/ tur, in cujus thronum Simeon, qui et

eroj, ijv iv ^ ttjs kot' ' AXe^dv^puav ira- Simon secundus assumitur."]

poiKias 'AjSiAiou SfKa irphs Tpifflv irfffiv Y Ibidem in annis 63 et 109. [p. 166.

7]yr]<rafx4vov, SiaSexerai Ke'pScoi'.] '' Trajano adversus Christianos perse-

s Eusebii Caesariensis Chronicon. cutionem movente, Simon filius Cleo-

D. Hieronymo interprete. [edit. Burdi- phae, qui Hierosolymis episcopatum te-

galae. 1604. p. 157. " Anno Domini 45. nebat,crucifigitur, cuisuccedit Justus. "J
Primus Antiochiae episcopus ordinatur

to the Header. 21

Jerusalem having in threescore and eight years but two bi-
shops. At Rome, whiles St. John lived, there Avere but three
bishops, Linus, Anacletus, and Clemens, which three con-
tinued two and thirty years.

If this be not sufficient, let them take the example of Poly-
cai-p, made bishop of Smyrna by the apostles themselves, and
continuing a long time bishop of that church, and " departing
this life a very aged man, with a most glorious and most noble
kind of martyrdom ^" The space he sat bishop of Smyrna, if it
were not " fourscore and six years %" (for so long he had " served
Christ," as his answer sheweth to the proconsul of Asia,) yet it
must needs be above threescore and ten years : for he lived
so many years after St. John, whose scholar he was, and by
whom he was made bishop of Smyrna ; and died, as the whole
church of Smyi-na in their letters entitled him at the time of
his death, cTrtV/coTro? rris €v ^fj.vpvTj KaOoXtKrjs e/c/cATjcrtas : " bishop
of the catholic church at Smyrna." This one instance is able
to mar the whole plot of their supposed apostolical and
changeable regency ; for no part of this story can be doubted.
Was he not made bishop of Smyrna by the apostles ? Jerome'',
Eusebiusc, TertulHan'' and Irenaeus^, that lived with him,

I Irenaei Adversus Hareses, lib. iii. ayaTn] @fov UaTphs nal Kvpiov rifiwi/

cap. 3. [edit. Lutet. Par. 1639. p. 233. '1t)<tov Xpia-rov irK-ndweflr).']
" Et Polycarpus autem non solum ab b Hieron. Catalogus Scriptor. eccle-

apostolis edoctus, et conversatus cum siast. [t. i. p. 274. in Polycarpo. " Poly-

multis ex eis qui Dominum nostrum carpus, Joannis apostoli discipulus et

viderunt, sed etiam ab apostolis in Asia : ab eo Smyriiie episcopus ordinatus, toti-

in ea <|uje est Smyrnis ecclesia constitu- us Asiae princeps fiiit."]
tus episcopus, quem et nos vidimus in c Euseb. Ecd. Hist. lib. iii. cap. ^6.

prima nostra ajtate : multum enim per- [p. 85. Ateirpfirf ye fx^y kuto. tovtovs

severaverat et valde senex gloriosissime M ttjs 'Ao-i'os ruiv a.iroarT6\aiv bixiXrirris

et nobilissime martyrium faciens exivit noAv/capiros, Trjs Kara 'S.fxvpvav iKKKt}-

de hac vita."] fflas, irpbs raiv ainoirraiv koI inrripfTwv

a Euseb. Eccl. Hist. lib. iv. cap. 15. rov Kvpiov, t)}v iiriffKoirrjv €7/c«x«'P'<''M*-

[p. Io6. " ''E.yKfi^fVov 5e tov riyovixivov, vos.'^

Ka\ KfyovTos, "Ofxaaov, Kal airoXvatj} ffc d Tertulliani de Praescriptione Hare-

Xoi^6p7)(Tov rhv Xpi(TT6v (<pr] 6 Tlo\vKap- ticorum. [edit. Lutet. Par. 1664. p. 213.

ffos" oySoTiKuPTa Kal If cttj 5ov\fvw avrtji, cap. xx.xii. " Hoc enim modo ecclesiw

Ka\ ovSfv fxf rihiKrifff Ka\ ircos, Swa/xat apostolicae census suos deferunt : sicut

^Ka(T(pr])j.ri(Tat rhv fiaaiXia fiov, rhv ad)- Smyrnaeorum ecclesia Polycarpum ab

aavTa fif ; Joanne conlocatum refert : sicut Roma-

a Iliid. Jp. 104. "EfTT* 8e v ypatpij iK norum, Clementem a Petro ordiuatum

TTpoaiinov iis ai/rhs iKK\r](Tlas rjyuTo, Ta7s itideni : perinde utique et ca>tera exhi-

KOTa n6vTov irapotKlais ra /cot' avrbf bent quos ab apostolis in episcupatuin

aTroa-r)ij.aivov(ra Slo. tovtuiv. 'H iKKKriffia constitutos apostolici seniinis traduces

TOV (diov fj TrapotKovcra ^fivpvav rrj tra- habeant."]

poiKova-ri iv *iAo/i7jA/y Hal irda-ais reus e Iran. lib. iii. ca]). 3. [Vide supra,

Kara TrdvTa T6Trov ttjs aylas KadoKiKTJs p. 21. 11. z.j
iKKKrjaias napoiKlais, eKfos, elprivr], Kal

22 The Epistle

and learned so much of him, affirm it. Lived he not bishop
of Smyrna so long time ? The whole church of Smyrna gaye
him that title at his death : their letters be yet extant in Eu-
sebius. The emperors under whom he died were Marcus
Antoninus f and Lucius Aurelius Commodus, (as Eusebius and
Jerome do witness,) who began their reign sixty-four S years
after the death of St. John, Polycarp suffering the seventh''
year of their empire ; and Irengeus testifieth that he came to
Rome under Anicetus ', the tenth bishop there, and " declared
the truth which he had received from the apostles." Did he
through ambition retain the place to which the apostles called
him longer than he should, and so altered the apostolical kind
of government ? I had rather challenge the consistorians for
mistaking Ambrose J, than Polycarp for inverting the apostolic
discipline. The church of Smyrna called him hihaa-KoKos
aiToaToXtKos koI TrpocjirjTiKos^^, "the apostolical and prophetical
teacher of their times''." Irenaeus saith of him, " He always
taught those things which he learned of the apostles, which
he delivered unto the church, and they only are true'."

And if he were not a man of far more authority and cer-

tainer fidelity than any that contradict him, yet have we all

the churches of Christendom, and their successions of bishops

from the apostles, and all histories and monuments of anti-

i quity to concur with him, that bishops living in the apostles'

f Eusebii Eccl. Hist. lib. iv. cap. 14. i Irenaei Adversus Haereses, lib. iii,

[p. 104. ' AvTdjy'iVov fifv Br} rhv eixrefirj cap. 3. Tp. 233. " Is enim est qui sub

KX7]divra, iLKoorrhv koI Sevrepoi/ eras rfjs Aniceto cum advenisset in urbem, mul-

apxv^ Biaviffavra, MdpKos AvprjMos Ourj- tos ex his quos prasdiximus, ha?reticos

pos 6 Kal 'AvTiovTvos, vihs avTov ffvv koX convertit in ecclesiam Dei, iinam et

AovKitf aSiXcpw SiaSe'xsTai.] solam banc veritatem annunciaus ab

f Hieron. Catal. Scriptor. Ecclesiast. apostolis percepisse se quam et ecclesiae

[t. i. p. 274. in Polycarpo. Postea vero tradidit."]

regnante M. Antonino et L. Aurelio j Added L. " (dicara quod sentio)."

Commodo,quarta postNeronem persecu- jj Thus L. " Magnum est et honori.

tione, Smyrnse, sedente proconsule et ficum quod Smyrnensis ecclesia de illo

universe populo in amphitheatro adver- preedicat."

sus earn personante, igni traditus est."] k Euseb. Eccl. Hist. lib. iv. cap. 15.

g Eusebii Chronicon in Anno Domini [p. loS. ^O-y fls Kal ovtos yiyovsv 6

162. [p. 171. " Ronianorum XIV. Mar- Bav/xaaioiiTaTos, iv Tots Kad' v/xas xp^^ois

cus Antoninus qui et Verus, regnavit, BiBaffKaKos airoaToXiKhs koI Trpo<p7]TiKhs,

et Lucius Aurelius Commodus, aiinis yei/S/xevos iiriaKoTros ttjs iv "ZfJ-vpyri Kado-

19. mense uno."] Aiktjs e/cKATjcri'as.]

h Ihid. in anno Domini 169. fp. 171. 1 Irenaei lib. iii. cap. 3. [p. 233.

" Persecutione orta in Asia, Polycarpus " Hie docuit semper, quae ab apostolis

et Pionius facere martj'rium, quorum didicerat, quae et ecclesi* tradidit, et

scriptae quoque passiones feruntui-,"J sola sunt vera."j

to the Reader. 23

days, and made by the apostles' hands, continued their places
till they died ; neither is there any man living that is able to
shew one example to the contrary. Let the Christian reader
then say, whether it be not a vain and false surmise which
some in our age so mightily maintain, that the bishops which
the apostles ordained to rule the presbyteries dured for some
short space and changed by course, that superiority going
round in order to every presbyter, and the election of bishops
to govern the churches and presbyters committed to their
charge, so long as they did it carefully, was man's invention,
and no apostolic institution.

The domination of bishops will be their last refuge ; other-
wise, in elections of bishops to continue whiles they do their
duties, the best learned of them confess, there is nothing that
can or should be apprehended, only they repine that a bishop
should have jurisdiction over his copresbyters. And here
they are plentiful vn\h places of scripture, as if we went about
to make bishops lords and masters over the church, and all
the rest to be their servants. They allege the words of
Christ, " Great men exercise authority, you shall not do so ;" Matt,
and of Peter, " Feed the flock ; not as lords" (or commanders) ^'p^^^ ^ ^
" over God's inheritance;" but to Avhat purpose I see not. Mean
they by these places to prove, that the apostles had no su-
periority nor authority in the church of God, or that pastors
have no power over their flocks ? It were more than childish
to impugn one truth by another. They themselves do agnize
that the apostles had superiority and authority'" by Christ's
o^vn commission, above and over™ all other degrees, to erect
and order the chmxhes where they preached ; and they yield
" pastors authority over their flocks to command in the name
of the Lord"." Then, neither these places, nor any other in
the scriptures, do bar pastoral power over the flock, nor dis-
tinction of degrees betwixt the teachers. Superior and in-
ferior degrees, if Christ's words did exclude, no man might
admit them or defend them as lawful. If the apostles to
whom and of whom Christ there spake, did, notwithstanding
his speech, retain diversities of degrees in the church, it is
evident our Saviour did not forbid siiperiority, but impery ;

m De Ministrorum Evangelii Gradibus, cap. vi. et xv. " Ibidem, cap. xx.

XX.

M The Epistle

not pastoral, but regal authority ; not fatherly, but masterly
preeminence ; and that in respect as well of the people as of
the presbyters ; Peter calling the people " God's heritage," and
before and after naming them, " the Lord's flock °."

And how should it possibly be otherwise ? for since the
Holy Ghost requireth the faithful to " obey their leaders, and to
be subject to them," no scriptures do cross the authority and
inspection which the guiders of Christ's church should have
over their flocks ; and God by his eternal law comprising
pastors under the name of fathers, and assigning them the
honour due unto parents, we may not by colour of any words
bereave them of obedience and reverence, no more than of
maintenance, which are the parts and efiects of fatherly
power and honour. So long then as we give bishops no
charge but pastoral, no power but paternal, we are not in
danger of violating either our Saviour's or his apostle's pre-
cept ; and consequently this kind of superiority may not be
called or supposed to be dominion nor impery, without wrong
to the Spirit of truth that hath confirmed it as needful and
healthful for the house of God, even from the first foundation
of the world.

They will easily grant fatherly moderation and pastoral
power unto bishops over the people, but not over the presby-
ters ; on this they set up their rest, that no pastor should have
power over others of the same calling, and hope assuredly to
have the victory. But they must first reconcile their own
contrarieties, they will triumph else before the conquest ; for
each presbytery, as themselves confess, must have a president
by God's essential and perpetual ordinance. I ask now,
whether God gave any man a bare title without any truth,
and a regiment without all authority ; or whether in God's
law deeds and words concur, and he be called irpoca-Tm, " a
president," that is appointed and authorized by God to exe-
cute that office ? The mouth of God intendeth not for mocke-
ries as man's doth, and therefore the name never goeth with-
out the thing : he is just in his speech, and will not utter the

o Added L. " Itaque suam istam in- ne in suos dominari videantur. Nam

terpretationem salvam si voluiit et inco- omnis superior potestas, quidam istis

luniem, omnem potestatem et authori- dominatus censetur."
tatem pastoribus in populiun eripiant,

to the Reader. 25

■word that shall delude the hearer. If then by God's law
there must be presidents over presbyteries, inevitably there
must be governors and superiors over them. If some must
moderate the meetings of presbyters? and execute their de-
crees, of force they must have power and authority over
presbyters ; and so it is mainly consequent out of their own
positions, which they most refuse.

Again, when Paul left Timothy at Ephesus to " impose hands," i Tim. v.
to "receive accusations against presbyters," and " openly to re- ^^' '9> ^o-
buke such as sinned," did he not give him power over presby-
ters, and even the selfsame that is challenged at this day to belong
to bishops ? If it were lawful and needful at Ephesus for
Timothy to have that right and authority over the presbyters
that were joint pastors with him, how cometh it now to be
a tyi-annical and antichristian power in his successors ?

Timothy, they will say, was an evangelist, and could have
no successors. If none could succeed him in that power,
how come their presbyteries to have it ? Avill they be evange-
lists ? what, lay elders and all ? and shall the presbyteries of
the whole world succeed Timothy in his charge at Ephesus ?
That were news indeed : if this authority to " impose hands,"
to " receive accusations," and " rebuke sins," must remain in the
church for ever, as it is evident it must, then was it no evan-
gelistical authority, but a general and perpetual function in
the church of Christ, that might and did admit others to suc-
ceed Timothy in the same place and power ; and the rest of
the apostolic churches had the like order <i, as appeareth by
theu* successions of bishops set even from the apostles and
their followers.

Of Timothy's successors if any man doubt, the council of
Chalcedon Avill tell him the number of them : A sancto Timo-
theo usque nunc viginti et septem episcopi facti, omnes in
Epheso sunt ordinati"^ : " From blessed Timothy unto this
present, the twenty-seven bishops that have been made, have

P Added L. "Nulla enim cogitari r Concil. Chalcedonens.actioxi. [t. iv.

giibernatio potest sine aliqiia pcitestate, Concil. edit. Labbei, p. 699. t\.t6\nio%

scilicet ut alius jubeat alius obsequatur." b ivKa^iararos iiricrKoiros Mayyr)(rlas

1 'Dius L. ; " quemadmodum alia; flirfp- airh rov ayiov Ti/xo6(ov M*XP' ''''''

praeter Eplicsum ecclesiw apostolica" pari (iKom iiTTa (iricTKoTroi iyivovro, irdfTes

et authtiritate fulta;, et necessitate co- iv 'Eiptatf) ixapoToirrjdrjoaj'.l
actaj idem munus retinuerunt,"

26 The Epistle

been all ordained at Ephesus." " Other apostolic churches,"
as Tertullian saith, " had the like order of bishops, so derived
by succession from the beginning, that the first bishop had
for his author and antecessor one of the apostles, or some
apostolic man, which had continued with the apostles^." So
the bishops of Cyprus in the third general council of Ephesus
did witness for their island. " Troylus," say they, " Sabinus,
Epiphanius, and the most holy bishops that were before
them, and all that have been even from the apostles, were or-
dained by such as were of Cyprus'^."

If Timothy's commission dipped too deep for the presbyter's
store, (howbeit all the ancient fathers with one consent make
that epistle a very pattern for the episcopal power and call-
ing,) yet the authority which so many thousand learned and
godly bishops have had and used with the liking and allow-
ance of all churches, councils, and fathers even from the
apostles' times, should to no reasonable man seem intolerable
or unlawful ; except we think that the whole church of Christ,
from her first planting till this our age, lacked not only re-
ligion but also understanding to distinguish betwixt pastoral
moderation and tyrannical domination ; to which humour if
any man incline, I must rather detest his arrogancy, than
stand to refute so gross an absurdity. I will therefore set
down in a word or two the sum of that power which bishops
have had above presbyters ever since the apostles' times ; if the
disciplinarians think it repugnant to the word of God, I would
gladly hear, not their opinions and assertions, which I have
often read and never believed, but some quick and sure pro-
bations out of the sacred scriptures, and those shall quiet the
strife betwixt us.

s Tertulliani de Prsescriptione Haere- t Concil. Ephesinum in Suggestione

ticorum. [cap. xxxii. p. 213. Caetenim, Episcoporum Cypri. [t. iii. col. 1324.

si qufe audeant interserere se setati apo- " Sancta synodus dixit : Doceant et hoc

stolicae, ut ideo videantur ab apostolis pientissimi magistri, num Troilus ille

traditae, quia sub apostolis fuerunt, pos- sancta; ac beatse memoriae episcopus,

sumus dicere : Edant ergo origines ec- qvii nunc reqiiievit, vel sanctse memoriae

clesiarum suarum ; evolvant ordinem Sabinus, qui ilium praecessit, vel qui ante

episcoporum suorum, ita per succes- illos venerabiles Epiphanius ab aliqua

siones ab initio decurrentem, ut primus synodo ordinati fuerint. Zenon episco-

ille episcopus aliquem ex apostolis, vel pus dixit : Et luuic memorati, et qui a

apostolicis viris, qui tamen cum aposto- Sanctis apostolis eraiit omnes orthodoxi,

lis perseveraverit, habuerit auctorem et ab his qui in Cypro constituti sunt."j
antecessorem.]

to the Reader.

The Canons called Apostolic, alleged by themselves as an-
cient, say thus : " The presbyters and deacons let them do
nothing without the" (knowledge or) " consent of the bishop.
He is the man that is trusted with the Lord's people, and
that shall render account for their souls"." Ignatius, bishop
of Antioch, almost thirty years in the apostles' times, agreeth
fully with that canon, and saith : " Do you nothing, neither
presbyter, deacon, nor layman without the bishop, neither let
anything seem ivXoyov, orderly," (or reasonable,) " Avithout
his liking :" to yap toiovto Trapdvo^xov, koL ©eoC €)(dpov, " for it is
unlawful and displeasant to God"." And again: MrjSeis xiapU
€7ri(rK(^7rou tC TrpaTTeVo) rwy avr]K6vT(i)v ets ti]v eKKXrjo-iav v" With-
out the bishop let no man do anything that pertaineth to the
chmxhy." The ancient councils of Ancyra'-, Laodicea% Arle^,
Toledo ", and others, acknowledge the same rule to be Chris-
tian and lawful ; yea, no council or father did ever attribute
any such power to the presbyters, as by number of voices to
overrule the bishops in every thing, as our late reformers
have devised : rather to retrieve the world to their pleasures,

" Canon. Apostol. xxxviii. [Concil.
edit. Labbei, t. i. p. 34. Ol trpea^vre-
poi Ka\ 01 SiaKovot &v(v yvwfir]? rov eVi-
(TKdirov fj.r]Siv innfKfLTWffav aurhs yap
iffrtv 6 ireiTKTTfvixfvos rhv \ahv tov Ku-
piovy Kol rhv vrrip Ttif xf/vx''^'' o-vtwv K6yov

X Ignatii Epistol. ad Magnesios. [Ed.
Is. Vossius, Lond. 1680. p. 146. "Clcnrip
oZv 6 Kupios 6.V(V Tov Tlarphs ovSev TroieT,
ou dvvafxai yap, <^(rl, Troielv aw' ifxavrov

OvZtV, o'vTUl Kol Vfxels liviV TOV ilVi<TK6lT0V,

fiT75« irpefffivTfpos, ;ur)5e StaKovos, /uTjSe
\a'iK6s' yUT/Se ti (paivfcrdco vfui/ (dXoyov
Tvapa. rijv iK(ii/ov yvwfj.r]u' rb yap roiov-
Tov Trapavofiov, Koi &(ov ix^P^"-^

y Ignatii Epist"!. ad Smyrnwos. [p.
197. MrjSels X"P^^ iTTi(TK6Trov r\ irpacr-
(r«T&» Twv ai'r)K6vTwv (Is rrjv tKKK-qcriav.^

z Concil. Ancyrani can. xiii. [Concil.
edit. Lahl>ei, t. i. col. 1461. \.<iipiiruTK6~
irovs fj.^ ^^ftvai irpeff^uTepovs 1) SiaKdyovs
XttpoTovflu, aWa /u//5e irpea^vrfpovs Tr6-
\ews, X'^P^^ ''^"'^ ^irtTpaTrfji/ai virh tov iiri-
(TK(Jirou fjLfTa ypap-ixaTuiv , iv erepo tto-
poiKia.^

a Concil. Laodiceni, can. Ivi. [t. i.
col. 150^. "Oti ov del vpea^vTfpovs irpb
T^s fl(T65ov TOV iirtffK6irov elcrifuai Ka\
Kade^fffdai eV t^j ^rjnaTt, dAAa /uerd tov

iirKTKSirov ilcnivai, irX^iv el fii) avti)fta\oiri
t) aTToSrifio? 6 eVtcrKOTroj.]

b Concil. Arelatensis I. can. xix.
[t- i. col. 1429. " De episcopis pere-
grinis qni in iirbem solent venire, pla-
cuit eis locum dari ut otFerant."]

c Concil. Toletan. I. cap. xx. [t. ii.
col. 1474. " Quamvis pene ubique
custodiatur, ut absque episcopo chrisma
nemo conficiat ; tainen quia in aliquibus
locis vel provinciis, presbyteri dicuntur
chrisma conficere, placuit ex hac die
nullum alium, nisi episcopum chrisma
facere, et per dioecesim destinare : ita
ut de singulis ecclesiis ad episcopum
ante diem paschw diaconi destinentur,
aut subdiaconi ; ut confectum chrisma
ab episa)po destinatum ad diem paschse
possit occurrere. Episcopo sane certum
est omni tempore licere chrisma con-
ficere : sine conscientia auteni episcopi,
nihil penitus faciendum. Statutum vero
est diaconum non chrismate, sed pres-
bytenim, absente episcopo : praesente
vero, si ab ipso fuerit prwceptum. Hu-
jusmodi constitutionem meminerit sem-
per archidiai-onus, vel praesentibus vel
absentibus episi-opis suggerendam : ut
earn episcopi custodiant, et presbyteri
non relin^ant."]

28 The Epistle

than to imitate any former example of Christ's church, or to
reverence the rules that are delivered in holy writ.

If then we seek for right apostolic bishops, they were
such as were left or sent by the apostles to be pastors of the
churches and governors of the presbyteries in every city that
believed, so long as they ruled well^ ; and in their stead, as
their successors, to receive charge of ordaining others for the
work of the ministry, and guiding the keys with the advice
and consent of such as laboured with them in the word and
doctrine. These parts, if I be not deceived, are fully proved
in their convenient places ; thither I remit the reader that is
desirou& to see more. It sufficeth me for this present, that
no part of this power can be justly challenged as tyrannical
or intolerable by the grounds of divine or human laws ; and
therefore the objection of domination® is a superfluous, if not
an envious, quarrel of theirs, declaring they either do not, or
will not, understand the matter for which we chiefly contend.

Touching synodal decrees, and princes' laws for ecclesiastical
causes, since they must of force be committed to the care and
conscience of some that shall execute them, I have examined
who are the meetest men to be put in trust with those mat-
ters, in whom there can be justly no suspicion nor occasion of
tyrannical dealing so long as diocesans and metropolitans are
limited by written laws in each case what they shall do, and
every man that findeth himself grieved, permitted to appeal
from them to synods or princes ; one of the which must needs
take place, howsoever the church be either in persecution or
peace. I have likewise shewed the necessity and antiquity
of dioceses, of synods, of primates or metropolitans, as also
whether the people by God's law must elect their pastors
afore they can be rightly and duly called. Of these things
and many such questions pertaining to the government of
Christ's church, I have made special and full discourses, not
omitting any point that was worth the searching. In all which,
as throughout the whole book, when I object anything that
is or may be said on their behalf that maintain these new
found consistories, I have caused it to be printed in another

d Thus L. " quam dignitatem ad vitae e Thus L. " de dominatu episcopo-
suze terminum gerebant, nisi si quid rum nostrorum Anglicanorum,"
prseter opinionera accidisset."

to the Reader. 20

letter, and distinguished from the rest of the text with this
mark ], as it were to inclose it.

What I have performed the Christian reader shall best
perceive, if he take the pains to peruse it. All men's hu-
mours I do not hope, I do not seek to satisfy. Such as are
deceived with ignorance of the truth, may haply by this be
somewhat occasioned, if not directed, to a further search ;
singular conceits that are in love with their own devices,
swelling spirits that endure no superiors, covetous hearts that
hunt after spoils, when all is said, will have their dreams if
they cannot have their wills ; these diseases are so desperate
they pass my skill, if it were a great deal more than it is.

My purpose was and is, the peace of God's church, so far
as it may stand with the truth of his word and fellowship of
his saints, that have gone before us with wonderful graces of
his Spirit, as well for the greatness of their learning as holiness
of their lives ; and to that end have I so tempered and delayed
my style, that I might not justly offend such as are otherwise
minded, unless the refusing of their private fancies will pro-
voke the heat of their displeasures. I have always had be-
fore mine eyes, the most of them are brethren for the truth's
sake ; howsoever some of them fall to open enmity for this
humour of Jewish synedrions and lay presbyteries. Let them
read ; if they bring better, I am willing to learn ; but I like no
self-set assertions, as if all the world were bound to the very
breath of our mouths or dash of our pens, without any other
text or interpreter.

If I have said ought that is not allowed by the word, or not
witnessed by the continual and universal practice of Christ's
church, I desire not to be believed ; I look for the like mea-
sure if any man reply ; not to hear the conjectural and opina-
tive guesses of some that lived in our age^, but such effectual
reasons and substantial authorities as may press the gainsayer,
and settle the consenter. God make us zealous for his, not
for our wills ; and so guide our labours, that we may lessen
the troubles and not ripen the dangers of Zion : seeking
rather how to amend, than how to multiply the rends and
breaches of Jerusalem. Amen.

t Added L. " licet doctonim virorum,"

CONTENTS.

CHAP. I.

The original and domestical discipline of the church before the law.

CHAP. n.

The Levitical and national regiment of the church under the law.

CHAP. HI.

The personal and perpetual kingdom of Christ, after he took flesh.

CHAP. IV.

The sjmedrical jurisdiction, which some men think our Saviour in the
gospel restored and recommended to his church.

CHAP. V.

The apostolical preeminence and authority before and after
Christ's ascension.

CHAP. VI.

\^niat dominion and titles Christ interdicted his apostles.

CHAP. VH.

Who joined mth the apostles in election of elders and imposition of hands.

CHAP. vni.

The apostolic power in determining doubts of faith, and dehvering

unto Satan.

CHAP. IX.

What parts of the apostolic power and charge were to remain in the
church after their decease, and to whom they were committed.

32 CONTENTS.

CHAP. X.

What the presbytery was which the apostles mention in their writings,
and whether lay elders were of that number or no.

CHAP. XI.

What presbytery the primitive churches and catholic fathers did acknow-
ledge, and whether lay elders were any part thereof or no.

CHAP. xn.

To whom the apostles departing or dpng left the government of the

church : whether equally to aU presbyters, or chiefly to some ; and

how far the conceits of late writers herein vary from the ancient

fathers, whose words they pretend to follow.

CHAP. xni.

That some chief ever since the apostles' times have been severed from

the rest of the presbyters in every city by power of ordination and

right of succession, whom the fathers before us did, and

we after their example do call bishops.

CHAP. XIV.

The fatherly power and pastoral care of bishops over presbyters and others
in their churches and dioceses.

CHAP. XV.

To whom the elections of bishops and presbyters doth rightly belong, and
whether by God's law the people must elect their pastors or no.

CHAP. XVI.

The meetings of bishops in synods, and who did call and moderate those
assembUes in the primitive chiirch. -

THE

PERPETUAL GOVERNMENT
OF CHRIST'S CHURCH.

CHAP. I.

The original and domestical discipline of the church before the law.

'\\l HAT need there is of order and government, as in all
' ▼ assemblies of men that will live together, so namely
and chiefly in the church of Christ, the wisdom of God hath
many ways witnessed unto us, both by the proportion of those
natural and civil societies to which the church is compared,
and by the perfection of that fellowship which the saints have
had amongst themselves in all ages and places even from the
foundation of the world, where the true worship of God hath
prevailed. The first root of all human comfort and commu-
nion, I mean private houses, hath not the Lord distinguished
by divers degrees and prerogatives of husband, parents, and
master, above wife, children, and servants, and yet linked
them all together in mutual correspondence Avith duties ac-
cording"? The branches that thence rise, as cities, countries,
and kingdoms, liave they not their laws to prescribe, and ma-
gistrates to execute things needful for their common estate :
God's ordaining powers and delivering the sword for tlie
defence of the simple and innocent, and repressal of the

a Added in the Latin, " jiilieiidifiue et parendi ofKciis deviuxit."
IJILSON. n

THE PERPETUAL GOVERNMENT

CHAP. I.

I Tim. iii

15-

Heb. xii.22
Col. i. 13

1 Cor. xiv

3.S.

I Cor. xiv

40.

I Cor. iv. I
Heb. xiii.

Luke X. 7'^
I Cor. iii. 9
I Cor.xii. I
Ephes. iv,
12.

wicked and injurious ? Were we willing or constant in that
which is good, discipline were not so requisite ; but because
the corruption of our nature is such, that we are soon deceiv-
ed of ourselves, sooner seduced by others, and soonest of all
averted and perverted with fear and desire ; to settle the un-
steadfastness of our hearts and bridle the unruliness of our
affections, the Lord hath provided for all societies the line of
direction and rod of correction, as well to guide the tractable
as to repress the obstinate, lest disorder endured should breed
confusion the forerunner of all ruin. Since then the church
of Christ " is the house of God," " the city of the living God,"
and "the kingdom of his beloved Son," shall we think that God
is careful for others and careless for his own ? or that confusion
ought to be less doubted and feared in heavenly than in
earthly things ? " God is no where author of confusion but of
peace," especially in his church, in which he commandeth " all
things to be decently and orderly done." Where no man doth
govern, what order can be kept ? where no man doth mode-
rate, what peace can be had ? yea what greater dissipation
can befall the church of God, than for every man to intrude
where he list, and obtrude what he will, without restraint or
reproof? Wherefore God hath appointed "stewards" over his
household, " watchmen and leaders" over his flock, " labour-
ers" in his harvest, " husbandmen" in his tillage, " divers ad-
• ministrations" as well for the " preservation" as " edification"
' of the church, which is the body of Christ, and so far forth
answereth the frame of man's body, that as there, so in the
church, " God hath set some to be instead of eyes, ears,
tongue and hands*";" that is, to be principal members for the
guiding and directing of the whole, which without them is
maimed and unable to provide for the safety and security of
itself.

Neither may we think that order and discipline is needful
for the people in God's church, and needless for the pastors ;
that were to guard the feet and leave the head open to a
more deadly wound; but rather as the more principal the

^"'EOero 6 &ehs eV rfj iKKXtjfflcj^ tovs ttoSoDj/ eirexoi/ras A070J/. Basil in Psalm.
fifv ocpBaXfiovs, roiis 5e yXwaffas, erepovs xxxiii. 16. [In quosdam Psalmos, horn.
5e rhy rSov x^'-P'^v, koX &\\ovs tuv rcov ix. t. i. p. 197. edit- Par. 1638.]

CHAP. I. OF Christ's church. 35

part, the more perilous the disease, so the more disordered
the pastors, the HkcHcr the people to perish by their dissen-
sions. The house cannot stand which the builders subvert ;
the harvest is lost where the labourers do rather scatter than
gather. If the eye lack light, how dark is the body ! if the
salt be unsavoury, wherewithal shall the rest be seasoned?
The followers cannot go right where the guides go astray j
and forces distracted, be they never so great, are soon de-
feated. Discord and disorder in the pastors rent the church
in pieces, whereas peace and agreement in the teachers con-
firm and estabhsh the minds of the hearers. If they strive
that sit at stern, the ship of Christ cannot hold a straight and
safe course in the tempests of this world. Order then and
discipline, the very nurse and mother of all peace and quiet-
ness, as well in divine as in human societies and assemblies,
though it be not the life or spirit that quickeneth the church,
yet doth it fasten and knit the members thereof, as joints and
sinews do the parts of our bodies, insomuch that " the unity Ephes.iv.3.
of the Spirit" is not kept (as the apostle notcth) M'ithout " the
band of peace ;" and where there is dissension nourished, or
confusion suffered, no peace can be preserved or expected.

Hence we must not frame what kind of regiment we list
for the ministers of Christ's church, but rather observe and
mark what manner of external government the Lord hath
best liked and allowed in his church, even from the be<;in-
ning. The external regiment of pastors and teachers among
themselves and over their flocks, I distinguish from the in-
ternal, that God hath by his Spirit and truth in the hearts of
the faithful, which cannot be varied, and is not questioned in
the church of England. That I acknowledge to be the true
kingdom of Clmst; whereby he inwardly and effectually
Avorketh in his saints the faith of his truth and feeling of his
grace % according to the purpose of his own will, for the praise
of his glory ; in which no earthly creature concurreth or join-
eth with him ; yet because he hath left the sound of his word
and seal of his sacraments as external means for iis to be made
partakers of his heavenly graces, there must be fit persons to
teach the one and dispense the other, and a power in them to

c Added ill the Latin, " et ;i'ternae salutis certissimos reildit."

U 2

36 THE PERPETUAL GOVERNMENT CHAP. I.

admit the worthy and remove the unworthy, lest holy things be
Matt, vii.d. defiled, whiles they be "projected to dogs and swine." Hence
I riseth the necessity of external government in the church of
I God, which respecteth the appointing of meet men, and re-
pelling of unmeet to be trusted with these heavenly treasures,
as also the good using and right dividing of so precious jewels
committed to their charge''.

What kind of external government God settled in his church
even at the first beginning will soon appear, if we consult
[ the scriptures. From Adam to Jacob as the church was con-
tained in certain families mentioned by Moses, so was the
discipline of the church domestical, and the government pa-
ternal : God leaving the father to be teacher and ruler of his
household and offspring, and charging the children and their
issues to honour with reverence and obedience theii- fathers
delivering and prescribing unto them the true worship of
God, agreeable to his will revealed to their fathers. The right
and power the father had over his children and household
Gen. xviii. before the law, is expressed in these words : " I know," saith
^^* God, " that (Abraham) will command his sons and his house

after him to keep the way of the Lord ;" Avhich no doubt all
the patriarchs that were faithful even from Adam carefully
performed, and the children that were religious reverently
obeyed : the blessing of God passing by the fathers' mouth
unto the children in reward of their submission, or curse in
Gen. ix. 26. revenge of their rebellion. So Noah blessed Sem for cover-
ing his nakedness, and by that blessing made him heir of the
promise ; and cursed Cham for deriding the shame of his
Gen. xxvii. father and insulting at it. So likewise Isaac and Jacob trans-
Ge'n^^xlix ™itted the blessing of God to their children and children's
.^-27. children that were dutiful, and pronounced his heavy judg-

I- jg^ ' ments on their children that Avere wicked and obstinate.

As the patriarchs were prophets to declare to their children
the promises and menaces of God, so were they magistrates
to rule their families with fatherly coercion, such as God best
allowed in the first world to govern his saints. And for that

d Added in the Latin, "qui postea mysteriorum decet, ab iisdem illis a
nisi recte et sincere se gesserint in ea quilnis in ministeriuin accepti sunt,
functione, ut fitleles oeconomos Dei gradu moveantur."

CHAP. I. OF Christ's churck. 37

cause did God comprehend princes under the name of parents
in the decalogue of Moses ; and every where in the Old Testa-
ment chief men and governors are caWvd faf/wrs ; and to this
day by God's law, princes ought to have the same care and
respect of their subjects that fathers have of their children, by
reason the first fountain of princely power by God's allow-
ance Avas fatherly regiment. Neither were the patriarchs
only princes within their tents and dwellings, but also
priests in the church of God ; God always referring the eldest
and chiefest in those generations to serve him with sacrifice
and thanksgiving. To which end God did consecrate the
firstborn of their family as holy to himself, to be priests in
his church, and increased their dignity with this princely pre-
rogative, that they should be lords over their brethren, and
honoured of their mothers' children, as succeeding their la-
thers in the government and priesthood, unless they were
repelled from that honovu' by God's secret counsels or mani-
fest judgments, and others named by God himself to sustain
that charge. " In Isaac shall thy seed be called," said God Gen. xxi.
to Abraham when he refused Isniael. " The elder shall serve q^^ ^^^
the younger," said God to Rebecca when he preferred Jacob. 23-
"Reuben mine eldest son," said Jacob, "the beginning ofoen. xlix.
my strength, excelling in dignity, excelling in power : thou •'' ■*"
shalt not excel, because thou wentest up to thy father's bed."
For otherwise this was the blessing due to the elder brother
in the first world, and part of his birthright, as well before as Gen. iv. 7.
after the flood, which Isaac uttered to Jacob when he took
him for his eldest son : " Be lord over thy brethren, and let Gen. xxvii.
thy mother's children honour thee." Which privilege of the ^9-
firstborn God renewed and confirmed in the law of Moses
throughout the commonwealth of Israel, that as they were
eldest, so should they be chiefest in their fathers' houses,
except their impiety provoked the contrary.

This then was the regiment of God's church from Adam to
Sem*^: the most ancient was always the most excellent, both
in priesthood and civil government in the church of God ;
and in his room deceasing, succeeded his eldest sou, unless

e Added L. " Nohfe primogenituin."

38 THE PERPETUAL GOVERNMENT CHAP. I.

he were rejected from it for his wickedness, as Cain was that
killed Abel. And to the first patriarchs God gave so long
life, that they might witness his truth f by word of mouth
unto their children and children's children that would hear
and regard the will of God ; for this precept expressed in the

Deut. iv. 9. law, " Teach them thy sons, and thy sons' sons," was the per-
petual charge of all fathers as well before as after the deluge ;
and then most needful, when children had no teachers nor
governors, save fathers : as whiles the word was yet not
written, but the true worship of God was delivered by hand
from the father to the son. During which time, as each
father that inherited the promise was eldest, so was he chief-
est in directing and commanding his offspring that believed,
of whom the church then consisted.

Adam governed the church nine hundred and thirty years,
confirming to all posterity the creation and fall of himself and
all mankind with him, and likewise redemption and victory
by the promised seed that should come of the woman s^. Seth,
the son of Adam, assisted his father five hundred years, and

Gen. iv. 26. taught his children, Avhich were then the church, " to call on
the name of the Lord^^ ;" and continued that charge one hun-
dred and twelve vears after his father's death. Enosh did
did the like to Seth\ and all the heirs of the promise before
the flood to their fathers ; God always stirring up the spirits
of some excellent men to preach in his church, whiles their
fathers yet lived and guided the number of the faithful. So
Enoch pleased God'', and prophesied in his church three
hundred years ; first under Adam, and after under Seth, in

2 Pet. ii. 5. whose time he was translated. So Noah preached righteous-
ness and repentance to the old world, beginning under Enoch
the son of Seth, and holding on six descents, until the fiood
came, the very same year that his grandfather Methusalem
died. After whose death, and the drowning of the world,
Noah governed the church three hundred and fifty years ;
and left the regiment thereof, as also the inheritance of the

f Added L. "et rationem colendi hAddedL. "eumqiiesincerecolerent."
Dei." ' Thus L. "eadem diviiia doctrina

S Added L. " quod unicuni in tantis Chanan filium suum imbuit."
malis erat solatium." k Thus L. "ambulavit cum Deo."

CHAP. I. OF Christ's church. 39

blessing and promise, to Sem his eldest son, that was saved
with him in the ark from the waters, and blessed by him.

Sem succeeding his father in the covenant of peace, confir-
mation of the promise, and dignity of the firstborn, governed
the church three huncked and fifty years under his father,
and one hundred and fifty-two years after him, even till Abra-
ham was dead, Isaac dim, and Jacob fifty years old ; and
might well for his age, birthright and blessing, be that Mel-
chisedec, king of Salem, in Canaan, that " met Abraham re- Heb. vii. i,
turning from the slaughter of his enemies, and blessed him
that had the promises' :" for he must be greater than Abraham
that blessed Abraham, as the apostle inferreth ; and greater
than Abraham could none be, but one that had the same jiro-
mises which Abraham had, and that before him. Now Noah
was dead thirteen yeai-s before Abraham entered Canaan ; and
Sem, ten ascents before Abraham, inherited the same blessing
and promise that Abraham did. During whose life (and he
overlived Abraham) none of his oflfspring could have the
honour of the kingdom and priesthood from him, much less
could any stranger excel him, or come near him in the dig-
nity of his priesthood.

For first in his house was the church, God vouchsafing to
be called " the God of Sem," as he was after the God of Gen. ix. 26,
Abraham ; and so blessing his tents with righteousness of ^'^'
faith and heavenly peace, that Noah foreseeing it in spirit,
besought God " to persuade and incline Japhetli," his younger
eon, " to dwell in the tents of Sem." Next in his seed was
the promised blessing, (the true cause of Abraham's great-
ness,) and that three hundred and sixty years before it was
in Abraham; and from him God lineally derived it unto
Abraham by that blessing, as from the father both of Christ
and of Abraham™. Thirdly, in his person was the preroga-
tive of the firstborn to be chief over his brethren, as well in
religion as in civil regiment, and consequently to be king and
priest in the house of God. Fourthly, by the length of his
life he well resembled the true Melchisedec, who by his birth-

1 The diversities of opinions touchiiii,' Epistohi ad Evagrium, torn. iii. fol. .^8.
Melchisedec, may be read in Hieroniu, ni Thus L. " ut a j)atre ad tiliuni."

40 THE PERPETUAL GOVERNMENT CHAP. I.

right is king and priest for ever over the sons of God " : for
he came out of the ark as from another world, no man living
that knew his beginning, and he dured more than five hun-
dred years, even twelve descents after the flood; and so
neither the beginning nor end of his days were known to the
heirs of promise. Lastly, successor on earth he left none, by

Gen. xii. i. reason Abraham, whom God called from his " country, kin-
dred, and father's house," to inherit the promise and blessing
next after Sem, and likewise Isaac and Jacob heirs of the
same promise with him, sojourned as strangers and peregrines,
first in the land of Canaan, (where Sem yet lived, and by
force of his birthright and blessing continued a king and priest
in his father's house and city, which was then the church of
God,) and after in the land of Egypt, until the departure of
Jacob's posterity thence : amongst whose sons God divided
the honours and dignities of Sem, appointing the sceptre and

I Chron. v. seed to Judah, the priesthood to Levi, the " birthright to
Joseph," and never conjoined them after in any but in Christ
Jesus, the only priest that ever succeeded according to the
order of Melchisedec, which far excelled the order of Aaron,
that had the kingdom and birthright severed from it.

Whosoever Melchisedec was, this was the government of
the church so long as Sem lived, which appeared in the
person of Melchisedec ; to wit, the father was ruler over his
children, and the firstborn over his brethren, as well in piety
as in policy ; and this privilege of the eldest brethren to be
kings and priests in their father's house, represented the
choice that God made of his saints in Christ his Son, to be

I Pet. ii. s." a royal priesthood to offer up spiritual sacrifices acceptable
unto himself by Jesus Christ."

From Jacob to Moses, as the number of God's children
increased, so the royal priesthood utterly ceased, and the
government of the church was much obscured by the per-
petual pilgrimage of Jacob, and bondage of his offspring, till
God by Moses wrought their deliverance ; the church in the
mean time being guided first by Jacob, then by Joseph, after
by the heads and fathers of the twelve tribes, Judah being

n Added L. " jurejurando."

CHAP. 11.

OF CHRIST^S CHURCH. 41

always the chiefest both in Egypt and Canaan, and his
" father's sons bowing unto him" according to the tenor of Gen. xlix.8.
Jacob's blessing. And so from Adam to Moses we find a
continual superiority of the father over his children, and the
.firstborn above his brethren, approved and established by God
himself in the regiment of his church, and not any precept or
precedent for equality".

CHAP. II.

The Levitical and national regiment of the church under the law.

WHEN it pleased the goodness of God to extend the true
knowledge of himself to the whole seed of Jacob, and to
bring a people out of Egypt to be his peculiar, he severed
from the rest the tribe of Levi, to attend the ark and ofiEer-
ings which he commanded, and to teach their brethren the
judgments and statutes of their God. For the church being
enlarged and spread over the whole nation, the domestical
discipline that was before the law, could not so well fit the
government of a people as of an household ; and therefore out
of twelve tribes God chose one to retain the priesthood, and
have the oversight of all holy things, and execution of all
sacred service. In Avhich tribe, according to the number and
order of the first fathers and families descended from Levi
the son of Jacob, God did proportion and establish divers
superiorities and dignities as well in answering the sentence
of the law to the people, as in serving him at his altar ; and
those not only of priests above Lcvites, but of priests above
priests, and of Levites among themselves.

The first distinction was of priests above Levites ; that is,
of Aaron and his sons above the rest of the same tribe :
■who were restrained from touching or seeing the holy things
committed to the priests' charge, and ministered in the sanc-
tuary at the appointment and commandment of the priests.

o Added L. " vel orbiculati regiininis."

THE PERPETUAL GOVERNMENT

CHAP. II.

Num. iii.
9, 10.

Num. iv.
27.

Num. iv.
19.

Num. iv.
33-

Num. iv.
IS-

Num. iv.
20.

Num. xvi.
9, 10.

Num. iii.
24- 30. 35

6. " Bring the tribe of Levi/' saith God to Moses, " and make
them stand before Aaron the priest, and they shall minister
unto him. Thou shalt give the Levites to Aaron and his
sons : they are given him for a gift from among the children
of Israel. And Aaron and his sons shalt thou" (number or)
" appoint to execute the priest's office P, which is theirs."
And vi^here the families of the Levites, derived from Gershon,
Kohath and Merari, (the three sons of Levi,) were allotted
to certain peculiar offices about the tabernacle, they were all
to be directed and commanded by the sons of Aaron that were
priests. " At the mouth" (that is, at the word and com-
mandment) " of Aaron and his sons shall all the service of
the sons of Gershon be done, in all their charge, and in all
their service." And so for the sons of Kohath : " Let Aaron
and his sons come and appoint them every man to his office
and to his charge." And likewise for the sons of Merari :
" The service of the sons of Merari, in all their service about
the tabernacle, shall be under the hand" (or appointment)
" of Ithamar the" (second) " son of Aaron the priest." Yea
the Levites might not touch or see the things committed to
the priests' custody. " "When Aaron and his sons have made
an end- of covering the sanctuary and all the instruments"
(thereof), " the sons of Kohath shall come to bear it ; but they
shall not touch any holy thing, lest they die : and let them not
go in to see when the sanctuary is folded up, lest they die."

The preeminence of priests above Levites is often iterated
by God's own mouth ; and the murmuring against it re-
venged in Korah, the son of Kohath, the Levite, by that
dreadful opening of the earth, and swallowing him up and
his confederates with all they had, for disdaining that degree
in which God had placed him amongst the Levites, as " a
small thing," and " aspiring to the priest's office."

Among the Levites were three chief and principal heads
named by God himself, of the lineage of the three sons of
Levi : Eliasaph for the Gershonites, Elizaphan for the Ko-
hathites, and Zuriel for the Merarites. After these M^ere
other chief fathers of the Levites that directed and governed
the rest of their brethren in all the several charges and

P Added L, " cujus ambitionis expeiitique sacerdotii dignas poenas luit.'

roil.

CHAP. II. OF Christ's church. 43

courses allotted unto them by David, as appeareth, i Chron.

xxiii — xxvi <^i, some also "were " officers, judges," and ' Chron

" rulers," as well amongst themselves, as " at large for God's ,o_ * ■'

busmess and the king's ;" some were assessors and coadjutors

in the great council of Jerusalem, together with the priests 2 Chron.

and princes of the twelve tribes.

The priests also were of sundry sorts amongst themselves.
The first and chiefest dignity belonged to the high priest, who
by God's appointment was " prince of the princes of Levi ;" Num. iii.
and " chief over" the supreme judges in Jerusalem, as well 2^^;),
priests as others, "in all matters of the Lord." The which ^'^- "
sovereignty was not given him in respect he was a figure of
Christ, but by reason God approved superior and inferior
callings in that commonwealth, as the best way to govern his
church. Aaron's priesthood, in approaching nearest unto
God, and in entering the second tabernacle within the veil,
whither none might come save the high priest alone, figui'cd
and shadoAved the person of Christ ; but by no means Aaron,
nor none of his order, did represent the royal and judicial
power of Christ. For then should Christ have been a priest
after the order of Aaron, as well as of Melchisedec, if Aaron
had resembled both his kingdom and priesthood, as Melchi-
sedec did. Bvit without all question the sceptre was severed
from the tribe of Levi, and given to Judah ; wherefore the
high priest by his judicial dignity could not foreshew the
kingly seat and throne of Christ, and that is manifest by the
different execution of his office. The high priest had the seven-
ty elders as coassessors with him in the same council, Christ
hath none : he with the seventy received hard and doubtful
matters by way of appeal from inferior judges ; all matters
without exception *■ pertain to Christ's tribunal originally, and
not by way of devolution : the high priest had a superior to
control him and overrule him, even the lawgiver of Judah
that held the sceptre ; but Christ is far from any such subjec-
tion. Wherefore the high priest's superiority to direct and
determine in council such doubts as were brought unto him.

q Addetl L. "cum a Davide rege in r In the Latin thus, "omnia dicta,
diversos ordines ad varia ministeria per facta, cogitata."
sortes distributi sunt."

44 THE PERPETUAL GOVERNMENT CHAP. II.

was no figure of the sovereign and princely power that Christ
hath in his church, and shall execute at the last day, but
rather it was the regiment and external discipline which God
then embraced in guiding the church of Israel. And that
appeareth by the sequence and coherence of other degrees
which accompanied the highest.

Next to the high priest, (which for ever should have been
Num. XXV. of the line of Eleazar and Phinees,) and as it were a second-
ary to him, was the chief of the offspring of Ithamar, another
of Aaron's sons, " under whose hand" and appointment the
Num. iv. Gershonites and Merarites (two parts of the Levites) were to
' ^^' do all their service about the tabernacle and temple. These
two are joined in the execution of the priest's office, and are
often reckoned together as the chief fathers of the priests, and
I Chron. are called the " rulers" (or princes) " of the sanctuary," and
XXIV. 5. ^^ "princes of God," that is, of things pertaining to the ser-
vice of Gods.
I Chron. Qut of their posterity came the twenty-four that were
" heads and fathers," or chief fathers of the priests, amongst
whom the lots to serve in the temple by course were divided
by king David ; and as they were subject to the two former,
Nehem. xii. SO had they substitutes " under them," to supply their jjlaces
^^"^ being absent, and assist them being present, and had also the
oversight and directing of all such priests and Levites as
served in their course. These (though the number continued
Nehem. xii. not SO certain, by reason of their captivities and decay of their
'' families,) are often called in the Old Testament " the heads"

(or chief) " of the priests," and every where in the New
Matt. ii. 4- Testament, 6 apxiepets, " the principal" or " chief priests."
^1" ' And as within the temple for the service of God there were

xx\n. 59- diversities of degrees amongst priests and Levites*, so for the

XX Vll« I • • •

Markxi.iS. pi^eservation of civil right and peace, and execution of Moses'
XIV. I.Luke j^g^^y^ gQjj^g of the priests and Levites not only were judges and
I. xxii. 2. elders in their own cities which were allowed them to the
Josh. xxi. number of forty-eight in the whole, but sat with the elders
I Chron. of other cities, and were "judges and officers over Israel."

xxvi. 29,

s Added L. " quamvis Eleazaris fihus * Added L. " dum alii juberent, ahi
in summo sacerdotio prascelleret, Itha- parerent."
maris auteni illi secundus existeret."

CHAP. II. OF Christ's church. 45

Yea many things by God's law were wholly or chielly re-
served to the knowledge and sentence of the priests, as
" leprosy," "jealousy," " inquisition for murder," " false wit- l-ev. xiii.?.
ness," and such like, in which cases the people and elders Num. v. 14.
were to consult the priests and take direction from them. ^ ""^'xix-V?.
" The priests, the sons of Levi," saith God, " shall come xxi. 5.
forth," (out of the cities where they were placed in every
tribe,) " and by their word shall all strife and plague be
tried."

Remembering always that doxd)tful and weighty matters
were referred to the council of priests and judges, that sat in
the place which the Lord did choose for the ark to rest in.
" If there come a matter too hard for thee" (either by reason Deut. xvii.
of the weight or doubt thereof) " in judgment, between blood
and blood, cause and cause, plague and plague, of matters in
question within thy gates ; thou shalt arise, and go up to the
place which the Lord thy God shall choose ; and shalt repair
to the priests of the Lcvites, and unto the judge that shall be
in those days, and ask ; and they shall shew thee the sentence
of judgment : and thou shalt do according to that, which
they of the place which the Lord hath chosen shcAV thee,
and shalt observe to do according to all they inform thee.
Thou shalt not decline from the thing which they shall shew
thee, neither to the right hand nor to the left. And the man
that will do presumptuously in not hearkening unto the priest,
(that standeth before the Lord thy God to minister there,) or
unto the judge, that man shall die." This council or senate
of elders residing at Jerusalem in Jehosaphat's time, (who no
doubt did not infringe, but rather observe the tenor of the
law,) consisted of " Lcvites," and of "priests," and of the 2 Chron.
" heads of the famihes of Israel," and had " Amariah the" ^ ''' *
(high) " priest chief over them in all matters of the Lord :"
and " Zcbediah, a ruler of the house of Judah," (chief) " for
all the king's affairs ;" and was a continuance of the seventy
elders, which God adjoined unto Moses " to bear the burden n,„„. xi.
of the people with him." '^'

\ From these superior and inferior degrees amongst the
priests and Levites under Moses, haply may no necessary
consequent be drawn to force the same to be observed in the

THE PERPETUAL GOVERNMENT

CHAP. II.

I Chron.
xxvi. lo.

Deut. xxi.
15-17-

church of Christ. First, for that the tribe of Levi might not
be unguided without manifest confusion, and was not sub-
jected to the regiment of any other tribe, but had the same
manner of government by her prince, elders, judges, and
officers over a thousand, a hundred, fifty, and ten, which other
tribes had in that commonwealth. Next, the civil i^olicy of
the Jews being contained and expressed in the books of
Moses, the judges and rulers of other tribes were to be di-
rected and assisted by those that were most expert and skilful
in the writings of Moses, (such as the priests and Levites by
their profession and functioia were,) which in Christian king-
doms is not so requisite. For the gospel doth not express the
manner and form of civil regiment and positive laws as the
books of Moses do, but leaveth such things to the care and
conscience of the magistrate, so long as their policy doth not
cross the rules of piety and charity prescribed in the gospel :
and therefore the pastors and preachers of the new testament
must not challenge to sit judges in those cases, which the
priests and Levites under Moses did and might hear and de-
termine. Thirdly, this preeminence grew unto them accord-
ing to their families by inheritance and birthright ; the father
was chief of his offspring whiles he lived, and after him his
eldest son, which is no way imitable in the church of Christ.
And though sometimes the father for good respect made the
younger the chiefer, as it is written of Shuri, one of the line
of Merari, that " though he were not the eldest, yet his father
made him the chief," yet the contrary was usually observed,
and the privilege of the firstborn might not be changed " for
affection" without just cause. Lastly, the services about the
sanctuary and sacrifices (which none might do but Levites)
were of divers sorts, and therefore not without great regard
were there divers degrees established amongst them, though
to serve God even in the least of them was honourable. Now
in the church of Christ, the word and sacraments committed
to the pastors and ministers have no different services, and so
require for the discharge thereof no discrepant offices.

Notwithstanding, for the better ordering, overseeing, and
containing such in their duties as be called to be the guiders
and leaders of God's people, that they may walk worthy their

CHAr. III. OK Christ's church. 47

vocation without reproach of life, and be found in faith with-
out all leaven of false doctrine, the wisdom of God in appoint-
ing some amongst the priests and Levites to guide and govern
the rest of their tribe, as well in the ceremonial as judicial
part of Moses' law, is not hastily to be refused, nor lightly to
be neglected. For if government be needful amongst them
that will live in any society and avoid disorder, whereof God
is no way author, we cannot yet, nor need not seek a fitter or
better pattern to follow (as far as the dififcrence of states and
persons will permit) than that which God himself allowed and
confirmed in the church and commonwealth of Israel. And
though the certain form of their ecclesiastical government be
neither exactly known in every point, nor precisely to be
urged in the church of Christ, by reason of many dissimili-
tudes betwixt us and them, yet this is evident, that God ap-
pointed the church of Israel to be guided, not by a general
equality of the priests and Levites, but by certain sviperiori-
ties among them in every calling, and that as well in their
conversation as administration ; and their seventy elders and
supreme council, called their avvihpiov^ consisted not of all that
were and would be present, but of certain of the " chiefest," Num. xi.
who for their nobility and authority were preferred above the j 'j ^"*'
rest, and admitted to be of that number. So that the Leviti-
cal discipline under Moses doth clearly confirm a diversity of
degrees amongst pastors and ministers in the church to be
more agreeable to the wisdom of God revealed in his law,
than a general equality or parity.

CHAP. III.

The personal and perpetual kingdom of Christ after he tookfiesh.

^pHE external regiment of the church the Lord declined
■*- whiles he lived here, and relinquished to others as a thing
meeter for the sons of men than for the Son of God. No
doubt he was, even then, " the chief corner stone, elect and i Pet. ii. 6.
precious, laid in Sion" by God himself ; the " archpastor" o^cr i Pet. v. 4.

48 THE PERPETUAL GOVERKMENT CHAP. III.

Heb. lii. i. the whole flock, and " high priest" over the house of God ;
Isa. ix. 6. the prophets foretold " the government should be on his
shoulders, and he should order the throne of David with
Ephes. r. justice and judgment;" the apostle saith, "he is" (and then
Col ii lo '^^^) " ^^^^ head of his church," yea " the head of all power
John xiii. and principality ;" he said of himself to his disciples, " Ye call
^\ . g me Master and Lord, and ye say well, for so I am ;" " the angels
of God were to worship him when he was brought into the
Heb. ii. 8. world," much more the sons of men to be " in subjection
under his feet" :" but so wonderful was his patience and
Matt. xii. humihty at his first appearing in our flesh, that " a bruised
^°* reed he would not break, and smoking flax he would not

quench," yea " no man heard his voice in the streets :" for
Matt. XX. " he came to serve" and not to be served : to suffer for the
John V. 2".^^^^^ ^^^^ ^® might save it, and not (as yet) " to judge the
world." All power then in heaven and earth belonged unto
him even when he was conversant with men ; but he neither
declared nor challenged so much until he was risen from the
dead, and in the days of his flesh, as he was a prophet to teach
and instruct, a priest to cleanse and sanctify his church, so
was he a king to rule and govern the same, save that his
John xviii. " kingdom was not of this world :" and therefore he would
2 not reign in his church with the presence of his body as a

man, but with the power of his spirit as the Son of God. The
kingdom then and throne, which he reserved to himself, far
passeth the directing and ordering of outward things in the
church, which he hath left to others.
[Eph. iii. To the true kingdom of Christ belong the manifold wisdom,

^°'-' might, and mercies of God, shewed on us for our salvation'' ;

[Ps. ixxxiv. I mean all the '^ power, grace, and glory" that God vouch-
safeth to bestow on his samts in this life, and keepeth in store
for them until the next ; so that whatsoever effects of his
truth, gifts of his Spirit, and feeling of his promise we pre-
sently possess, or hope to have at the hands of God through
Christ our Lord, it proceedeth from the strength and favour
of this King.

By the mightiness of his power, though he sit in heaven,

1 Added L. " houorem illi deferentes x Thus in the Latin, " In electonim
et debitain venerationem." sahite patefacta."

CHAP. III. OF Christ's church. 4-9

we receive that continual protection, help, and deliverance,
•which we find in all our troubles and adversities. And so we
see his arm stretched out for the repressing, scattering, and
revenging of our enemies, whose pride and rage he doth so
guide and order, that it tendeth only to the trial of such as
fear him, and the confusion of their foes.

From the riches of his grace come all those heavenly gifts,
fruits, and blessings of his Spirit, wherewith the chiu-ch and
every member thereof is furnished and adorned, as namely, the
lightening of our minds, softening of our hearts, qixenching of
our lusts ; the grounding us in faith, mooring us in hope, and
rooting us in charity by the love of his truth, obedience of
his will, and resemblance of his virtues, " that hath called us
out of darkness into his marvellous light." For " what have ' Cor. iv. 7.
we, that we have not received ?" and whence " cometh every James i. 17.
good and perfect gift," but " from above •" even from him " of John i. 16.
whose fulness we all have received ?"

From the steadfastness of his promise are derived that
peace, joy, and comfort of the Holy Ghost, which the godly
feel within them, and whereby they are maintained and pre-
served against the day of Christ ; and likewise that crown of
rigliteoTisncss and glory which he will give to all that love his
coming, Avhen he shall appear in the clouds to bring eternal
life and bliss with him for all the children of God. Till then
he must reign to subdue his enemies which now resist, and to
fill up the number of his saints which yet are wanting. That
judgment which finally rcndereth to all flesh according to
their works, and eternally dureth Avithout altering or ending,
shall be the very close and conclusion of his kingdom, Avhich
he shall then " deliver up to God" his Father, when he hath i for- xv.
crowned his servants with honour and immortality, and ad-
judged his enemies for their cursed sins>' to perpetual tor-
ments.

This is the tn;c kingdom of Christ ; and in this effectual,
spiritual, and celestial manner he doth and shall govern his
church here on earth, and every member thereof, till all
his enemies be under his feet. After that general judgment,
(sin, death, and hell being utterly conqitercd, as in himself

y Tims L. : " ob i)€rfi<liinn Pt caetera fla^ritia."
BILSON. E

50 THE PERPETUAL GOVERNMENT CHAP. III.

long ago, so then in all his members,) the administration of his
kingdom shall cease 2, (all his brethren being brought unto
God,) but the fruition shall be everlasting, even as the joys
thereof are exceeding above all that we can speak or think.

By the manner of his government it is soon understood,
that the preeminence of his kingdom is personal, belonging
wholly and only to the Son of God ; insomuch that no earthly
creature may claim without apparent blasphemy to be lieu-
tenant under him, or communicant with him in his royal
Rom. xi. dignity. " Unsearchable are his judgments, and his ways
.33. 34- unattainable. Who knoweth the mind of the Lord ? or who
Isa. 1. 2. was his counsellor ?" " His hand is not shortened that it

1 Cor. i. 25. cannot help." "The foolishness and weakness of God is

wiser and stronger than men." And therefore he will have
neither partner nor helper^.
I The outward face of the church, where the good and bad
by the word and sacraments are gathered and mixed to-
gether, may be called the kingdom of heaven and of Christ ;
but we must take heed that we wisely distinguish, even in the
word and sacraments, the mighty power of God from the

2 Cor. iii. 3, outward service of men. The gospel which saveth "is not

written with ink, but with the Spirit of the living God ; not
in tables of stone, but in the fleshy tables of the heart." The
seed of the word may be carefully cast by us, but it taketh no
root, nor beareth fruit unless the Lord prepare the ground.
We are "joint workmen" with God in his husbandly, and

1 Cor. iii. 7. yet "neither he that planteth nor he that watereth is any-

thing, but God that giveth the increase." Circumcision,

Rom.iv.ii. though it were "the seal of the righteousness of faith," yet

Rom. ii. 28. availed it nothing so long as it was " outward in the flesh ;" but

that is true circumcision which " is in 'the Spirit, not in the

letter, whose praise is of God, and not of men." The preacher

2 Cor. 11. is " the savour of death unto death," until God lighten
I Cor. i. 23. ^^^ open the heart ; and " Christ crucified," even when he

is " preached, is a stumblingblock to the Jews, and foolish-
ness to the Grecians," except God give repentance and obe-
dience of faith that they may believe and be saved. The

^ Omitted L. : ("all his brethren being » Added L. : "nee consiliarium, nee
brought unto God.") conscium."

CHAP. III. OF Christ's church. 61

sacraments are dead elements in our hands, and the word a
deadly sound in our mouths without " the Spirit that quick- 2 Cor. iii. 6.
eneth." So that in them both it is no hard matter to dissever
the outward signs from the inward graces, and the corporal
actions performed by men from the spiritual operations effect-
ed by the Holy Ghost, which properly pertain to Chi'ist's
kingdom.
' I stand somewhat the longer in separating the true king-
dom of Christ from the external order and discipline of the
church ; for that in our times some more zealous than wise,
and too much devoted to their own fancies, have promoted
their eldership vlhiA presbytery to the height of Christ's sceptre,
and make grievous outcries as if the Son of God were spoiled
of half his kingdom, because their lay elders are not suffered
to sit judges in every parish, together with the pastor and
teacher of the place. I dispute not, as yet, whether ever
there were any such elders (as they talk of) in the church of
Christ from the preaching of our Saviour to this present age,
I reserve that to a further inquiry ; but though there were
such suffered or settled by the apostles in the primitive
church, yet were they no part of Christ's kingdom, which is
proper to his person, and by many degrees excelleth all other
governments, for the divine force and grace that are eminent
in the spiritual fruits and effects of his kingdom.

I do not deny but God hath ordained and established on
eai-th many kinds of external governments : as in spiritual
causes, the minister ; in domestical, the master of the f;\mily •
and superior to them both, the magistrate : and what is pre-
scribed or exacted by any of those that God hath set over us
for a quiet, honest, and Christian course of life in this world,
according to his word and their charge, he doth ratify and
confirm in heaven, accepting the submission, and punishing
the rebellion of all that disobey in each degree : but neither
prince, pastor, nor parent can search or change the heart,
much less can they endue it with any heavenly grace and
virtue, or settle it with expectance of life to come. They
moderate and direct the outward actions m hich may be soon
dissembled ; further they neither see nor judge : they have
not to do with the secret aftections of the heart, with the

E 2

52 THE PERPETUAL GOVERNMENT CHAP. IV.

sacred gifts of the Spirit, the steadfast trust of future glory ;

these always belong to the kingdom of Christ and of God,

Eph. i. II. which " worketh all things after the counsel of his own will,

unto the praise of his glory."
Eph. i. 1 8- Since then this King is " set at the right hand (of God)
^^' in the heavens far above all principality, and power, and

might, and dominion, and every name that is named, not in
this world only, but also in the world to come ; and all things
are subjected under his feet, and he appointed head over all
unto the church, which is his body, even the fulness of him
that fiUeth all in all;" and declareth daily from heaven,
" what is the riches of his glorious inheritance in the saints,
and exceeding greatness of his power toward us which be-
lieve, by lightening the eyes of our understanding, and sealing
us with the Holy Spirit of promise;" the watchmen and
leaders of his flock, though their service be needful and fruit-
ful in his church, and they trusted with the keys and myste-
ries of the kingdom of heaven, yet may they not arrogate any
part of Christ's honour or power as incident to their calling or
function b, but leave all entire and untouched to the Son of
God, whose right it is ; much less may the several or synodal
assemblies, proceedings, or censures of the supposed preshy-
tery, be reckoned the half deal of Christ's most righteous and
glorious kingdom.

CHAP. IV.

The synedrical jurisdiction, which some men think our Saviour in the gospel
restored and recommended to Ms church.

AS I avouch that Christ reserved to himself the mighty
force and heavenly grace of his spiritual kingdom, so am
I out of doubt he left the supervision and moderation of ex-
ternal things and actions, which respect the peace, order, and
comeliness of his church, to such as he called to be the guiders

^ Added L. : " sed nudum tantummodo ministerium et functionem quandam ex-
ternam sibi datam agnoscant."

CHAP. IV. OF Christ's chuuch. 53

of his flock and stewards of his household. Who they were
is not so well agreed on. Some men imagine, Christ did re-
infuse the Je\Wsh syncdrion, and thence extracted the lay-
preshytery , that should govern his church. Their proof they
take out of these words : " If thy brother trespass against thee, Matt, xviii.
go and tell him between thee and him alone : if he hear thee,
thou hast gained thy brother. If he hear thee not, take yet
with thee one or two, that by the mouth of two or three wit-
nesses every word may be confirmed. And if he will not
vouchsafe to hear them, tell it unto the church : if he refuse
to hear the church, let him be to thee as an ethnick and
publican." Hence they collect ; first, that our Saviour spake
to the Jews, by reason he said, " let him be to thee as an
ethnick and publican," whom the Jews and no people else
abhorred and shunned ; next, that he prescribed no new nor
unknown form of judicial proceeding, but referred them rather
to the usual and accustomed manner of theii* country, then
generally received, and every where practised amongst them ;
which was by the elders of every place to determine their
matters, or else to transmit them unto the sanhedrin or council
of Jerusalem, M'hich was the highest court in that common-
wealth.

Thus far they seem to have some ground to support their
opinion : but that our Saviour appointed the like order to take
place for ever in his church, I see neither mention of it nor
reason for it in the scriptures, and assure myself it can never
be proved. For if our Saviour meant to transfer any kind of
regiment from the church of the Jews to his own, it is certain
he would not choose out the corruptions of time, nor inven-
tions of men, but ascend to the original ordinance of God, and
thence derive his platform. He woidd not follow, much less
authorize in his church, any breach of God's law, grown by
depravation and usurpation of wicked men that hated and
pursued both him and his truth, that were Avith tlicm to
"transgress the commandment of God for the traditions of Afatt. xv.3.
men," from -svhich he was far : but if he purposed to deduce
any form of government from the law to the gospel, it was the
same that God by Moses erected and alloAvcd. Now that
cannot be urged and used in the church of Christ, without

54 THE PERPETUAL GOVERNMENT CHAP. TV.

apparent violence to the word of God, and evident injury to
the Christian magistrate, as by the view thereof we shall
easily understand.

First, therefore, let us shortly see what kinds of govern-
ments were authorized and established by Moses in the first
erection of the commonwealth and church of Israel ; and con-
sequently, what coherence or resemblance there may be
between those councils and synedrions of the Jews, and the
presbyteries in every parish, which some men labour to im-
pose on the church of Christ, in every Christian kingdom
and country.

The sorts of regiments settled amongst the Jews by God's

law were these. Under Moses the chief magistrate, by the

counsel of Jethro, consent of the people, and allowance of

Deut. i. 13. God, were the " known and wise men of every tribe" set to be

15. 17. .

Exod. xviii. " riders and captains over thousands, over hundreds, over

2S> 26. fifties, and over tens ; and they judged the people at all sea-
sons : and brought the hard matters unto Moses, and judged
all small causes themselves." "When matters of importance

Num. xi. grew many, and wearied Moses, God willed him to " bring

^ ' '^* seventy men whom he knew to be elders and governors of
the people ; and they should bear the burden of the people
with him," and assist him in hearing and ordering all matters
of weight and difficulty. Besides these, God named twelve
princes (of every tribe one) for oftener meeting and quicker
dispatch, to be always present with Aaron and Moses ; that is,
with the high priest and the magistrate. Thus had every tribe
their judges and officers, elders and princes, to direct and rule
the rest of the multitude.

The same order was by Moses prescribed against they should
recover and enter the land of promise, a^d was likewise there

Deut. xvi. observed. " Judges and officers shalt thou make thee in all
thy cities throughout thy tribes, and they shall judge the

Deut. xvii. people with righteous judgment." And " if there arise a matter
too hard for thee in judgment within thy gates, thou shalt
arise and go up to the place which the Lord thy God shall
choose ;" where the seventy elders were to abide and attend
such matters as were of greatest moment, both civil and
sacred, and their sentence by God's law no man. might refuse

CHAP. IV. OF Christ's chuiich. 55

without punishment of death. This manner of government
Jehoshaphat restored together with religion, when "he setaChron.
judges in the land throughout all the strong cities of Judah, "'' ^'
city by city. Moreover in Jerusalem he placed of the Levites,
and of the priests, and of the chief of the families of Israel,
for the judgment and cause of the Lord," and said, " Behold
Amariah the priest is chief over you in all matter of the Lord ;
and Zcbadiah the son of Ishniael, a ruler of the house of
Judah, for all the king's affairs : and the Levites (are) officers
in your presence." Josephus repeateth the sum of these laws
of Moses in this sort : " In every city let there be seven
rulers, men chiefly regarding vu'tue and the love of justice.
To every magistrate let there be allotted two of the tribe of
Levi for assistance. If (these) judges cannot pronounce of
any matter brought before them, let the whole cause u^j bcut
to the holy city, and the high priest, the prophet, and the
senate (or council of elders) assembling, determine what they
think right*^." The Jewish Thalmud varieth from Josephus
in the number of their judges, and saith, that on small and
pecuniary matters in every city sat three judges ; on criminal
and capital, three and twenty ; on the highest affairs of the
commonwealth, and causes sent from other cities, sat at Jeru-
salem the seventy-one elders and rulers of the people. The
book of Ruth witnesseth, that " ten of the elders of the city" Ruth iv. 2.
sat with Boaz in the gate, when the matter was ended betwixt
him and his kinsman for the inheritance of Elimelcch, and
marriage of Ruth. The princes and elders of Succoth, even Judg. viii.
of one city, were seventy-seven, Avhose flesh Gcdeon did tear '' '■*"
with thorns for refusing to relieve his wearied soldiers.

The jar in the number of the judges I labour not to recon-
cile ; they may speak of divers times and places without
repugnance of each to other ; this I observe, that Moses
appointed neither judges nor elders in city or synedrion, but
they were magistrates to execute the judgments of the law,

c Joseph! Antiq. -Jud. lib. iv. cap. 8. SiKatrral /xrj vowcri -rrep) twv iir' avroTs

[torn. i. p. 163. edit. Oxon. ly^O.] irapaTtTayfj.eyaiv airo(py)ya<TOai, crvfi^alfei

'ApxecrOtaaaf Sf Kaff kKdarriv ir6\iv &!/- 5e iroWa Totavra rois aydpiiwots, OKe-

Bpes e-TTTa, oj Ka\ r^y apfTTji/ Koi ttjc -irfpl paiov avaTTf/xireTuiaav rriv SiKTjV fls r^v

rhSlKaiov (rTTovS^VTrpoTj(TKriK6Tfs' fKaffTT) Upav n6\tv, Kol, (Tvvf\d6i'Tes '6, t€ apxtf-

5e apxfj 5vo HvSpes vwripfTat SLSoaOwcrav ptvs koI 6 TTpotJi>i]'n)s Koi 77 ytpovala koX

iK TTjj Tuv AiVLTUv <f>v\rjs * Av 6' ol TO SuKovv a,Tro<paiviadui(Tav.

56 THE PERPETUAL GOVERNMENT CHAP. IV.

and had the sword to chastise the body, and punish with
death. The supreme synedrion of Jerusalem heard and de-
cided matters pertaining to God and the king, and the man
that presumptuously disobeyed them, was by God's law to die.
Under Esdras the punishment of him that neglected their
Ezra X. 8. commandment, was the " forfeiture of all his goods" and
separation from the people of God. The elders of their cities
Dent. xxi. were to " inquire and swear" for unknown murder ; to
Deut. xix. " deliver" the wilful murderer unto the hand of the avenger
12- . of blood, to " adjudge" to death disobedient children, to
iS-21. " amerce and " chastise" the slanderer of his wife's virginity,
^^"22^^"" ^^^ ^° stone the adulteress to death, and in like manner to
perform all the punishments and penalties of Moses' law.
By which it is evident that their elders in every city were the
magistrates and rulers of the people, and might inflict both
loss of limb and life, and determine all causes, save such as
for distinction of holy and unholy were peculiar to the priest,
or for weight and difficulty were reserved to the council of
Jerusalem.

In the days of our Saviour, though many things were cor-
rupted and altered from Moses' law, and the power of their
elders and sanhedrin much decreased, first by the kingdom of
Herod, then by the Eoman presidents, who not regarding
Moses' laws, could not endure the sovereign authority of the
high priest and elders so near their noses ; yet for the better
containing the people in obedience to their country rites and
laws, without which they would in no wise be governed or
quieted, the elders of each place were suffered to retain some
show of their former power, as to hear and redress the private
wrongs and injuries of their brethren ; and the council of Je-
rusalem had authority left them to imprison and chastise with
rods the contemners and disturbers of their religion, as ap-
Matt. xxvi. peareth by their " binding" and " buffeting" of Christ, and
A^cts V. 40. " beating" his apostles, as also by Paul's letters " fi-om the
Acts xxii. high priests and elders to prison and beat in every synagoo-ue
iiatt.x.i6.such as believed." "I send you," saith Christ to his dis-
ciples, " as sheep among wolves : they will deliver you up to
councils, and scourge you in their synagogues." Yea by
shewing themselves zealous for Caesar, and by false suggesting

CHAP. IV. OF Christ's church. 57

that the apostles under colour of religion laboured to " stir Acts xxiv.
sedition among the Jews," as Theudas and Judas not long^"
before had done, the elders so prevailed with the Romans,
that not only the presidents themselves persecuted the faithful
to content and gratify the people, but suffered the synedrion
at Jerusalem to have power of life and death when they saw
cause, and to exercise the same in cases of defection from their
law, or rebellion against their law.

Our Saviour saith of the scribes and Pharisees'^ sitting in
Moses' chair, " Fulfil ye the measure of your fathers. Behold ^^'att. xxiii.
I send unto you prophets and wise men ; and some of them
shall you kill and crucify, and some shall you scourge in your
synagogues, and pursue from city to city." Paul confessing
how hot he was against the Christians in the time of his igno-
rance, saith, " I persecuted this way unto the death, binding Acts xxii. 4.
and imprisoning both men and women." And " when the Acts xxii.
blood of Stephen the martyr was shed, (he) stood by and con- ^'
sented unto his death, and kept the clothes (of the wit- Acts vii. 58.
nesses) that slew him." " At that time" also, (when Stephen Acts viii.
Avas stoned,) "there was a great persecution against the^'^"
church which was at Jerusalem, and Saul entered into every
house, and drew out both men and women, and put them in
prison ; breathing out threats and slaughter against the Acts ix. i.
disciples of the Lord, and making havock of his church."

The stoning of Stephen some men suppose was done in a
tumult without all lawful authority ; because the chief priests
not long belore said to Pilate, " It is not lawful for us to put John xviii.
any man to death." Timuiltuous it was by reason of their 3'-
immoderate rage shewed in the end of their judgment : yet
so, that the witnesses were produced though false, the party
sufiered to answer for a season, Saul trusted to see execution
done, and the witnesses, as by the law they were bound, the
first that cast stones on Stephen. And when the tumult was
ceased, the persecution increased ; and Saul (afterward Paul)
appointed by commission from the high priest and elders, to
be a chief actor for the slaughter of Christ's saints both there
and elsewhere. Their words to Pilate, " It is not lawful for

li Thus in the Latin : " Jus gladii scribis et Pharisaeis concessum tuisse,
testatur Christus his verbis :"

58 THE PERPETUAL GOVERNMENT CHAP. IV.

US to kill any man," might be spoken either in regard of the
present time, which was so sacred unto them, that they would

John xviii. not that day " go into the judgment hall" where Pilate sat ; or
in respect of the crime they accused him of, which was

Luke xxiii. " affectation of the kingdom," and so nowhere determinable

^' but in Cgesar's court ; or lastly, by reason of Pilate's presence,

without whose assent being there in person they could not
proceed on life and death. Whatsoever power the E/Omans
limited or enlarged to the elders of the Jews after they were
lords over them, I greatly force not : this is evident, they were
magistrates by Moses' law, and had the sword from God to
execute his judicial ordinances, as I shewed before.

Neither did the Romans deprive the Jews of all power, but
suffered their elders to end matters between man and man ;
and to prison and scourge in their synagogues the despisers

John xviii. and disturbers of their religion. " Take him, and judge him

3'- after your own law," said Pilate to them when they incensed

Acts xxiv. him against our Saviour. " We took him and would have
judged him according to our law," said they to Felix when
they accused Paul. And every where in the New Testament
are they called ol apxppTes, " rulers" and " governors" of the

Johniii. I. people. Nicodemus, as St. John saith, was "a ruler of the
Jews." The Pharisees, speaking in contempt of the people

John vii. 48. that foUowed Christ, said, " Doth any of the rulers, or of the
Pharisees beheve in him ?" Peter, persuading the people to

Acts iii. 1 7. yield unto Christ whom they crucified, saith, " I know ye did
it of ignorance, as did also your rulers ;" and making answer
before the council of Jerusalem for healing the cripple, that
lay at the Beautiful gate of the temple, he beginneth thus :

Acts iv. 8. " Ye rulers of the people, and elders of Israel." And when
they " threatened" and " charged" him and the rest of his fellows
in no wise to teach in the name of Christ, he did not reply.

Acts iv. 19. they had no power to command, but saith, " Whether it be
right to obey you rather than God, judge ye."

This being the power of the elders in every city amongst
the Jews, and of the council at Jerusalem, when God first
erected their commonwealth, and the same in part remaining
under the Roman empire when our Saviour lived, I now de-
mand which of these two senates or synedrions did Christ

CHAP. IV. OF Christ's church. 59

proportion out unto his church^ ? the council of Jerusalem ?
That senate was singular and supreme, as well in all causes
civil and sacred, as in all punishments corporal and capital.
I trust Ave shall have no such presbyteries in every village ;
that were to make as many parhaments as there be parishes in
this realm ^. And indeed the council or synedi'ion of Jerusa-
lem cannot amongst us be better resembled than to our parlia-
ment : for there was but one council of that nature in the
whole land of Jewry, and that consisting of some of the chiefest
of every tribe ; and they not only debated and concluded the
highest affairs of that realm, as war, peace, appeals from all
places, punishments of whole cities and tribes, and such like,
but also ruled and rectified all cases omitted or doubted in
Moses' law, and were obeyed throughout the land upon pain
of losing goods, or life, or being for ever excluded from the
people of God, as they pronounced or prescribed. I hope our
brethren do not think our Saviour made this a pattern for the
preshytery^ ; their power must then be civil and supreme,
which were a presumptuous and heinous intrusion upon the
prince's sword and sceptre ^. I say no more \ they are wise
enough to consider the sequel.

Was it the lesser senate and synedi'ion of every city that
Christ did portrait out for the regiment of his church ? We
incur the same danger that before, though the degree be
somewhat diminished : for these elders also were inferior ma-
gistrates, and had the sword to chastise malefactors according
to the tenor of Moses' law ; and this was the settled form of
their civil government established thi-oughout their land, by
God's own mouth, that certain ciders in every city should end
all strifes, repress all wrongs, and punish all vices according
to the purport of the legal statutes and ordinances of Moses ;
save such as for the weightiness or doubtfulness of the mat-
ters were reserved to the supreme council and magistrate.
By this precedent we must not frame presbyteries in the cliurch
of Christ ; the difference is so manifest, and the inference so

e Thus in the Latin : "in singulis S Added in L. : "per vicos et parte-

parceciis stal)iHtam Cliristns voluit ?" cias."

f Thus in L. : " si hoc urgent, quot h Added iu L. : " illos soho cjctru-

sunt in Angha villa, tot nobis parla- dere."
menta surrogant."

60 THE PERPETUAL GOVERNMENT CHAP. IV,

absurd, that the slowest will soon perceive the decay of the
consequent. From the magistrate to the minister, from the
sword to the word, from the law to the gospel, from cities to
villages, from Canaan to Christendom, the leap is so great,
I that cart ropes will not tie the conclusion to the premises.
These two councils have no manner of resemblance to the lay
elders ; and besides these there was none appointed or war-
ranted by the law of God.

The scribes and Pharisees, you will say, did in Christ's
time excommunicate, and "thrust" such as they thought offend-
John ix. 34. ers, " out of their synagogues ;" the right use of which power
xn. 42. Christ bequeathed unto his church in Matt, xviii. The Pha-
risees never learned that out of Moses. A separation of the
leper from the company of men, and of the unclean from
coming near holy places or things, Moses prescribeth, but not
Deut. xxiii. excommunication that I remember. " A bastard might not
^' enter into the congregation of the Lord unto the tenth gene-

Deut. xxiii. ration :" no more might the " Ammonites or Moabites ;" the
Deut. xxiii. children of the " Edoraites and Egyptians" were received " in
8. the third generation." Aliens were not admitted to be of the

number of the Lord's people ; and any uncleanness of the
flesh did separate for a season the Jews themselves from ap-
proaching near to the congregation or tabernacle of God ; but
neither of these is excommunication. The strangers which
were not yet admitted, could not be ejected ; the natural
weakness and uncleanness of the body, as leprosy, pollution
of seed, touching of the dead, and such like, are no just causes
of excommunication, but rather remembrances of our corrup-
tion. For greater sins committed, if they could be proved,
God by his law appointed corporal punishments ; for wrongs
he required recompense ; for smaller matters he accepted
sacrifices of confession and repentance : other censuring in
Moses I read none commanded.

This phrase, " He shall be cut off from the midst of his
people," so much used in the law, seemeth to some men to
express a kind of excommunication and anathematization from
the people of God ; but they must pardon me if I believe it
not, until I see it proved by the scriptures. The rabbins
write many things touching the traditions and customs of later

CHAP. IV. OF Christ's church. 61

times, but what Moses ordained or intended by this speech, I
look for proofs out of Moses himself, and not out of rabbins.
And long we shall not need to search ; the places are so often
and evident. In Levit. xviii. God threatening incest, adultery,
sodomitry, buggary, and offering of children unto Molech, con-
cludeth : " Whosoever shall commit any of these abomina- Levit. xviii.
tions, the persons that do so shall be cut off from among their ^"
people." Whereby God meaneth, " they shall die the death"
(as is expressed in Levit. xx. in the very same sins) ; and also
that if man spare such and leave them unpunished, God him-
self from heaven, by his dreadful judgments, Avill root them
and theirs out of the earth. " Whosoever shall give his Levit. xx.
children unto jNIolech, he shall die the death ; the people of the ^~^'
land shall stone him to death. And I will set my face against
that man, and cut him off from among his people. And if
the people of the land do hide their eyes, and wink at that
man, and kill him not ; then will I set my face against that
man and his family, and cut him off." So for incest : " They lievit. xx.
shall be," saith God, " cut off in the sight of their people," '7-
(that is, openly put to death.) And likewise for any wilful
breach of God's law : " The person that docth presumptu- Numb. xv.
ously, the same blasphemeth the Lord, therefore shall he be ^°'
cut off from among his people," or " suffer death ;" for when
this speech is referred to the magistrate, execution is enjoined,
and such malefactors must be cut off from the earth by the
loss of their lives ; but when it is referred to God, it is a com-
mination denounced, that he will plague them with violent
and hasty destruction, and root out themselves and their po-
sterities, and even their remembrances from the people of
God. Hereof are every where examples. " The sAvord shall Nahum iii.
cut thee off ;" " Let us cut him off from the land of the living, jgrem. xi.
and destroy the tree with the fruit, that his name may be no »9-
more in memory." " I will set my face," saith God, " against Ezek.xiv.8.
that man, and make him an example and a proverb, and will
cut him off from the midst of my people." So again ; " I will Ezek.xxi.3.
come against thee, and draw my sword out of his sheath, and
cut off from thee both the righteous and wicked." This signi-
fication is every where occurrent, but nowhere excommuni-
cation.

62 THE PERPETUAL GOVERiCMENT CHAP. IV.

In Esdras, after the return of the people from Babylon, I
find a ** separation from the congregation" threatened to the
disobedient ; and in Nehemias a " chasing away" of some
that married strange wives ; but either of these proceeded from
the magistrate, and so neither serveth for the ministers of
Christ's church. The separation in Esdras is joined with the
Ezra X. 8. " forfeiture of all their substance" which oiFended, (for so we
read,) and is rather an exiling and banishing from the country,
than barring from the temple. In Nehemias the curse of
God's law concurred with the magistrate's power, which no
Nehem.xiij. pastor may imitate. " I reproved them," saith he, " and
*5* cui'sed them, and smote certain of them, and puUed off their

hair, and took an oath of them by God," not to commit the
like : one of the high priest's nephews that married the
Nehem.xiii. daughter of Sanballat the Horonite, " I chased him from me."
This seizing of their goods, smiting of their bodies, separat-
ing them fr-om the people, and chasing them from the place,
shew the civil use of the sword in the prince's hand, not the
spii'itual force of the word in the priest's mouth ; and therefore
the one is no precedent for the other.

The casting of men out of their synagogues, first devised by
the Pharisees to serve their proud and aspiring humour, for
that the chiefest power of the sword was translated unto
strangers, and " the highest dignities remained unto the Sad-
ducees' :" and not only de\dsed, but sharply pursued by them
against our Saviour and his disciples, was no spiritual curse,
but rather a temporal loss of all such honoui', office, privilege,
and freedom as the parties had in the country, city, or syna-
gogue where they lived, and a plain thraldom to prisoning,
whipping, and such other chastising as their sjaiedrion by
John xix. their laws might inflict. St. John's report is, that " Joseph of
^ ' Arimathea was Christ's disciple, but secretly for fear of the

John xii. Jcws ;" and that " many of the chief rulers believed on him ;
'^^' but because of the Pharisees they did not confess him, lest

they should be cast out of the synagogue." Now no man be-
lieving in Christ " in whom all nations shovdd be blessed,"
could fear the spiritual curse and excommunication of the

i Joseph. Antiq. lib. xviii. cap. i. 6.vSpas ovtos 6 \6yos aipiKeTO, tovs /J-evTot
[torn. ii. p. 793. sect. 4. eis 6\iyovs re irpdnovs Tots a|(w/io(n.]

CHAP. IV. OF ( HUIST's CHURCH.

Pharisees''. They knew the promise of God to Abraham,
" I will bless them that bless thee, and curse them that curse Gen. xii. 3.
thee ;" and were acquainted with Balaam's confession, " How Num. xxHi.
shall I curse where the Lord hath not cursed !'" yea " cursed ^^^„^_ ^xiv.
is he that curseth thee ;" what then did they fear but the loss 9-
of their earthly honours and dignities, from which they, were
dismissed and deprived when they were thrust out of the
synagogue, and subjected to the lusts and spites of eager and
cruel enemies ? " They loved," saith St. John, " the glory of John xii.
men more than the glory of God." Wherefore this casting
them out of the synagogue was intermixed with the civil regi-
ment, and the terror thereof wholly proceeded from the power
of the sword, confirmed by God to the councils and elders of
that commonwealth, which the pastors and leaders of Christ's
church may not usm*p nor challenge in whole or in part, un-
less the policy concur with them, and authorize their doings.

Since then the imagined presbyteries in every parish have
no better concordance nor agreeance^ with the councils and
synedi-ions of the Jews, let us weigh the words of Christ,
which they think conclude their pui-pose.

" If thy brother trespass against thee, go and tell him his Matt, xviii.
fault between thee and him alone : if he hear thee, thou hast ^'
won thy brother. If he hear thee not, take yet with thee one
or two. If he hear not them, tell it to the church." The
party grieved must be man, not God ; ourselves, not others.
" If thy brother trespass against thee," (not against God,) " re-
prove him." The first admonition must be secret, " betwixt
thee and him alone ;" now in grievous or notorious sins
against God or his church the reproof must be open. " Those i Tim. v.
that sin rebuke openly, that the rest may fear." Again, if ^°'
the wrong doer repent himself, the suflFerer must forgive him.
" If thy brother trespass against thee, rebuke him ; if he re- Luke xvii.
pent, forgive him : yea, though he sin against thee seven times ^' '^'
in a day, and seven times in a day turn again to thee and
say. It repenteth me ; thou shalt forgive him •" and not seven
times only, but " seventy times seven." We may and must ."Matt, xviii.

22.

k Thus in the Latin : " ne de populi 1 Thus in the Latin : " nee ulla ra-
Dei numero ejicerentur, aut a regno tione pendeant ex illis, nut aim illis
ccelorum exularent." coha?reant."

64 THE PERPETUAL GOVERNMENT CHAP. IV,

forgive the sins that are committed against ourselves. So the
Matt. vi. Lord's prayer teacheth us : " Forgive us our trespasses as we
forgive them that trespass against us :" but to remit other
men's wrongs and harms, we have neither power nor leave,
much less to acquit and pardon the sins and injuries offered
unto God. Thirdly, if he repent not, we must yet give him
a second admonition with one or two witnesses afore we pub-
lish him to the church ; and if he then relent, we must forgive,
and go no further. These be no rules for open and known
sins, dishonouring God, and scandalizing his church, but for
private trespasses and offences betwixt man and man ; this is no
judicial proceeding in the consistory, but a charitable warning
in secresy by him alone that is oppressed and grieved with
wrong or reproach.

So Peter conceived the speech of our Saviour when he
Matt, xviii straightway asked, " How oft shall my brother sin against
me, and I forgive him ? seven times ?" So the Lord opened
his own meaning, when for answer he proposed the parable of
Matt, xviii. the two debtors ; one that owed his master " ten thousand
^'^' talents," and the other that owed his fellow " an hundred

pence," where he maketh two sorts of sins ; the greater against
Matt, xviii. God, the lesser against our brethren ; and addeth, " So will
^^* - mine heavenly Father do unto you, except you forgive from
your hearts each one to his brother their trespasses." This is
a general duty binding every Christian, and not a special
authority reserved to pastors and elders ; which Jerome well
observed upon this place : " If our brother hurt us in any-
thing, we may forgive him, yea we must, being commanded
to forgive our debtors their trespasses. But if a man sin
against God, it is not in our power ; for the divine scripture
saith, ' If a man sin against man, the prieet shall pray for him :
but if he sin against God, who shall entreat for him™ ?' " And
Chrysostom : " Why doth (Christ) charge him that hath suf-
fered the wrong, and none other to reprove ? A man will not

m Hieron. lib. iii. in Matt. cap. i8. debitoribus nostris debita dimittamus.

[torn. ix. canon. 54. edit. Frobenii Ba- Si autem in Deum quis peccaverit, non

silese, 1537. "Si peccaverit in nos est nostri arbitrii. Dicit enim scriptura

frater noster, et in qualibet causa nos divina : 'Si peccaverit homo in hominem,

laeserit, dimittendi habemus potestatem, rogabit pro eo sacerdos. Si autem in

imo necessitatem : qua praecipitur ut Deum peccaverit, quis rogabit pro eo ?' "J

CHAP. IV.

OF Christ's church. 65

take it in so good part to be reproved at any man's hands, as

at his that hath suffered wrong and been vexed with reproach,

specially if he do it alone"." Likewise Ambrose: " (Christ)

said well, ' If thy brother trespass against thee ;' for the rule is

not like when we trespass against God, as when (we trespass)

against men°." And Austin : " Go and be reconciled to thy

brother, (that is,) ask pardon of him whom thou hast offended,

whom thou hast harmed. This ought he to do, Mhich offer-

eth wrong. But he that suffereth wrong, Avhat must he do ?

That which we hear this day (read). If thy brother trespass

against thee, reprove him between thee and him alone. If

thou neglect, thou art worse than he : he doth Avrong, and by

doing it grievously woundeth himself; thou regardest not the

Avound of thy brother, thou seest him perish, and carest not

for if." Our Saviour then in this place speaketh of private

offences and grievances, which he only that is oppressed and

no man else may reprove and forgive : of public sins he

speaketh not ; the doers whereof must not be reproved in

secret, nor twice admonished, before they be censured by the

church. The incestuous Corinthian had neither private nor

double warning given him, before he Avas delivered to Satan

by Paul ; and Ave must not think the apostle Avould so soon

forget, or so flatly cross his Master's meaning, if Christ had

spoken this of open Avickedness, hateful to God, and heinous

in the eyes of men.

Some hold opinion, that these Avords, " against thee," do not
concern private injuries, but distinguish betAA^een secret and
manifest sins. Be the sin then never so heinous that is com-
mitted, no man must tell it to the church so long as the doer
seemeth willing to repent. Hoav this construction should stand

fi Chrysostomi in cap. xviii. Matt, ditio, in Deiim huininemque peccare."J

liomil. Ixi. [toin. vii. p. 659. edit. Par. P [August, de verbis Domini in

1656. A/aTi Si TovTCfi K(\fv(i e\f-y^ai Evanj^. sec. Matth. Serm. xvi. t. x.

Kol ovx (Tfpws ; Uti TovTov iiTLfiKeaTepov c'«l. 69. Ed. ISasil. Frobeiiii 154.^.

av ijvcyKe rhv ySiKT]fi(yov \rui/ AfAuTr?)- " Pete, iiiquit, veniain al> liumiiie

fj.(vov] rhv iinipfafffj.fi'ov. ov yap 6/u.oiws quern lij-sisti. . . . Hoc ergo debet facere

Tiy Ttap' (Tfpov TTfpl Tov ii^piuOfvros qui fecit iiijtiriain. Qui autein pa.ssus

t\(yX^f^f>'os (pfpft, Kal trap' aurov tov est, quid deliet ? quod audivinius hodic.

vPpKTfMfvov, [Kal] fiiXicna '6rav ix6yos Si pecraverit in te frater tuus, corrijie

j5 StfKtyxo^" avTSu.] etun inter te et ipsuin solum. Si ne-

" Ainbrosii Comment, lib. viii. in glexeris pejor es. Ille iujuriam fecit, et

Luc. cap. xvii. [tom. v. p. 129. e<lit. injuriani faciendogravi si-ipsnui vuliiere

Basileae, 1555. " Pulthreautem posuit : percussit: tu vubius fratris tui contem-

' Si peccaverit in te:' non enim wqua con- nis : tu enim vides perire et negligis."j

BILSON. F

6. 8, 9-

66 THE PERPETUAL GOVEU^IMEKT CHAP. IV.

with the circumstances and consequence of the text, I yet
perceive not. For put the case in idolatry, blasphemy, heresy,
perjury, murder, adultery, and such like grievous crimes,
must the parties keep counsel that know any such offenders,
so as they will say they repent the fact ? Is that the tenor of
Deut. xiii. God's law, or duty of a Christian man ? I trow not. " If thy
brother, the son of thy mother, or thine own son, daughter,
or wife that is in thy bosom, or friend which is as thine own
soul, entice thee secretly, saying. Let us go and serve other
gods ; thou shalt not consent unto him, nor hear him ; thine eye
shall not pity him, nor shew mercy, nor keep him secret; thine
hand shall be first upon him to put him to death, and then
the hands of all the people." And so for all enormous sins
against God and our neighbour, a concealer is a consenter and
partaker of the wickedness committed. It is no piety, it is no
charity, to be secret to malefactors and keep their counsel,
when they dishonour God or damnify their brethren, although
repentance follow. That may save the soul, if it be unfeign-
ed, but that may not stay the just execution of God's or man's
laws'!. Again, what power have we to remit the wrongs that
are offered to others ? Our own injuries, if withal they be not
public crimes against the laws of God, and the land where
we live, we may forgive : other men's harms we may neither
suffer nor smother. Since then Christ speaketh of such
trespasses as each man must remit unto his brother upon re-
pentance ; it is evident he speaketh not of sins against God
and our neighbours, hid from the multitude, and known to a
few ; but of such injuries as he that feeleth best knoweth, and
may release, because they touch him alone, and no man else"".
When we desire of God to be forgiven our debts, as we for-
give our debtors, mean we the sins against others that we be
privy to, or the sins against ourselves th'at we be parties unto ?
Is it silence that God requireth of us in this prayer, or pati-
ence ? secresy, or mercy ? In secret sins we are but witnesses,
in which case it is a sin to be silent ; in private wrongs we be

q Thus in the Latin : " vinciila lax- mutiiam cum fratril)ns fovere qui plane

entiir, repagula perfringantiir." non sunt insanabiles et desperati, ut ex

r The whole construction of this sen- sequenti paraT)i>la liquet ; magiiam hie

tence is thus altered in the Latin ; locus affinitateni hahet cum ilia Domi-

" Prsterea cum Christus hie doceat nicae precationis parte," &c.
Christianam tienientiam et charitatem

CHAP. IV.

OF chuist's church. f)7

sufferers, under which burden it is a virtue to be patient.
Lastly, this exposition ovcrthroweth itself. For if thy brother
" trespass against thee" in that sort, which they interpret, that
is, if his sin be " known only to thee," and do not repent,
how canst thou tell it the church ? without proof the church
must not believe nor regard thy speech, and proof thou hast
none. One and the same person cannot be both accusant and
deponent ; and at the mouth of one witness, though his testi-
mony were received, yet may no man be condemned. So
that if the sin be secret to thee, how can it be told and justi-
fied to the church ? If it may be proved to the church, how
is it secret to thee alone ? Our Saviour then had no such
meaning that each man should conceal and forgive the sins
that are done against God and his neighbour, so long as they
be not notorious and public, but known only to some private
persons ; he rather enjoineth all men to rcmete the same mea-
sure unto others that God meteth unto them, and to forgive
smaller injuries offered against them, as they are forgiven
greater committed against God*. For that is thanks worthy
with God, not to be liberal in remitting other men's wrongs,
nor to keep counsel with malefactors, but to pardon our bro-
ther that offendeth us, as we are pardoned when we offend
our heavenly Father. This is it that Christ prescribeth in
this place, that the scriptures so often iterate, and all the
fathers with one consent subscribe unto.

But " charity covereth the multitude of sins," even as envy i Pet. iv. 8.
doth blaze them abroad. Charity covereth all the sins that
are committed against ourselves, by forgiving them, and re-
fraineth the objecting and insulting at other men's sins after
punishment or repentance, and hidcth all the infirmities and
oversights of our brethi-en, which our duty to God and our
neighbour may endure ; but it neither bctrayeth the truth
with silence, nor dispenseth with other men's harms, nor
generally cloaketh, favoureth, or dissembleth any sin, be it
never so secret, whereby the name of God is blasphemed, or
the state of our neighbour endangered.

s Altered thus in liatin : "et qiioniam deuarionim nomen in illins Rratiam dis-
dci'cin niillia talentiiin qii?e solvendo non solvere frati'i iie gravenuir."
suiniis, ab illo deleri petimus : centum

F 2

68 THE PERPETUAL GOVERNMENT CHAP. IV.

Matt, xviii. " If he hear not (two admonitions), tell it the church : if
' ' ' he hear not the church, let him be to thee as an ethnick and

publican." What is meant by the church, whether the
church of Christ*, or the churches and assemblies of the Jews,
that God ordained in that commonwealth to govern his people
and determine their quarrels, this breedeth some question
amongst divines ; howbeit, the reasons are many and weighty
that move me to think the church of Christ is not comprised
in these words. First, this was a direction to the Jews, serv-
ing them for their present state and time ; and then had Christ
no church in Jewry to which they might complain, for he
John xviii. " ever preached in their synagogues and temple," whither all
^°' that Avould resorted, " and in secret said he nothing," much

less did he gather and assemble churches apart from the rest
of the Jews, to receive and consider the complaints of their
brethren. Next, the matters of which they must complain
were such as the church of Christ might not challenge to hear
and determine. Private wrongs and offences betwixt man and
man must be directed by laws and reformed by judgments,
and consequently belong to the magistrate ; the church of
I Christ hath no warrant to make laws or give judgment in
I civil and private trespasses. The Lord himself, when he was
desired to make peace and end a strife about parting an in-
liTike xii. heritance, answered, " Man, who made me a judge or divider
^'^' over you?" What he refused as no part of his calling, the

pastors and elders of his church must not challenge as annex-
Luke vi. 40. ed to their vocation. " The scholar is not above his master ;"
Johnxx.2i." as his Father sent him, so sent he them," but not with a
further or larger commission. Thirdly, that church is here
spoken of which abhorred ethnicks as unclean persons, and
shunned all society with pubHcans ; but neither Christ nor his
church did ever so ; wherefore the church of Christ is not ex-
pressed by these words, " Let him be to thee as an ethnick
and publican," for they never refused nor declined to con-
verse with either.
Lukeiii.i2. " To the baptism of John came the publicans," and were
received of him, and not Avilled by him to leave their calling,
but to walk uprightly in it. Our Saviour accepted them to

t Added in the Latin : " nondum collectam et constitutam."

CHAP. IV. OF Christ's church. 69

his company, and did not only eat with them, but was counted
a " friend to publicans." Matthew the apostle was chosen Matt. xi.
** sitting at the receipt of custom," Zaccheus a chief publican \f .
was " the child of Abraham," and the publican that prayed in I>tike xix.
the temple " was justified" before the Pharisee. Yea, the L„ke xviii.
Lord saith of them, " Publicans shall go into the kingdom of'4.
heaven before (the scribes and elders that despised them.)" 3,.
The publicans then were members of Christ's church and in-
heritors of his kingdom ; and therefore by flying and forsaking
the fellowship of publicans, the church of Christ could not be
described.

The Jews, you Avill say, to whom Christ spake, made that
account of them, and as they were cast out of the Jews'
synagogues, so doth Christ will disobedient and impenitent
sinners to be used in his church, that is, to be separated and
excluded from the number of the faithful". AVhat account
soever the perfidious and presumptuous Pharisees made of
them, Christ and his disciples, which were also Jews, had as
great regard of them as of the rest ; yea, so far was he from
alloAving it in the Jews and proposing it to his church, that by
his life and doctrine, as I have shewed, he openly disliked
and dissuaded the contempt which the priests and people had
of the publicans.

As for ethnicks and gentiles, though they were strangers to
the commonwealth of Israel, when as yet they knew no God;
yet never were they persons excommunicate, and since the
appearing of our Saviour in flesh, through his mercy vouch-
safed to be partakers of his promises, and the true mem-
bers of his catholic church. So that this can be no rule for
Christ's church to measure persons excommunicate by gentiles
and publicans, since amongst the Jews publicans believed
and entered the kingdom of God, and after the rejection of
that nation, the church of Christ consisted chiefly, if not
wholly, of gentiles and ethnicks. This then cannot be the
true intent and purpose of our Saviour in that place, to
authorize his church upon private quarrels between man and
man to excommimicate, if her verdict be not obeyed. Where

" Added in the Latin : " Certe a liaiiuir nt ex ilia" [Lnc xviii.] "Christi
templo et precilms pul)Iicuni non arce- ]>aral>ola manifeste colligere liceat."

70 THE PERPETUAL GOVERNMENT CHAP. IV.

there is a Christian magistrate, the church may not claim or
presume to decide such matters by public audience and sen-
tence, without encroaching on the prince's sword and sceptre,
Isa. i. 17. whose right and charge it is "to relieve the oppressed, to
^s. xxxii. judge the fatherless and defend the widow, and to execute
judgment and justice," as well in private wrongs and injuries
as in public crimes and enormities.
iCor. vi. I. But Paul reproveth some of Corinth, for "going to law
under the unjust (magistrates), and not rather under the
saints (though private persons)." Paul did not debar the
magistrates that were infidels of their jurisdiction, nor create
new judges for civil offences in the church; it was beyond his
calling and commission to do either of them : but perceiving
that Christians pursued each other for private quarrels before
unbelievers, to the shame of the church and slander of the
gospel ; he saith, they were better suffer wrong and loss in
earthly things, than expose the doctrine of Christ to be
derided of his and their enemies. And to appease their
brabbles and end their strifes if they were so contentious, he
Avilleth them to choose, if not the wisest, yet the worst and
least esteemed in the church to arbitrate their causes, rather
than to lay themselves and their whole profession open to the
mocks and taunts of heathen and profane judges. To pre-
serve peace and love in the church, the godly might then and
may now mediate between brethren, as friends and well-
willers to both parties, and likewise debate and conclude
their cases, as arbiters chosen by consent of either side ; but
they may not interpose themselves as judges authorized by
Christ to excommunicate all that will not hear them in
private griefs and civil sn.its, that were to take the sword,
which is not given them, and to thr^ist themselves by this
pretence into prince's places, which neither Christ prescribed,
nor Paul imagined, nor the church assumed.

And yet was here given unto Paul a just occasion to repeat
and renew that order, if Christ had ordained any such in his
church. For the Christians trespassed one another, and
Paul by no means permitted them to pursue their brethren
at the tribunals of infidels. What saith he then ? doth he
will them to tell the church ; and if the wrong-doer hear not

CHAP. IV. OF CHR1St''s CHURCH. 71

the church, to account him as an ethnick and publican ? If
Christ provided this as a redress for private wrongs and
offences in his church, shall we think the apostle durst alter
his Master's order, and abrogate the course that Christ laid
down to pacify contentions in his chm-ch ? No doubt he would
rather have recalled them to it, than averted them from it.
What* doeth he now 1 " If ye have judgments," saith he, " for i Cor. vj. 4.
things touching this life," (tell the pastor and presbytery ?
No, but) " set up (or, choose out) the worst in the church,"
and make them judges of your causes and quarrels. Then
certainly our Saviour never meant the faithful should for
private trespasses complain to the pastor and elders of every
parish, and they should have power sufficient to hear and de-
termine all such matters as were so offered unto them, and to
excommunicate those that Avould not stand to their sentence
and judgment.

"W^hat then is the meaning of our Saviour's words ? What-
ever it be, this it cannot be, to authorize the church to inter-
meddle with matters pertaining to the magistrate, and to
exclude them all from the society and communion of the
sacraments and saints, that obey not her resolution in civil
and private trespasses. Yet lest I should return a text with-
out any interpretation, though the sense seem hard to hit, by
reason the state of the Jewish church is not so well known in
our days as when our Saviour spake the words, I will not
refuse to set down what I think ; if any bring better, I am
ready to learn.

A^'^e must first conceive that in the time of our Saviour and
a little before his biith, the Romans had taken the sceptre
and sovereignty from the Jews, as Jacob prophesied should Gen. xlix.
come to pass in the days of the Messias ; leaving them in
private suits between man and man, and in smaller cases of
correction, that kind of regiment and form of laws which God
by !Moses ordained ; and excepting from their laws and tri-
bunals all strangers that were amongst them or had any thing
to do with them, (whom the Jews called ethnicks, and abhor-
red as profane persons,) and likewise publicans, that is, such
of the Jews as did any service to the Romans in collecting
and answering the tributes, taxes, and tolls due to the Roman

72 THE PEllPETUAL GOVERNMENT CHAP. IV.

empire, whom the Jews pursued with greater dislike and
despite than they did strangers, for keeping company with
the heathen, and serving their turns against their own nation.
Both these sorts of men, as well publicans as strangers, for
the detestation and hatred the Jews had of them, were ex-
empted from the laws and judgments of the Jews, and if any
man had aught against them, he must convent them before
the Roman president, and not in any court of the Jews, nor
before any magistrate of the Jewish profession. The like
liberty was left to any Jew that would appeal to the Roman
governor, or impeach and molest his brother in any of the
Roman consistories. For though the Jews in many things
were left to their country laws, yet were the Roman courts
amongst them so privileged, that who would might have
recourse thither, and there recover his right, or redress the
wrong oflfered him.

In this confusion of the Jews' estate, lately begun and every
day increasing, our Lord and Master living, directeth the
people what way they shall take, neither to break the law of
God which Moses gave them, nor to impugn the Roman
empire which then governed them. In their private quarrels
and actions therefore he proposeth three degrees of proceed-
ing : first, the rule of charity ; next, the order of Moses'
policy ; lastly, the help of the Roman sovereignty. " If thy
brother trespass thee, tell him privately" of the wrong offered
thee ; " if he regard not thy voice, take one or two with
thee," that may be men indifferent betwixt you. This the
rule of charity requireth, in secret and friendly manner ; yea,
by the mediation of well-willers and neighbours, to compose
all private quarrels as much as in us lieth. If this take not
place, " tell it unto the church," that is, unto the assembly
and governors that are in thy city. For every city by God's law
Deut. xvi, was to have her " judges and magistrates," there " to judge the
^ people with righteous judgment." And their manner was to

sit in the gates of their cities, whither the whole multitude
did assemble unto them ; not only to hear and see what they '
did, but in weighty matters to join with them and give their
consents. Our Saviour then meaneth, that if charitable and
brotherly admonitions be neglected, they should seek their

CHAP. IV. OF Christ's church. 73

remedy from the judges and elders of their cities, as by God's
law the Jews were directed and permitted to do.

" Tell it unto the church" then, is as much as, Tell it (not
unto the church of Christ, whicli as yet was not severed from
the Jews nor assembled together, and therefore had then
neither places nor persons specified or authorized for that
purpose, but) unto that council of magistrates, which God by
Moses commanded to have the hearing and ending of those
causes. For Christ by this precept doth not establish new
judges, nor erect new consistories, but referreth the people to
God's ordinance, expressed in the law of Moses, and already
received and used in that commonwealth : thereby meaning,
that if the doers of wrong to their brethren wovJd not be
reformed by private and friendly admonition and intercession,
the parties grieved might with good conscience ask the aid
and assistance of those magistrates, whom God had appointed
over them to compel and force the trespassers to surcease
their injurious dealings.

If it seem strange to any man that the word ecclesia should
be taken here, not for the church of Christ, as we commonly
use it, but for the assembly of any place or city, where the
rulers and commons, be they Christians or infidels, are
gathered together to constdt or determine as well of civil
causes as of religion ; besides that the Septuagint do often
use the word ex/cAr^o-ia for any kind of meeting, as, ifiia-Tja-a
kKKk-qaiav tG>v itovr]pivo\x^v(av, "1 have hated the assembly of Ps. xxvi. 5.
the wicked ;" and again, " I was almost overwhelmed with all Prov. v. 14.
evil" h> /xeVw iKKkrjcrCai koX (Tvvaycoyrjs, " in the midst of the
church and spiagogue :" St. Luke in Acts xix. useth the word Acts xix.
in that sort thrice in one chapter. Beza, a man of great^^' •'9- +'•
learning, and one whom none can mistrust as not addicted
enough unto discipline, Avriting on this place, saith'', "We
must note, they are foully deceived, which would conclude
out of this place, that the hearing of all matters must be
referred to the assembly of the whole multitude. The name

X Themlor. Bezm Annotat. in Evan- rebus referenflum esse ad totiiis multi-
gel, secundum Matthwum cap. xviii. tudinis ccplum. Aiuiit eiiini rcc/cxiiB
[Ed. Cantal". 1642. Not. in v. i 7. p. 62. nomen misquani aliter accipi : quod vel
" Sed notandum est turpiter errare qui ex hoc ipso loco falsum esse convincitur.
ex hoc loco confici volunt, de singulis Nam certe tanquam de Judais h«c dici

THE PERPETUAL GOVERNMENT

CHAP. IV.

of the church say they is never otherwise used; which even
out of this place is proved to be false. For surely it ap-
peareth, that this is spoken as it were of the Jews, by that
which is added, <■ Let him be to thee as an ethnick and pub-
lican.' Now, that judgments amongst the Jews were exercised
by the elders, and that their manner was not ever to assemble
the whole multitude, all the writers of those matters do
witness. And truly unless Christ had fitted all this speech
unto the use that was in his time, who could have understood
him what he said ? It is lastly to be observed, that in this
one place of all the New Testament the name of the church is
spoken of the Jews."

The words which follow, " If he hear not the church, let
him be to thee as an ethnick and publican," must import
either the punishing his obstinacy which obeyed not the
judgment of the rulers and magistrates that were of the Jews,
or a further pursuing him before others that had more power
to repress such insolency. If they express any punishment
for his wilfulness, that must proceed either publicly from the
judges, or privately from the plaintiff. The punishment of
Deut. xvii. him that disobeyed the magistrate, by God's law was death ;
that Christ would not alter. For he came not to change the
civil government, or qualify the judicial punishments of
Moses' law, but to lead them the way to the celestial and
eternal kingdom of God. The chief rulers and governors of
the Jews, being his capital adversaries, and not acknow-
ledging his authority, would never respect his counsel nor
commandment. The words themselves have reference to a
particular person, '^ Let him be to thee as an ethnick and
publican." Christ therefore in these words decreed no public
punishment.

As for private revenge, he was far fi-om liking it, and

Matt. vii. further from teaching it. False prophets we must beware,
15'

apparet saltern ex eo quod addit, 'Sit
tibi sicut ethnicus et puWicanus.' Sed
judicia de his rebus penes seiiiores
fuisse apud Jiidaos, nee semper cogi
consuevisse totiim populi coetum, omnes
illanim rerum scriptores testantur; et
certe nisi Christiis ad suonim temporum
consuetudinem totum hunc sermonem

accommodasset, quis eiim loquentem in-

tellexisset ? Postremo obser-

vandum est, ecclesicB nonien hoc uno
loco totius Novi Testamenti de Judaeis
dici : [quorum ahoqiii generales cretus
Solent synagogse peciiliari nomine vo-
cari."]

CHAP. IV. OF Christ's church. 75

and with notorious wicked persons Ave must not keep com-
pany; but private injiuies we must rather suffer with patience,
than resist Avith violence, or requite with disdain. " Kesist Matt. v. 39.
not evil," saith Christ to all his disciples ; " but whosoever
shall smite thee on the right check, turn to him the other
also ; and if any will sue thee at the law to take away thy
coat, let him have thy cloak also." Then may we not reject
and detest our brother that doth us wrong, as the Jews did
an ethnick and publican. The mind that must quietly bear
wrong once, twice, and oftener if need be, must not abhor and
shun the person of his brother that wrongeth him as profane.
It resteth then, that our Saviour in these Avords did permit
the party oppressed to seek further remedy, Avhen neither
charity nor equity could prevail with the oppressor ; and that
was to do as they did to strangers and publicans, Avhich Avas
to couA'cnt him before the Roman magistrate, Av^ho had poAver
to force him that did Avrong to abide the judgment that should
be given >. And so I suppose the Avords may be taken,
" Let him be to thee as an ethnick and 2)ublican," that is,
pursue him in those courts where thou Avouldst a pagan and
publican that should do thee Avrong.

If any man like not to understand those Avords of a further
pursuit before the magistrate, he may refer them to a private
forsaking of all company Avith the AA'rong-docr until he reform
himself. " Let him be to thee as an ethnick and publican;"
that is, shun such Avilful oppressors as much as thou dost
pagans and publicans, but Avithout bitterness of mind, or
breach of patience. And so St. Augustine sometimes ex-
poundeth them : " ' If he hear not the church, let him be to
thee as an ethnick and publican ;' that is '■, account him no
longer in the number of thy brethren, and yet neglect not his
salvation. So the Lord Avarneth, Avhen he by and by addcth,

y Thus in the Latin : " vinculis, ex- cipientem, nt etiam hoc adderet con-

iliis, et ca])itis suj)phc)o posset rogere." tinno, '.Aine:i dico vobis, Qiiivcunqiie

z August, de Verliis Domini sernio ligaveritis super terrani, ligata eruiit et

xvi. [toni. 10. p. 70. J?asile<e ij^^^. in crrlo.' Cd'pisti lial)ere fratrem

'' 'Si nee ipsos audierit, sit til)i sicut tuiini tanquam puldicanuin, ligas ilhini

ethtiicus et ])ul)licanus.' Noli ilhnn de- in terra Cum autem cor-

jiutare jam in numero fVatruni tuoruni, rexeris, et concordaveris cum f'ratre tuo,

iiec ideo tamen sahis ejus negligenda solvisti ilium in terra. Cum solveris in

est Hoc ergo audimus Domi- terra, solutus erit et in ca'lo."J

num ita monentem, et tanta iiira prre-

76 THE PERPETUAL GOVEKNMENT CHAP. IV.

' Verily I say unto you, Whatsoever you bind on earth shall
be bound in heaven.' Thou beginnest to account thy brother
as a publican, thou dost bind him on earth. When thou dost
correct and make agreement with thy brother, thou hast
loosed him on earth ; and when thou loosest him on earth, he
shall be loosed in heaven." Which of these twain be pre-
ferred I force not, so the first be not impugned as disagreeing
from the text.

Some think our Saviour would not prescribe how the Jews
should proceed in their private suits and quarrels ; that care
belonging rather to counsellors at the law, than to preachers
of the word. Others see no use nor end of the words which
Matt, xviii. immediately follow, " Verily I say unto you. Whatsoever you
bind or loose in earth, shall be bound and loosed in heaven,"
unless it be to teach men to take heed how they incur the
danger of excommunication, by disobeying the church ; and
then the words next before, " Let him be to thee as an ethnick
and publican," must needs authorize the church to excommu-
nicate such as persist in their wickedness. To the first I say,
our Saviour might well direct them in any thing that con-
cerned their duty to God or their neighbours, and this touch-
ed both. To the next I answer, the words which follow con-
firm not so much the latter as the former part of the sentence
precedent. For as there is no doubt but God will confirm the
judgment of the whole church justly given, so the Lord in
this place affirmeth, that the consent of any two meeting and
agreeing in his name (which is according to his will) shall be
Matt, xviii. ratified in heaven. " Verily I say unto you, that if two of
'9- you shall agree in earth upon any thing, whatsoever they

shall desire, it shall be performed imto them of my Father
which is in heaven." And therefore not ^only the judgment
of the church, but the reprehension and admonition of our
meanest brother oftended and injured by us must be regarded
and reverenced, forsomuch as the Lord on high heareth the
desires, and granteth the prayers of any two joining to-
gether for the glory of his name and good of each other ; and
in their own debts and trespasses, private persons have more
right to bind and loose their oppressors before God, than
either the pastors or presbyteirs.

CHAP. IV.

OF Christ's church. 77

This then I take to be the meaning of the words next
ensuing ; that though such as wrongfully oppress their bre-
thren make light account of all warnings privately given them
by the parties offended, and nothing regard the judgment of
the magistrate, if by any pretence or appeal they conceive
hope to bolster out the matter or Aveary the plaintiff in a
higher court : yet our Lord and Master assureth them, that
howsoever they can maintain and countenance the wrongs
which they offer by corrupt means before men, they shall not
so escape the hands of God. The just grief of any brother
injured by them, and privately warning them, shall hold
them guilty before God, much more shall the upright sen-
tence of a magistrate be ratified and revenged from heaven.

It may be some will urge these words of our Saviour, " If
he hear not the church, let him be to thee as an ethnick and
publican," for the lawful use and force of excommunication,
and the rather, because the ancient writers lean very much
that way, from whose authority they think it not good to
depart. I will not dispossess them of their desire, so as they
take the full intent and purpose of the catholic fathers, and
not distrain here and there a word to serve a turn against the
author's meaning ; for 1 rest secure, that no ancient father
ever made the government of Christ's church answerable to
the Jews' synedi-ion, nor mixed lay elders with pastors in
exercising the power of the keys, given to the apostles and
their successors. Chrysostom : " Whatsoever you shall bind
in earth shall be bound in heaven, and whatsoever you shall
loose in earth shall be loosed in heaven. Earthly princes
have power to bind, but only the body. This band of the
priests which I speak of toucheth the soul itself, and reacheth
even unto heaven ; insomuch that whatsoever the priests
below shall do, God doth ratify the same above ; and the
Lord confirmeth the judgments of his servants^." Ambrose :
" The church yieldeth her obedience in both, as well to

a (.'hrysostom. de iSacerdotio, lib. iii. dAAa ffw/j.a.Tuii' fxovop' ovros 8e 6 Stafibs

["Otra av 5r)<rriT( iirl rfis y/js ((rrai 5«5€- avrijs atrTtTai rfjs xpvxrjs, Koi Sia^alvft

fifva Kol iv Tif ovpavcfi. koI otra av \v- tous ovpavovs' koX awep av tpyaaaivrat

(rr]Tf «V1 rrjs yjjj tuTai \e\vfxfva fv -rif Kara) ol Ifpfh raina 6 Qths avw Kvpol,

ovpav^. txovai fxiv yap Kal ol Kparovv- Kal ttji/ rwv SovKwv yvwfxTjv b Sea-irdrris

Tts eVl t'js yrjs rov Sftrfwii i^ovaiav, ^tfiaioi.]

78 THE PERPETUAL GOVERNMENT CHAP. IV.

loose as to bind sin ; for the Lord would there should be the
like right to loose and to bind, who permitted both with like
condition. Then he that hath no right to loose, hath no
rio-ht to bind : how can the one be lawful, and not the other ?
It is certain, the church may do both : this right is permitted
only to priests. Justly therefore doth the church, which hath
true priests, challenge it^." And so Hierome : " Because he
said, ' If he hear not the church, let him be to thee as an
ethnick and publican ;' and this might be the privy answer or
secret thought of the contemner : If thou despise me, I
despise thee ; if thou condemn me, thou shalt be condemned
likewise by me : (Christ) giveth power to (his) apostles that
they should know man's judgment to be ratified by God's,
and whatsoever is bound in earth, to be also bound in
heaven <=." And Hilary: "(Christ,) to strike the greatest
terror, setteth down the uumovable judgment of the apo-
stolic severity : that whom they bound in earth, that is, left
snarled in the knots of sin, and whom they loosed, that is,
upon asking pardon received unto salvation, those according
to the condition of the apostles' sentence should likewise be
bound or loosed in heaven d."

I conclude then, there can be no proportion nor imitation
neither of the higher nor of the meaner synedrion amongst
the Jews expected or admitted in the church of Christ : and
as for the Avords of Christ in Matthew xviii. whereon some
new writers build the foundation of their lay-presbytery, they

b Ambros. de Poenitentia, lib. i. cita cogitatio : Si me despicis, et ego te

cap. 2. [p. 153. Basileae, 1555. " Ec- despicio : si tu me condemnas, et mea

clesia in utroque servat obedientiam, sententia condemnaberis : potestatem

ut peccatnm et alliget et relaxet tribuit apostolis ut sciant qui a talibiis

Dominus enim par jus et solvendi esse condemnantur humanam sententiain di-

voluit et ligandi, qui iitrumque pari vina senteutia roborari, et quodcum-

conditioiie permisit. Ergo qui solveudi que ligatum kierit in terra ligari pariter

jus nou habet, nee ligandi habet in ccelo."]

Quomodo igitur potest alterum licere, d Hilar, in Matth. can. xviii. [Ed.

alterum non licere ? certum est Paris. 1652. p. 581. "Ad terrorem

ecclesiffi utrumque licere Jus autem metus maximi. . . . innnobile se-

enim hoc solis pennissum sacerdotibus veritatis apostoliciB judicium prajmisit :

est. Recte igitur hoc ecclesia vindicat, ut quos in terris ligaverint, id est, ])ec-

qufB veros sacerdotes habet."] catorum nodis iunexos reliquerint; et

c Hieron. in IMatth. cap. xviii. quos solveriut, confessione videlicet ve-

[" Quia dixerat, ' Si autem ecdesiam iiiw, reccperiut in salutem : hi aposto-

non aiulierit, sit tibi sicut ethnicus et lica; conditione sentential in coelis quoque

ptiblicanusr et poterat contemtoris fra- absoluti sint aut ligati."J
tris haec occulta esse responsio, vel ta-

CHAP. V.

OF CHUIST S CHURCH.

be free and far from any such construction or conclusion ; and
the cathoHc fathers expounding that place, be further from
the mention or motion of any such regiment. ^

CHAP. V.

The apostolical preeminence and authority before and after Christ's

ascension.

ALBEIT the Son of God assembled no churches whiles he
lived on earth, nor settled the Jews' syncdrion to remain
amongst the faithful, for aught that we find by the sacred
scriptures ; yet lest the house of God should be unfinished,
and his harvest ungathered, in his own person whiles he
walked here, he called and authorized from and above the
rest, certain workmen and stewards to take the chief charge,
care, and oversight, after his departure, of God's building and
husbandry; for which cause he made, when as yet he was
conversant with men, a plain distinction betwixt his disciples;
choosing twelve of them to be his apostles, and " appointing Lxikevi. 13.
other seventy to go before him into every city and place ^•'*
whither he should come," and to preach the kingdom of
God ; giving those ^ twelve larger commission, perfecter in-
struction, higher authority, and greater gifts of his Holy
Spirit than the rest of his disciples, Avhich he made labourers
also in his harvest, and messengers of his kingdom,

The twelve, not the seventy, were the continual and do-
mestical hearers of all his sermons and beholders of all his
wonders, as chosen to witness his doctrine, doings, and suff'er-

e [" giving those," &c. Thus ain-
pHfied L. " Illos diKxlecim ampHore
delegatione, niajori authoritate, poti-
oribus Spiritus sancti doiiis (■unmhi-
tos, mandatis omiiilms j)erfectissiine
instnixit : hos vero septuaginta, Hcet
in eadem niesse operarios, et ejusdeni
Evangelii niuK'ios, nee tanta potes-
tate, lu'c taiilis donis t'xcellert' voluit.'
Nam illi,n()ii isti, (pia*.! [>erpetiii qiiidaiii
coniites I't ddinustici seclatort's oiiiiies
illius sermont's audiebant, omnium ope-

nim spectatores aderant assidui, utpote
delecti qui ipsiiis doctrin* miraoilonim,
afflictionimi, mortis, et resurrectionis
imiverso miindo certissinii et locuple-
tissimi testes essent futuri. 1111, non
alii ad meiisam assidebant, in qua pos-
tremam illani et i-d'lestem (•(piiiuu insti-
tuit ; et soli saeras illas preces quas
tuiicfudit; rousolationes illas duli'issi-
inas i|uas ttiiu' adhilxiit, augustissima
ilia promissa, q\.ix tunc facit, aiu'ibus
aiTepei-e."j

THE PERPETUAL GOVERNMENT

CHAP. V.

Matt,
xxviii. 1 6
19.

ings to the world; the twelve, and no more, were present
when he did institute his last supper, and they alone heard and
had those heavenly prayers and promises which then he made.
To the eleven apart from the rest was given in mount OUvet
the commission " to teach all nations ;" and look how God
sent his Son, so sent he them as apostles, that is, ambas-
sadors from his side, not only to preach the truth and plant
the church throughout the world, but in his name to com-
mand those that believed in all cases of faith and good
manners : to set an order amongst them in all things needful
for the government, continuance, peace, and unity of the
church ; sharply to rebuke, and reject from the society of the
faithful such as resisted or disobeyed ; to commit the churches
to sound and sincere teachers and overseers ; to stop the
mouths of those that taught things they should not, for filthy
lucre's sake ; and to deliver them to Satan that persisted in
their impieties or blasphemies.

As for the gifts of God's Spirit, they were so great in his
apostles, that they both preaching and writing delivered
infalUble truth to the churches of God, and that " in all lan-
guages" of the world, and even the " shadows" and the
" napkins that had touched their bodies" did " heal the sick, and
cast out devils ;" and these miraculous workings of the Holy
Ghost not only themselves had in greater measure than any
others, but they gave them unto others " by laying their
hands on them." When Philip had converted and baptized
the people of Samaria in the name of the Lord Jesus, yet
none of them received the gifts of the Holy Ghost, until two
of the apostles " came down to them, prayed for them, and
laid hands on them," and then " was the Holy Ghost given
them through laying on of the apostles' hands." Philip,
though he preached and baptized the believers as well as the
apostles did, yet could he not bestow on them the gifts of the
Holy Ghost ; that Avas referred to the apostles, as to persons
of an higher calling in the church of Christ than Philip was ;
and yet was he one of the seven deacons, and also an evan-
Acts xxi. 8. gelist, as St. Luke witnesseth ; and well appeareth by his
dispensing the word and sacraments^". When Paul laid his

ee " and yet was he" to " sacraments" omitted L.

Acts ii. 4.
Acts V. 1 5
Acts xix.

Acts viii,
IS- ^7, I

CHAP. V. OF Christ's church. 81

hands on the twelve disciples at Ephesus, they straightway

" spake with (divers) tongues and prophesied." Acuxix. 6.

So that our Saviour, as well living on earth as ascending on
high, kept a difference betwixt his apostles and the rest of his
disciples, (that were preachers,) both in having them always
with him, the better to acquaint them with the mysteries of
the kingdom of heaven; and in leaving unto them at his
departure the converting and instructing of all nations ; and
in pouring on them after his ascension a greater abundance of
his Holy Spirit than on the rest, for the better execution of
the charge committed unto them.
1 For the plainer proof whereof, we may remember, that
when our Lord and Master elected twelve apostles to be with
him, and other seventy disciples to go before him at the first
gathering of his church, he did imitate the choice which God
I made in the wilderness of " twelve chief princes," and " se- Num. i. 5-
venty elders," to guide and govern the people of Israel; by '^" *'• '^•
. their tAvo several numbers distinguishuig their two several
degrees f; and when Judas by transgression fell from his apo-
stleship, another was taken out of the seventy to supply his
room, which needed not, if the seventy had had before equal
place and calling with the apostles. Jerome saith, " He that is
promoted, is promoted from the less to the greater?." Now that
Judas's successor was taken out of the seventy, and not out of
the laity, appeareth by this, that every apostle was to have his
calling from Christ ^ as the seventy had, and not from men ;
and on Matthias the apostles imposed no hands, which argued
that he was called before by Chi'ist himself amongst the
seventy. And so saith Jerome : " Matthias being one of the
seventy, was chosen into the order of the eleven, in the place
of Judas the traitor'." And Epiphanius : "Christ sent
seventy-two to preach, of whose number was Matthias, which

• Added L. : " ex qua diversitate tarn 1' Thus L. : " ipsius Christ! voce afx4-

numeri quam gradus, apparet non ean- crus vocari."

deni omnibus nee in populo Dei, nee in i Hieronyra. Catal. Scriptor. Eccl.

ecclesia Christi gubernatoribus fuisse [t. i. 265. " JMatthias cum unus esset e

dignitatem." numero septuaginta, allectns est in ordi-

S Hieronymus Evagrio. [t. ii. p. 329. nem undecim apostolonini in locum

" Qui provehitur, de minori ad majus Jndae Iscariotae, qui I'uit proditor."]
pi-ovehitur."]

BILSON. G

82 THE PERPETUAL GOVERNMENT CHAP. V,

in Judas's place was numbered amongst the apostles^." Euse-
bius also confirmeth the same report : that " Matthias, which
was chosen to be an apostle in the place of Judas the traitor,
had (before that) the calling of one of the seventy ^"

Paul, numbering the diversities of gifts and administrations
I Cor. xii. in the church, saith, " God hath ordained in the church, first,
^^' apostles ; next, prophets ; thirdly, teachers ;" then " those that

do miracles ;" after that, " the gifts of healing, helping, go-
verning, «&c. ; reckoning the apostles first, not in order only,
but in excellency also, as appeareth by his similitude of man's
1 Cor. xii. body, whose parts are some " comelier," some '' feebler ;" and
' ^^" ^'" his comparison of spiritual gifts, whereof some be more ex-
cellent, and some of less regard and account in the church of
Christ. And so Chrysostom well observeth : " Because some
did mightily swell with the gift of tongues, he placeth that
last of all ; for first and second are not used here for tale's
sake, but he noteth what is higher in degree, and what is
lower. Wherefore he set the apostles before, as those that
were endued with all sorts of gifts. He saith not, God hath
placed some to be apostles, some to be prophets ; but he saith,
in the first place, in the second, in the third '^." And Am-
brose : " The chief in the church he placeth the apostles,
which are Christ's ambassadors"." Hierome, writing of the
twelve fountains and seventy palm trees that the Israelites
found in Elim, saith, " There is no doubt but the twelve
apostles are hereby meant, from whose fountains the streams
running along do water the dryness of the whole world.
Near to these springs grew seventy palm trees, whom we
understand to be the teachers of the second order, Luke the

^ Epiphanii adversus Haereses, in 1636. 'EireiSaj/ /jieya i<pp6vovv eirJ reus

line lib. i. [Ed. Paris. i6'22. p. 50. •yXdrrai.s , icr^arov avrh TiOrjcn. . rh yap

' ATticrreiKe Se Ka\ &\\ovs i^So/xriKoyTa Trpwrov ivTuvOa Kat Sevrepov ovx awAws

Bvo KTipxrmiv, e| Siv ■fiaav oi tTrra, ol etprjKiV, aWa TrpordTruv rb irpoTL/xSre-

eirl tSiv x^P'^^ rerayixei/oi irph pov, koX rh KaraSfeffTepov SetKUvs. Sih

TOVTccu 5e MaTdias, 6 avrl 'Iou5a (rvfj.\\/rj- Koi tovs aTro<TT6\ovs wpovBriKey, ol iravra

(ptffdels /H6T0 Twv dTTocTToAajv.] iy iavroTs flx'^'' ''"^ X'^P'^'M"''"'*- 'f ^ "u/c

1 Euseb. lib. i. cap. 12. et lib. ii. elirev, ovs ixkv eOeTo 6 @ehs eu rp ckkAtj-

cap. I . [Mardlav 5e rhv avrl 'lovSa tov ffla aTrocrT6\ovs airAcis t) iTpo(pi]'ras, aXKa

irpo56rov roTs aTToardKois iynaraAe- irpwTov koI hevTepov koX rpirov T(0j)(rj.]

7€VTa T7\s avrTjs tcDj/ e^So/x-fiKOVTa 1 Ambros. i ad Cor. cap. xii. [t. iv.

K\7\(Tews ri^iwtrOai Karex^i \6yos.^ p. 279. " Caput itaque in ecclesia apo-

m Chrysost. in I Cor. [cap. xii.] stolos posuit, qui legati Christi sunt."J
Horn- 32. [t. xi. p. 342. Ed. Paris.

CHAP, V. OF CHIUSt''s CHURCH. 83

evangelist witnessing, tliat there were twelve apostles, and
seventy disciples of a lower degree, whom the Lord sent two
and two before him"." And Augustine: "As when the
sun riseth, it first shineth on the hills, and thence the light
descendcth to the lowest places of the earth ; so when Christ
Jesus our Lord came, he first spread his beams on the height
of the apostles, he first lightened the mountains, and so his
light went down to the valleys of the earth p." "The palm
trees," saith Theophilact, (alluding as Hierome doth to the
twelve fountains and seventy palm trees in Elim,) " are
these" (seventy disciples) " which are to be nourished and
taught by the apostles ; for though Christ also chose those"
(seventy), " yet were they inferior to the twelve, and after-
ward their scholars and followers'!," AVhich we may the
rather believe, because Eusebius and Clemens long before
testified, that " Christ delivered the (full) knowledge of him-
self to the apostles, and the apostles afterward to the seventy
disciples'"."

And that the apostles had a superior vocation above pro-
phets, evangelists, pastors, teachers, and whomsoever in the
church of God, and even the government and oversight of
them, will soon appear, if we consider what Paul the apostle
writeth of himself, and unto them, directing, appointing, and
limiting as well prophets as evangelists (and therefore much
more pastors and teachers) what to do, and how to be con-
versant iu the chiuxh of God ; what to refrain in themselves.

o Hieron. Epist. ad Fabiolam de Christus, prius radiavit in altitiidinem

xlii. mansionibiis Israelitarum in de- apostolonim. Prius illustravit niontes,

serto. Mans. 6. [toni. ii. p. 590. ed. et sic desceiidit lux ejus ad convelleni

Par. 1699. " Nee dubium quin de duo- terraruni."J

decim apostolis semio sit, de quorum 'i Tlieojihylact. in Lucani cap. x.

fontibus derivata? aquse, totius mundi [♦oiVi/cts 5e ojy atrh twv awoaTuKoiv

siccitatem rigant. Juxta has aquas iKTpe<p6)j.tvoi koX SiSa<rK6nei'oi. el yap

septuaginta creverunt palrnse, quos et «at 6 Xptarbs avTovs t^fXf^aro, a\A' ovv

ipsos secundi ordinis intelligimus prse- inroSfea-Tfpoi ^aav rcZv SwSfKa. koI fiadrj-

ceptores, Luca evangelista testante duo- ral avruu, varepov Se aK6\ovdoi 7f7<5-

decini fuisse. Apostolus et septuaginta vaaif.}

discipulos minoris gradus, quos et binos r Euseb. lil). ii. cap. i. ['laK<t>0cf rip

ante se Dominus pra-nuttebat."] StKai<f) Koi 'loDavvri Koi r[fTp<fi fMtTo. ttjv

P August, in Psal. xxxv. [t. viii. avaffraaiv TrapfStuKf rrji/ yyciaiy d Kv-

p. 268. " Et quomodo quando oritur pios. ovroi tuis Konro7i oiroffTi^Aois ira-

sol, prius luce niontes illuscrat, et inde ptSuKaf ol Si \oiwot a.Tr6ffro\oi t<>7j

lux ad Luniillinia terrarum descendit : i0Son7]KoyTu.}
sic quando veoit Dominus noster Jesus

G 2

84 THE PEUPETUAL GOVERNMENT CHAP. V.

and what to repress in others ; in Avhich cases we must not
dare say or think the apostle presumed above his calling, or
had a several commission from the rest of the apostles to do
that he did ; but in his doings and writings, we may perceive
the height and strength of apostolic authority, so guided and
tempered with the spirit of wisdom and humility, that it
grieved or displeased none in the church, but such as did
either swell with pride, diverted to fables, or troubled the
church with their contentions.

From an apostolic spirit and power proceeded these
speeches that follow, and many such that may every where be

2 Thess. iii. observed in his epistles : " We charge you, brethren, in the

' ** name of our Lord Jesus Christ, that you withdraw yourselves

from every brother which walketh unorderly, and not after

the rule" (or, direction) " which he received of us." " We

are persuaded of you in the Lord, that you do and will do

I Cor. xi. those things which we charge you." " Brethren, I commend
you that you remember all mine, and hold fast the ordinances
as I delivered them to you." " Other things when I come

I Cor. xvi. 1. 1 -will set in order." " Concerning the gathering for saints,
as I have ordained in the churches of Galatia, so do you."
And redressing abuses both in pastors and prophets, he saith :

1 Cor. xiv. " If any speak with tongues, (let it be) by two or three at
ll~lt\ ^'^' most, and let one interpret : if there be none to interpret, let

him keep silence in the church. The prophets, let them
speak, two or three, and the rest judge. Your women, let
them keep silence in the churches, and if they will learn any
thing, let them ask their husbands at home. If any seem to
be a prophet, or to have the Spirit, let him agnize the things
that I write to be the commandments of the Lord."

2 Cor. xii. And hearing of the " strife, envy, co;itentions, backbitings,

whisperings, swellings, discords," and sundiy other enormi-
ties that were at Corinth, not in the people alone, but even in
2 Cor. xi. 4. such as came to preach the gospel amongst them, and un-
dermined the apostle's credit and authority with them, he
2 Cor. X. saith : "The weapons of our warfare are not carnal, but mighty
"*' through God to cast down forts, and all height that lifteth

itself against the knowledge of God ; and having in readiness
Avherewith to revenge all disobedience, Avhen your obedience

CHAP. V, OF Christ's church. 85

is fulfilled. If I should boast somewhat more of our authority,
which the Lord hath given me for your edification, and not
subversion, I should not be ashamed." " I write now being 2 Cor. xiii.
absent to them which heretofore have sinned, and to alP' ^"
others, that if I come again, I will not spare, forsomuch as
you seek experience of Christ that speaketh in me. I write
these things being absent, lest when I am present I should
use sharpness, according to the power which the Lord hath
given me to edification, and not to destruction."

Directing Timothy how to guide the church of Ephesus, he
giveth him this instruction and this commission: " As I prayed i Tim. i. 3,
thee to stay at Ephesus when I went to Macedonia, that thou"*'
mightest command certain not to preach any (strange or) other
doctrine, and that they intend not to fables;" so " this charge I
commit to thee, son Timotheus." "Ilymeneus and Alexander 1 Ti;:T.;.:o.
I have delivered unto Satan, that they may be taught not to
blaspheme." And expressing at large in the third chapter, hoAV
the bishops and deacons ought to be qualified before they be
admitted, he addeth: " These things I Avrite to thee, that if 1 1 Tim. iii.
tarry long, thou mayest know hoAV to behave thyself in the '^'
house of God." "Refuse the younger widows; I will that" Tim. v.
they marry and govern (their) household. Let not a widow
be chosen under the age of sixty." " Receive no accusation i Tim. v.
against an elder, but under two or three witnesses ; those ^' " '
that sin rebuke openly, that the rest may fear. Lay hands
hastily on no man, neither be partaker of other men's sins."
And having delivered divers and sundry points of wholesome
doctrine, godly life, and seemly government, too long to be
here inserted, he authorizeth and requircth Timothy to see
them performed in this sort : " These things command and i Tim. W.
teach; let no man despise thy youth." "I require thee , tj^'^ ji.
before God and the Lord Jesus Clmst and his elect angels,
that thou observe these things without prejudice or par-
tiality." And in the very close of his epistle : " I charge i Tim. vi.
thee before God and Jesus Christ, that thou keep these pre- '^' '■*"
cepts without spot or reproof."

In like manner to Titus, another of his helpers and coadjutors
in the gospel: " For this cause I left thee in Crete, to supply Tit. i. 5. 10.
those things that want (or, rectify those things which remain), '^' '■*'

THE PERPETUAL GOVERNMENT

CHAP. V.

and to ordain elders in every city, as I appointed thee. There
are many vain talkers and deceivers of minds, whose mouths
must be stopped, that subvert whole houses for filthy lucre's
sake. Kebuke (the Cretians) sharply, that they may be sound
in faith, and not take heed to Jewish fables and command-
Tit. ii. 15. ments of men." "These things speak and exhort, and re-
Tit, iii. 10. prove with all authority. Let no man despise thee." " Re-
ject him that is an heretic, after the first and second admo-
nition." By these and the like precepts, shewing himself
every where to speak as Christ's ambassador^, and in matters
of faith, good behaviour, and needful discipline, to be the
apostle and teacher of the Gentiles ; for in all these things,
not only the people that were believers, but even the godly
pastors, prophets, and evangelists perceiving his sincerity,
and reverencing his authority, obeyed the apostle's voice, as
"having the Spirit of Christ" given him for the perfect
directing and guiding* of the church amongst the Gentiles.

Much more might be said to this effect, but by this it is
evident that the apostles' function and calling was superior to
all other degrees and offices of the church of Christ, were they
deacons, doctors, and pastors, prophets or evangelists, or of
the seventy disciples ; and this their superiority was given
them by Christ himself, whiles he lived on earth, and con-
firmed unto them by the mighty gifts and power of his holy
Spirit after his ascending into the heavens, and acknowledged
and honoured by all the faithful ; so long as the apostles
lived, none spurning at it or contradicting it, but such as drew
I disciples after them to reign over their brethren, or seduced
I the simple to serve their own bellies.

St. John noteth Diotrephes for not acknowledging his apo-
stleship in this wise : " I wrote to the church ; but Dio-
trephes, that loveth to be chiefest among them, receiveth us
not : wherefore, when I come, I will declare his works which
he doeth, prating against us with lewd words "." Far other-

1 Cor. vii.
40.

B Added L. : " amplissima dignitate iav e\6w, vTro/j.vrifnc abrov ra. ep-ya &

praedito." Troie?, \6yois irov-qpols (p\vap5>v rj/xas'

t Thus L. : " plantaret, rigaret, do- kui /j.^ apKov/xevos iirl tovtois, ovt€ aiirhs

ceret et insti'ueret quam perf'ectissime." iTriS^xerai rohs a.Se\(povs, Kal rovs 0ov-

u Ep. Joan. iii. 9, 10. "Eyparpa T17 Koij.4uovs Kw\vei, koL in rrjs iKK\r]<T((i.s

(KKXricria.' aW' o (piKoirpccTevcov avrSiv fK^dWei.
AioTpe<pijs ovK iTriB€x,fTttififxas. BiarovTO,

CHAP. V. OF Christ's church. 87

wise were the godly pastors and teachers minded in the
church of Christ, yielding with all submission unto the apo-
stles, as unto the express messengers of God's will, and dis-
posers of his mysteries, and putting a great difference betwixt
the apostolic function and theirs, as Ignatius confesscth in his
epistle to the Romans: "I prescribe (or, enjoin) nothing
unto you as Peter and Paul did, they were the apostles of
Jesus Clirist, but I the least*." And again, " I com-
mand not as an apostle, but keep myself within my mea-
sure y." Whereof we need no further nor surer proof
than this ; that the whole church then, and ever since, did,
and doth hold all the precepts, rules, orders, and admo-
nitions of the apostles contained in their epistles for authen-
tical oracles of the Holy Ghost, and parts of the canonical
scriptiu-e ; and they no doubt had the same authority speak-
ing which they had writing, and consequently no pastor or
teacher might then more resist or refuse the apostles' doctrine,
decrees, or doings, than we may now their letters, sermons, or
epistles ^.

This prerogative, to be best acquainted with the will and
meaning of our Saviour, and to have their mouths and pens
directed and guided by the Holy Ghost into all truth, as well
of doctrine as discipline, was so proper to the apostles, that
no evangelist nor prophet in the New Testament came near it;
and therefore the stories written by Mark and Luke were not
admitted to be canonical in respect of the writers, but for that
they were taken from the apostles' mouths, and by the apostles
perused and confirmed as true and sincere. So saith Luke ofLukei.2,3.
his own Gospel : " As they delivered unto us, which from the
beginning were eyewitnesses and ministers of the word ; as
soon as I searched out perfectly from the first all things, it
seemed good to me in order to write them." And those his
writings, St. Paul saith, were ratified and received in all

X Ignatii Epist. ad Romaiios. [Ed. aXK' ifnavThv (Xirpu, \^iva fii] eV KavxvcO'

Lorid. 1680. p. 58. Oiix ^s UfTpos Kal an6\iijfuit.']

TlavKos StaTd(T(Tonai vfuv iKf'ivoi a.n6- z Added L. : "ex quo in omiies et

aTo\oi'lr](TovXptcTTov,iyw5(^\a.xi(TTos.] supra onnies eonim authoritas aper-

y Ejusdem ad Trallianos Epist. [p. tissime coucluditur."
158. Ovx ws air6(TTo\os ^la/Taadofxai,

88 THE PERPETUAL GOVERNMENT CHAP. V.

churches : '' I have sent the brother, whose praise is in the
gospel throughout all the churches ;" which could not have so
generally been accepted with good liking, but that the apo-
stles, who then governed and directed the churches, had first
viewed and approved the same ; else neither would the faith-
ful have so esteemed it, nor St. Paul so commended it. The
Gospel of Mark had the like approbation from Peter, as Je-
rome^ and others do testify. " Mark, the disciple and inter-
preter of Peter, according as he had heard Peter make rela-
tion, wrote a short Gospel, being thereto desired by the bre-
thren at Rome. The which Gospel when Peter heard, he
allowed it, and by his authority published it, to be read of
the church, as Clemens in his first book Hypotypwsewy
writeth^,"

Can any man doubt, reading the words of St. Paul which
I have cited, but the apostles had in the church of Christ
right to require and command, power to rebuke and revenge,
authority to dispose and ordain in all such cases as touched
the soundness of faith, sincereness of life, or seemliness of
order anxongst the faithful ; and that in so doing they did not
usurp upon their brethren, nor tyrannize over them, but were
guided by God's Spirit, and obeyed as Christ's messengers
and legates in every place where the truth was admitted?
Neither did Paul resolve and conclude in such cases by num-
ber of voices, or assent of the presbytery ; but, as himself
speaketh'''' : " So I teach in all churches :" " If an angel from
heaven teach otherwise, hold him accursed :" " Some are
pufied up, as if I would not come to you : but I will come to
you shortly, by God's leave, and know, not the words, but the
power of those that swell thus :" " If any man obey not our
sayings, note him by a letter, and keep no company with
him."

Under the apostles were a number of their disciples whom

a Hieron. in Marc. PraBfatio. [t. ix. irapaSo0el(n]s auTo7s KaraAeixpoi SiSaffKa-

can. 87. " Marcus evangelista Dei, \ias. . . yvSi'Ta Sh rhv airSo-ToKov. . . .

Petri discipulus Leviticus genere, et KvpSiffai re ttji^ ypa<pr^v els ivrev^iv rats

sacerdos in Italia hoc scripsit evange- iKK\rialats. KA'i^/utjs iv Ukt^i twv vttotv-

lium."j TTwceaif iraparedenai t^v Icrropiav.

b Euseb. lib. ii. cap. 15. MdpKov.... bb Thus L. : " fulminantem audi,

aK6Kov6ov uvra TleTpov \nraprj(Tai iis i.v amus."
Kal Sia ypa(l)TJs i>i(6ixvy]fj.a rrjs Sia \6yov

CHAP. V. OF Christ's church. 89

{ the apostles carried with them as companions of their journeys,
and helpers of their labours ; and whom, when they had per-
fectly trained, and thoroughly tried, they left any where behind
them at their departure, or sent any whither in their absence
to finish things imperfect, to redress things amiss, to with-
stand or prevent false prophets and seducers, to svu'vey the
state of the churches, and to keep them in that course which
was first delivered by the apostles. These men, for their
better instruction, served with the apostles, as children with
their fathers. So Paul saith of Timothy : " Ye know the Philip, ii.
proof of him, that as a son with his father he hath served with ^^'
me in the gospel." Touching these, the churches " had com- Col. iv. lo.
mandment if they came to receive them ;" that is, to believe
them and trust them as men sincerely minded and sent from
the apostles : yea " to admit them wdth all gladness, and Pi'ilip. H.
highly to esteem of them."

From their mouths (as perfectly understanding the apostles'
doctrine, doings, and meaning, by reason of their continual
society with them,) were other pastors of the church to be
directed and instructed. " Persist thou," saith Paul to Timo- 1 Tim. iii.
thy, " in those things which thou hast learned and are com- "*'
mitted to thee, knowing of whom thou hast learned them."
And " what things thou hast heard of me in the presence of 2 Tim. ii. 2.
many witnesses, the same deliver to faithful men, that they
may be able to teach others." And again, " I have sent unto i Cor. iv.
you Timotheus, which is my beloved son, and faithful in the ' ^*
Lord, who shall put you in remembrance of my ways, as I
teach every where in every church." These were charged
by Paul " to require and command" the pastors and preachers i Tim. i. 3.
to refrain from false doctrine, and " to stop their mouths" or Tit. i. 1 1.
" reject" them that did otherwise, " to ordain elders" accord- Tit. iii. 10.
ing to the necessity of the places, and " receive accusations , Tim! v.^
against them," and " sharply" and " openly to rebuke" them if '9. 2°-
they sinned, and that " with all authority." These things the Tit. ii. 15.
apostle earnestly requireth, and before Christ and his elect
angels, chargeth Timothie and Tite to do. It is then evident
they might so do ; for how vain and frivolous were all those
protestations made by St. Paul, if Timothie and Tite had only
voices amongst the rest, and nothing to do but as the rest ?

THE PERPETUAL GOVERNMENT

CHAP. VI.

How far was the apostle overseen to adjure them, and not
the whole presbytery, to keep his prescriptions inviolable, if
the elders might every hour countermand them and over-
rule them by number of voices ?

Since then they were willed and consequently warranted by
the apostles to " ordain, examine, rebuke," and "reject" pastors
and elders, as just occasion served, and equal over equal hath no
power nor preeminence ; it is certain that as well the apostles
authorizing, as their disciples authorized so to do, were superiors
in the church of Christ to pastors and elders, and likewise that
they might and did perform and execute the apostles' rules
and prescriptions, without expecting the consent of pastors
or presbyteries ; and the churches of Christ knew they
were bound to obey and be subject to them in those cases
guided by the apostles' mouths or letters, as well as if the
apostles had been present, and that to resist them was to resist
the order which the Holy Ghost had approved in governing
the church.

CHAP. VI.

What dominion and titles Christ interdicted his apostles.

T^HE power and prerogative of the apostles above
-*- evangelists, prophets, pastors, doctors, and all others in
the church, would the sooner be granted were it not that
certain places in holy scripture seem repugnant to it ; as where
Luke xxii. Christ forbade his apostles all dominion over their brethren ;
and the apostles in electing to offices, assembling in council
to determine of faith, imposing of hands, and putting the
wicked out of the church, seemed not to challenge all to
themselves, but to associate others with them, as if the right
thereof appertained so well to the church and presbytery as
to the apostles ; which particular actions cause many men to
think, that alone the apostles could not execute these things,
but jointly with others. • It shall therefore not be amiss to
consider the places.

24-26,

Matt. XX.

25-27.

Acts vi. 2, 3

Acts XV. 4.

22.

I Tim. iv.

14.

I Cor. V. 4

CHAP. VI. OF Christ's church. 91

In the contention amongst the disciples for superiority, we
must observe the occasion of their strife, and the affection of
the strivers. The occasion was ministered by James and
John, the sons of Zebedee, who by their mother importuned
Christ, that in his kingdom her sons might be the chiefest
men about him, and sit the one at his right hand, the Matt. xx.
other at his left. These two dreamed, as the rest of the Jews, ^''
and also the other apostles did, (whiles they were weak, until
they were endued with the poAver of the Holy Ghost from
heaven,) that the Messias should "restore the" (temporal) Acts i. 6.
" kingdom to Israel ;" and sit as an earthly prince in great
glory on the throne of David his father, and rule all nations
with a rod of iron, receiving of them subjection, service, and
tribute as other princes used ; and whatsoever the prophets
foretold of the Avonderful plenty, tranquillity, and excellency
of 'the kingdom of Christ, these two " not savouring" (as yet) fliatt. xvi.
" the things that were God's," nor " understanding any thing" {^"I'l^g ^viii
of the spiritual kingdom of Christ, applied to fit their earthly 34.
desires, and hoped for great promotions by serving their
INIaster, and looked to bear rule and to be chief men about
him, when he came to his glory. The other ten being de-
ceived Avith the same error, and carried with the like hope,
though not expressed in so ambitious manner, " disdained the Matt. xx.
two brethren," and the nearer their Master drew towards '*'
his death, the sharper grew the strife amongst them who
should be greatest and chiefest about him when he came to
his kingdom, which they supposed should be eai'thly.

This vain expectation and contention of his disciples the
Lord utterly suppresseth at his last supper, (for there the
strife revived,) by assuring them that his kingdom wvis noLukexxii,
worldly kingdom, and therefore they might not look to be ■+"^ •
great commanders and rulers over others ; for so his words
import : " Princes of the Gentiles bear rule (over them), and -Alatt. xx.
great states exercise authority on them ; with you it shall not ^'
be so ;" that is, You shall not have any such rule or dominion
as they have. He doth not say. You shall have no prerogative
nor preeminence above others, but. You shall have " no such,"
or, " It shall not be so with you" as it is with them. By this
all civil jurisdiction, and power of the sword to command.

THE PERPETUAL GOVERNMENT

CHAP. VI.

compel, and punish by loss of life, limb, or liberty, is secluded
from the minister's function, and reserved to the magistrate's ;
but Christ never meant by those words to bar all degrees and
diversities of gifts and administrations in his church ; he rather
expresseth the contrary even in the same place. " Ye are
they," saith he to his apostles, " which have continued with
me in my tentations ; and I" (for recompense) " appoint you a
kingdom, as my Father hath appointed to me, that you may
eat and drink at my table in my kingdom, and^ sit upon
thrones judging the twelve tribes of Israel."

And not depriving them of that honour which he had, or
would bestow on them to be chief in his kingdom, but in-
structing them how to use it without offending God, or griev-
Luke xxii. ing their brethren, he addeth : " He that is greatest amongst
you, let him be as the least ; and he that is chiefest, as he that
serveth." In which words the Lord noteth a manifest dis-
tinction amongst his, of some greater, some less ; some chiefer,
some lower ; and chargeth his apostles to use that greatness
and authority which they had in such sort, that thereby they
should serve even the meanest of their brethren to do them
good, and " become all things to all men that they might win
some." This he taught them that very time, not in words
only, but by deeds also ; for having washed their feet, and
wiped them dry, he saith unto them, " Understand you what
I have done to you ? you call me Master, and Lord : and you
say well ; for I am so. Then if I your Lord and Master have
washed your feet, you ought to wash one another's feet. I
have given you an example, that as I have done to you, you
should also do the like." They should be so far from striving
who should be greatest, that even the greatest and chiefest
should strive to prevent the lowest and meanest with honour
and service, after the example of their Master.

These texts then confirm two special doctrines unto us.
The first, that apostles and preachers may not challenge by
virtue of their ofiice, any compulsive dominion or violent ju-
risdiction over their brethren, but leave that to princes. The
next, the greater our calling is in Christ's church, the readier
we should be to make ourselves even with those of the lowest
degree, to gain them thereby ; but that Christ intended in

CHAP. VI. OK Christ's chukch. 93

those places to give all sorts of ministers and helpers in his
church equal power and authority with his apostles, I am not
persuaded, and that for these causes. AVhat Christ had al-
ready given, or after meant to give to his apostles, he would
never cross with any speech of his. The Son of God cannot
repent his fact, or alter his mind ; but the same kingdom that l^iike xxii.
w^as appointed to him he appointed to them, and "as his j„i,nxx.2i.
Father sent him, so sent he them" into all the world with a
larger warrant from his mouth, and greater power and wisdom
of his Holy Spirit, to teach all nations ■what he commanded
them, and to open all the counsel of God unto them, than
was given to other teachers and helpers in the church. He
therefore never recalled nor rebated any part of their apo-
stohc preeminence above others ; but only taught them to
use it to God's glory, and the edifying of his church.

Again, what Christ had prohibited, no apostle guided by
his Spirit would ever have used or challenged : but Paul in
his writings both challcngeth and useth an apostolical power
and preeminence above other pastors and teachers in the
church, as is^ aheady declared : it was therefore never in-
tended by our Saviour to make all others equal with his apo-
stles in the direction and regiment of his church. Lastly, if
those places did conclude any thing for an equality, that must
be referred to the apostles amongst themselves, to whom
Chi-ist gave equal power and honour c, as Cyprian noteth of
them : " The apostles were endued with like fellowship of
honour and power''." And Jerome^ : " All (the apostles) re-
ceived the keys of the kingdom of heaven, and the strength
of the church is equally grounded on them ^"

But Paul, speaking of himself, saith, "not that we have 2 Cor. i. 24.
dominion over your faith, but are helpers of your joy ;" and
Peter admonisheth all pastors " to feed the flock of God, not » Pet- ^- '•

c Added Ij. : " Non est ad caeteros ex- Petnim fiindatiir ecclesia licet id ipsiim

tendenduni, qui dignitate, et potestate in alio loco super oinnes apostolos fiat,

ab apostolis superantur." et cuncti claves regni coelorum aicipi-

d Cypriani de Unitate Ecclesia; Tract, ant ; et ex wqtio super eos ecclesiw forti-

[t. ii. p. 107. edit. Oxou. 1682. " Hoc tudo solidetur."J

erant utique et caeteri apostoli, quod fuit ( Added L. : " non igitur si apostoli

Petrus, pari consortio pnediti et honoris gradu et authoritate inter se fuenint

et potestatis."] a-qnales, idcirco pastores ac doctores

e Hieron. lib. i. adversus Jovini- pan cum illis jure censebuntur."]
anum. [t. i. p. 35. " At dicis, super

94 THE PERPETUAL GOVERNMENT CHAP. VI.

as if they were lords over (Christ's) inheritance, but as ex-
amples to the flock." He that is called to be a bishop, is
called not to the sovereignty, but to the service of the whole
church". Let the bishops understand they are priests, not
lords (or, masters)'^. The pattern for the apostles themselves
is this : Dominion is interdicted, a ministration is enjoined ^

These and such like speeches in the scriptures and fathers,
do neither prove all ministers to have equal power and ho-
nour with the apostles, nor impugn the regiment which the
pastors have over their flocks ; but as we learned before by the
words of our Saviour, they distinguish between pastoral and
princely j-egiment, and direct both apostles and pastors how
they shall govern. The thing so much prohibited by Chi-ist
and his apostles, whose words the ancient fathers do follow,
is, that preachers and pastors should Kvpiev^iv, behave or think
themselves to be lords and masters over their brethren. What
word is opposed to Kvpios in the scriptures, and wherein con-
sisteth the relation betwixt them, if we call to mind, we shall
not be deceived in the right sense of these words. Christ
saith, "The servant is not above his lord (or, master) J :"
and, "No servant can serve two masters JJ." The power of
lords and masters over their servants, is likewise expressed
.uke xii. by our Saviour. " The servant that knoweth his master's will,
'^' and doeth not according to his will, shall be beaten with many

>ukevii. 8. stripes." And again, "I say to my servant, Do this, and
:ph. vi. 5. he doeth it." " Ye servants," saith Paul, " obey the masters
lorn. vi. 16. of yo^i' flesh in all things ;" for " know ye not that his ser-
vants you are, whom you obey ?" Whereby, as by infinite other
places, it is evident, that opposite to lord and master, are
neither children nor brethren, but servants ; and he is a ser-
vant that is under the yoke, and bound to obey his master's
will ; even as he is a lord or master that may command his
servant to execute his will, or thereto compel him with stripes :

S Origen. in Esaiam, horn. vi. [fol. ' Bernard, de Consideratione, lib. ii.

105. edit. Parrhis, 1512. " Qui vocatur [cap. vi. p. 669. edit. Lut. Par. 1632!

ad episcopatnm, non ad principatum " Forma apostolica ha;c est : Dominatio

vocatur, sed ad servitutem totius ec- interdicitur : indicitur ministratio."]

clesiae."] j jviatt. x. 24. Ouk €<TTt SoOAos ti^ip rhv

n Hieron. ad Nepotianum de Vita Kvpiov ahrov.

Clericorum. [t. i. ep. 2. p. 1 1. " Epi- jj 3Iatt. vi. 24. Luke xvi. 13. OuSelj

scopi sacerdotes se esse noverint, non Uvarai Ual Kvpiois SovKevfw.
dominos. "j

CHAP. VI. OF Christ's chuiich. 95

for that is the right of a lord and master, to command and
punish his servant that disobcyeth.

What marvel then, if Christ forbade his apostles to be lords
and masters over their brethren, that is, to command them
and compel them as their vassals, since the believers are no
servants, but brethren, and the pastors no lords over God's
inheritance, but fathers unto the faithful ? Whereby the
honour due unto the leaders of Christ's flock is not dimi-
nished, but augmented ; and the people not licensed the
sooner to contemn them, but thereby required the rather to
regard them : for to whom is more honour due, to master or
father ? and who loveth most, a servant or a son ? " A son doth
love, a servant doth fear '' ;" which God expresseth by his pro-
phet, when he saith, " If I be a father, where is mine honour ? Jial. i. 6.
if I be a master, where is my fear ?" Wherefore, to increase the
love of his sheep towards their shepherds, Christ would not
have his apostles to be feared as masters, but to be honoured
as fathers : and consequently pastors not to force, but to feed ;
not to chase, but to lead the flock committed to their charge ;
neither roughly to entreat them as servants, but gently to
persuade them as coheirs of the same kingdom. If at any
time they require and command, they do it in God's name, as
messengers sent to declare his will ; who only and rightly
may command in such cases ; and as fellow-servants set over
their Master's household, to divide them meat in due season,
and to put the rest in mind of their Master's pleasure. For
which cause their office is rather a service than a sovereignty
in the church of Christ, as Origen noteth ; and as Jerome
saith, " If any man desire the office of a bishop, he desireth
a good work ; (if he desire) the work, not the dignity ; the
pains, not the ease ; the labour whereby he should wax low
with humility, not swell with arrogancy'." " The oflEice of a
bishop," saith Austen, " is a name of labour, not of honour ;
to let him understand, that he is no bishop which loveth the

k Hieron. ad Nepotianiim de Vit. quis episcopatiim desiderat, boinim opus

Cler. ft. i. ep. 2. p. 1-4. " Amare fill- desiderat: opus, non dit,niitatfin ; labo-

orum, tiniere servonim est."] rem, non delitias ; opus per quod humi-

1 Hieron. ad Oceanum de Vit. Cler. litate decrescat, non intiunescat fasti-

[t. iv. p. 317. edit. Basil. 1537. "Si gio."j

96 THE PERPETUAL GOVERNMENT CHAP. Vl.

preferring of himself, not the profiting of others'"." So
Bernard t " It is a watch sounding unto thee in the name of
a bishop ; not an impery, but a ministry"."

If any man think I debase the office of a bishop more than

needs, in that I say he must rather serve than rule in the

Mark X. 45, church of Christ, let him remember the Sou of God, though

John xiii. he were heir and lord of all, " came to serve and not to be

'^' served;" to whose "example" all his disciples must conform

a Pet. ii. II. themselves, by his express commandment; and the elect

Heb. i. 14. angels, " though greater in power" and excellency than Ave,

yet are they all " ministering spirits" for our sakes, that shall

Deut. xvii. be heirs of salvation ; yea kings and princes are not approved

of God, if their " hearts be lifted up above their brethi-en,"

but rather in all societies of the righteous and faithful, as

Austen observeth, " They that rule, serve those whom they seem

to rule. For they rule not with a desire to master them, but

with a purpose to advise them ; neither with pride to be chief

over them, but with merciful care to provide for them"." It

2 Cor.iv.5. is no shame then for a Christian bishop to say with the apostle,

*' We preach not ourselves, but Jesus Christ (to be) the Lord ;

and ourselves (to be) your servants for Jesus' sake." " We

are not bishops for ourselves," saith Augustine, " but for

their sakes to whom we minister the word and sacraments of

the Lord P." " If therefore any man desire the office of a

bishop," saith Chrysostom, " not for pride to be chief and

bear rule, but for care to govern and charitable desire to do

good, I mislike it not ; he desireth a good work "J."

m August, de Civitate Dei, lib. xix. dominandi cupiditate imperant, sed offi-

cap. 19. [t. V. 1176. edit. Basil. 1542. cioconsulendi ;nec principandisuperbia,

" Exponere voluit" (apostolus sc.) "quid sed providendi raisericordia."]

sit episcopatus, quia nomen est opens P Augfust. contra Cresconium, lib. ii.

non honoris. ... ut iutelligat non se esse cap. 11. [t. vii. col. 226. edit. Basil,

episcopum, qui praeesse dilexerit, non 1542. " J^eque enim episcopi propter

prodesse."] nos sumus, sed propter eos quibus

n Bernard, de Consideratione, lib. ii. verbum et sacramentum dominicum

[p. 669. " Blanditur cathedra ? Specula ministramus."]

est. Inde denique superintendis sonans q Chrysost. in i Tim. hom. x. [t. xii.

tibi episcopi nomine nou dominium sed 463. E^ ris eiri(rK0W7Js opeyerai, ovk

officium." J ey/caAcJ, (pT](rl' irpoffTacrias yap ipyov

o August, de Civitate Dei, lib. xix. icnii/. Elf tls Tavry]v ex«' ''"'V iT-iOvfj-iav,

cap. 14. [t. V. p. 1170. edit. Basil. 1542. Siare /x^ rris apxvs Kai rijs avOfurlas

" [Sed in domo justi viventis ex tide, et i<pUaQai (xovov, aAAa rr]s Trpoaraa-las,

adhuc ab ilia ccelesti civitate peregri- ovk iyKaXai. kuKov yap epyov firiOv/xe?,

nantis, etiam] qui imperant serviunt eis <f>r;(r/j/.]
quibus videntur imperare. Neque enim

CHAP. VI.

OF Christ's church. 97

Our Saviour, you -will say, forbiddeth his disciples, not only
the power, but the very name of lord, in saying, " They that Luke xxii.
bear rule, are called gracious lords, but you shall not be so." ^'
I hear the translator, but I find no such text. EvepyeVTjj,
which word St. Luke useth, is a benefactor, or a bountiful
man ; it soundeth nothing near neither grace, nor lord. The
simple may so be deceived, the learned cannot so be deluded ; but
they must find it is a glose besides the text. If so small a title
be denied them, it is clear, you think, that higher styles (as
gracious lords) cannot be allowed them. That is an illation
out of the words, no translation of the words. Besides, it is
more clear that the name of master is forbidden them ; Christ
saith in precise words, Nolite vocari rabbi : " Be not called 3ratt. xxiii.
master ;" and yet I ween the meanest presbyter will look
sourly, if he be not vouchsafed that name. If we were dis-
posed to quarrel, as some are, we could say, no man may be
called father ; for Christ saith, " Call no man father on earth ; l^Iatt. xxiii.
there is but one, even your Father which is in heaven :" no
creature, man nor angel, may be called lord ; Nobis unus est i Cor. viii.
Dominus Jesus Christus : " To us there is but one Lord Jesus
Christ." The truth is, if we attend either the right or force
of the Creator, or the worthier part of the creature, which is
the soul, no man on earth can justly be called master, father,
or lord ; for none doth effectually fashion, teach, and govern
man, specially the soul of man, save only God who worketh
all in all : but if we respect the proportion and resemblance
derived from God, and approved by God in his word, then
those that beget, or govern our bodies as God's instruments
and substitutes on earth, may be called masters, lords, and
fathers ; yea, for submission or reverence, strangers unknown,
and known superiors, either spiritual or temporal, may be
called by those names ; which as well the custom of the scrip-
tures as the consent of all nations will confirm unto us.

The French have no higher word for lord than seigneur,
which they attribute to Christ and God himself, as Le Seig-
neur Jesus, "the Lord Jesus:" Le Seigneur Dieu, "the
Lord God ;" and yet they call every one by that name, which
is of any credit or reputation with them. With us every

BILSON. H

98 tHE PERPETUAL GOVERNMENT CttAP. VI,

mean man is lord of his own, and tenants have no name for
the owner of the land or house which they inhabit, but their
lord ; yea every poor woman that hath either maid or appren-
tice, is called dame; and yet dame is as much as domina,
and used to ladies of greatest account, as dame Isabel, and
madam. In Latin, dominus soundeth more than master, and
yet the boys in the grammar school do know how common
the style of dominus is, and usually given to every man that
hath any taste of learning, show of calling, or stay of living.
KiJptos is the chiefest word the Grecians have for lord, either
I Pet. iii. 6. on earth or in heaven ; and yet St. Peter willeth every Chris-
tian woman, after Sarah's example, to call her husband, what-
soever he be, Kvptov. Mary Magdalene, supposing she had
spoken to the keeper of the garden where Christ was buried,
John XX. said, " KvpL€, (which is, lord,) if thou hast taken him hence,
tell me where thou hast laid him." The Greeks that were
desirous to see Christ, came to Philip the apostle and said,
John xii. " Kvpce, (lord,) we would see Jesus." The Hebrew word
adoni, (my lord,) which otherwise the Jews did attribute to
kings and princes, and even to God himself, was for honour
and reverence yielded to any superior or stranger. When
Loth prayed the two strangers (whom he then did not think
Gen.xix. 2. to be angels) to lodge Avith him that night, he said, " See, my
lords, I pray you, tarn into your servant's house." Rebecca,
when Abraham's servant, not known to her, prayed he might
Gen. xxiv. drink a little water of her pitcher, answered, " Drink, my
'^- lord."

The places of John, as also that of Peter, you suppose may
be better translated sir, which is more familiar with us than
lord. The word in Greek is KvpLos, the selfsame that the
scriptures every where give to God himself, when they call
him Lord y and Sarah's words, alleged "by Peter, cannot be
Gen. xviii. translated sir. For thus they stand in Moses, " After I am
'^* old, and my lord also, shall I lust ?" where to say, *' and my

sir also," were somewhat strange to English ears. Besides,
the Hebrew word is adoni, the very same that servants and
subjects in the scriptures always give to their lords and
princes. Lastly, the selfsame translators retain the name of

CHAP. VI. OF Christ's church. 99

lord in Moses, howsoever afterward they changed it in Peter.
And touching the signification of sir, by which they interpret
the Greek word /cvpto?, though the honour thereof be some-
what decayed by reason it is now gro^Vn common, yet an-
ciently it was, and originally it is, as much as lord. Sir is the
only style we have at this pj-esent to distinguish a knight from
lower degrees ; yea the French to this day call their king sir,
and in former ages it was no disgrace with us to say sir king :
and no marvel. For if it come from the French syrc, which is
all one in sound with eyre, c being changed into s, then it is
a contraction of the Greek word for lord, as eyre for eyrie.
If we fetch it from seigneur by shortening it into sieur, as in
monsieur for monseigneur , " my lord," yet so is it equivalent
with tlie French word for lord. If, with the Germans and
Italians, we derive it from r\p(3i'i, as first her, then sere, heros
is he that for his valour and virtue cometh nearest to divine
perfection and honour. But with titles and terms the church
of Christ should not be troubled ; only this I say, that (if sir
be not as much as lord) in all tongues, save ours, the name of
lord is as common as sir with us, and given to far meaner
men than bishops, both of the clergy and laity ; and for the
Hebrew tongue the scriptures themselves do witness no less.

The prophets of God did both give and receive this title
of honour, without blemish to their calling. " Art not thou my i Kings
lord Elias?" said Obediah the governor of AchaVs house,^^'"' 7> i^,
when he fell on his face before the prophet ; and said further,
" I thy servant fear the Lord from my youth ; hath not my
lord heard, how I hid an hundred prophets in a cave," when
Jesabel would have slain them, " and fed them with bread
and water ?" The children of the prophets, both at Bethel
and Jericho, said to Eliseus, when Elias should be taken from
him, " Knowest thou not, that God will take thy lord from 2 Kings ii.
thine head this day ?" And when Elias was taken up by a ^'
whirlwind, the children of the prophets " met him, and fell to
the ground before him," and said, " Behold there are with thy 2 Kings ii.
servants fifty strong men ; let them, we pray thee, go and
seek thy lord." The inhabitants of Jericho misliking the
barrenness of the soil, said likewise to Eliseus, " The situation 2 Kings ii.
of the city is good, as thou, my lord, scest ; but the water is '^*

II 2

loo THE PERPETUAL GOVERNMENT CHAP. VI.

1 Kings iv. naught, and the ground barren." " O, my lord, delude not

thine handmaid," said the godly Shunnamite, when Eliseus first
told her she should have a son. And when the child was

2 Kings iv. dead, she fell at his feet and said, " Did I desire a son of my

lord ?" The children of the prophets, intending to make them

2 Kings vi. a larger place to dwell in, said to Eliseus, " Vouchsafe to go

^* with thy servants." And as one of them was felling a tree

by the river's side, the head of his ax fell into Jordan ; and

2 Kings vi. he cried to Eliseus, "Alas, my lord, it was borrowed."

^' Hazael, the great commander of Syria under Benhadad, when

Eliseus wept, foreseeing the evil that he should do to the

2 Kings children of Israel, said, " Why weepeth my lord ?" And when

Eliseus lay sick on his death bed, Joash the king of Israel

2 Kings said unto him, " O my father, my father, the chariot of Israel,

^'' ^'*' and horsemen (or, safeguard) of the same."

Why then doth our Saviour debar his apostles from all such

titles, by saying, " You shall not be so ?"] He doth not forbid

his apostles to admit that honour which God hath commanded

and allowed to their calling : the scriptures should so be con-

Ecclus. vii. trary to themselves : " Fear God," saith the wise man, " and

i^Tim V honour his priest." " They that govern well are worthy of

17- . double honour," saith Paul : and again, tovs tolovtovs ivTtfxovs

20.' '^ "' ^'x^'"^ • " have such in (great estimation, or) honour." Yea

Mark vi. 4. the Lord himself saith, " A prophet is not without honour

but in his own country." If honour by God's law must be

yielded unto prophets and pastors, honour by God's law may

be received by them ; but to admit titles of honour above and

against their calling, or to expect and affect that honour which

John V. 44. is (Jue unto them, this is it that Christ forbiddeth. " How

can you believe," saith he to the Pharisees, " when ye receive

honour one of another," he meaneth greedily or gladly, " and

Luke XX. seek not the honoiir which is of God alone." ''Beware of

the scribes," saith he to his disciples, " which desire to go in

long robes, and love salutations in the markets, and the chiefest

seats in the synagogues, and the highest rooms at feasts."

The desire and love of these things is ambition and vanity,

as Christ noteth in the Pharisees : the accepting them when

they are by others forced on us, or in respect of our place

appertain unto us, so as we neither seek after them, long for

ciiAP. VI. OF Christ's church. 101

them, or swell -sWth them, is not against the rule of Christian
modesty and humility.

Though pastors by God's law must be honoured with reve-
rence and maintenance, yet titles and appellations of honour,
you think, are not incident to their calling : "Whom we must
honour in heart and deed, why not in words ? Can the lips
neglect whom the heart regardeth ? Is not the mouth made to
express as well the reverence as "abundance of the heart ?"Lukevi. 45.
Would God the contempt of the truth did not so fast follow
the contempt of the persons, as we find by too much experi-
ence of our times. The clergy should, you say, be honoured
for their virtues : and what for their profession and function ?
Is learning, wisdom, and religion become so servile in a
Christian commonwealth, that they deserve not the name of
honour ? Paul commended the Galathians for receiving him
wdth such submission and reverence, as if he had been an
" angel of God." The Lord himself in the Revelation, speak- Gal. iv. 14.
ing of the bishops of the seven chuixhes in Asia, calleth them
" the stars and angels" of the seven churches. In the gospel Rev. i. 20.
he nameth his apostles, " the salt of the earth, and light of the Matt. v. 13.
world." The scripture, which cannot be broken, " calleth John x. 35.
them gods, to whom the word of God came." " How beauti- Rom. x. 15.
ful are the feet of them," saith Paul, "which bring glad
tidings of peace ?" '•' Our eyes, if it were possible, are not too Gal. iv. 15.
dear for them." We " owe them" not only honour, but Phiiem. 19.
** even ourselves." And to speak uprightly, if every man on
earth be measured by the degree of his master, and dignity of
his service, I see no cause why " Christ's ambassadors," and 2 Cor. v. 20.
the "stewards and rulers of God's household," should beiCor. iv. i.
contemptible in the eyes of their fellow-servants, that should , .^"' ^'"^ '
" obey" them, and " be subject" to them, as unto their spirit- liel'. xiii.
ual leaders, teachers, and fathers.

Is this assertion strange or new in the church of Christ?
" Be subject," saith Jerome, " to thy bishop, and reverence
him as the father of thy soul^" " For good cause ought we,"
saith Chrysostom, " not only to stand in more awe of priests
than of kings and princes, but also to give them more honour

r Hieron. ad Nepotianum de \''ita jectus poiitifici tuo, et quasi parentem
Clericonim. [t. i. i>. i^. " Esto sub- animse suspice."]

102 THE PERPETUAL GOVEKNMENT CHAP. VI.

than our natural parents s." "The king," saith Austin,
" beareth the image of God, even as the bishop doth of
Christ. As long then as he holdeth that office he is to be
honoured, if not for himself, yet for (his) order*." And
Ambrose, " The honour and height of a bishop's (function)
can be matched by no comparison ; (the sheep) that are com-
mitted to priests (or, pastors) are truly said to be under their
leaders ; (the gospel determining that) the scholar is not
above his master ^\" And again; all this to shew, "that no
(condition) in this world can be found more excellent than a
priest's, no (calling) higher than a bishop ^." *' If you com-
pare it to the brightness of kings, or diadems of princes, that
is more inferior to it," saith Ambrose, " than lead unto gold^ ;"
yea, " they have that power given them," saith Chrysostom,
" which God would not give to angels, nor archangels ^"
" Jesus Christ," saith Cyprian, " our King, Judge, and God,
even unto the day of his death yielded honour unto the
priests and bishops (of the Jews), though they retained
neither the fear of God, nor knowledge of Christ ; teaching
(us) lawfully and fully to honour true priests by his behaviour
unto false priests^."

These fathers in your judgment do not mean, that external
and civil honour should be yielded to the persons of teachers

s Chrysost. de Sacerdotio, lib. iii. gnoscere, ut ostenderemus nihil esse in

[c. 6. t. iv. p. 30. Oil yb.p iv t^ KoX&^etv hoc sseculo excellentius sacerdotibus,

(ji.6vov, oKKa Kol eV rf ■Koielv eu, fxei^ova nihil episcopis sublimius reperiri."]
Tois UpevcTii' eSaiKe Siivajxiy rwv (pvcnKuv Y Ambros. de Dignit. Sacerd. cap. ii.

yopeuiv b 0eJs. [t. iv. p. 448. " Si regum fulgori com-

t August. Qusestiones ex Veteri Tes- pares, et principum diademati, longe

tamento, XXXV. [t. iv. col. 719. "Dei erit inferius quam si plumbi metallum

enim imaginem habet rex, sicut et epi- ad auri fulgorem compares."]
Scopus Christi. Quamdiu ergo in ea z Chrysost. de Sacerdotio, lib. iii.

traditione est, honorandus est, si non [t. iv. p. 2^ 'E|ou(rfai' iXa^ov, %v ovre

propter se, vel propter ordinem."] ayytAois ovre apxo-yyi^ois eSuKev 6

u Ambros. de Dignitate Sacerdot. @e6s.]
cap. ii. [t. iv. p. 448. " Honor et sub- a Cyprian, lib. iii. ep. 9. [Edit,

limitas episcopalis nullis poterit compa- Oxon. 1682. ep. 3. " Dominus etiam

rationibus adsequari. . . . Unde regendae noster ipse Jesus Christus, Rex, et Ju-

[sc. oves,] sacerdotibus contraduntur, dex, et Deus noster, usque ad passionis

merito rectoribus suis subdi dicuntur, diem servavit honorem pontiticibus et

quia evangelico coruscante mandato vi- sacerdotibus, quamvis ilU nee timorem

demus nihilominus esse praefixum, 'Non Dei, nee agnitionem Christi servassent

est discipulus super magistrum,' " &c.] Docuit enim sacerdotes veros

X Ambros. de Dignit. Sac. cap. iii. legitime et plene honorari, dum circa

[tom. iv. p. 448. " Haec vero cuncta, falsos sacerdotes ipse talis exstitit."J
fratres ideo nos praemisisse debetis co-

CHAP. VI, OF CHRIST^S CHURCH. 105

and bishops, but spiritual and inward reverence to be due to
their calling. Much less do they mean that contempt and
reproach should be requited them for their pains. If wc stick
at titles, Christ himself calleth them, stars, angels, and gods ;
if we doubt of their power or honour, they have more power
than the angels, as Chrysostom saith ; and must have more
honour than the fathers of our flesh. If any like not the
conclusion, let him read Chrysostom's probation more at large
in the place afore cited. As for the distinction of outward or
inward honour due to their persons or professions, if the
men be good, it is superfluous, we must honour both ; if the
men be bad, their vocation must be honoui-ed though their
vices be condemned, and that honour, as I said before, must
appear in heart, word, and deed. For if one of these fail, it
is not honour, but neglect and contempt, which God will re-
venge. Non te rejecerunt sed me, "They have not rejected i Sam. viii.
thee but me," is an ancient verdict of God's own giving. '"
" He that despiseth you, (in heart, word, or deed,) dcspiseth l-mke x. i6.
me." " Honour thy father," bindcth the whole man, not this Exod. xx.
or that part of man ; and duty to parents and superiors is vio-
lated even with words and looks.

But godlv teachers must look for reward and honour at
God's hands, and not from men.] I know it well ; the world
shall use them, as it used their INlaster, yet doth not that ex-
cuse the neglecters and contemners of them ; yea rather it is
an evident sign he loveth not God, that despiseth his pro-
phets ; and reproacheth Christ, that dishonoureth his ministers.

God is my witness, I smooth no man's pride, I seek no
man's favour ; I wade as sincerely as my simple learning y\'\\\
sufler me ; and by that, as I find Christ forbiddeth his disci-
ples all affectation of honour, and desire of superiority, and
requireth the greatest after his example to serve the lowest,
so I see no reason why it should grieve any godly mind to
hear a bishop called by that name, with which St. Peter will-
eth every woman to honour her husband. For to me it is
strange it should be a proud and antichristian title in a pastor,
which may be given to every artisan with duty and liumility.
Howbeit, what external appellation or honour is meet or un-
meet for the pastors and fathers of Christ's church, I leave it

104 THE PERPETUAL GOVERNMENT CHAP. VT.

wholly to the wisdom and consideration of the state, who are
fit judges thereof, and not every curious head, or covetous
heart, to order the clergy at their pleasures.

With truth and sobriety I may affirm this, that the first
Christian princes and emperors, to cause religion the more to
flourish, did what they could to make the people honour and
reverence their bishops ; permitting them to hear and deter-
mine all quarrels and strifes between man and man, for debts,
goods, or lands, and confirming the judgments of the bishops
even in such cases by public laws, and by their own example
teaching all men to submit their heads under the bishops'
hands. " Place you such a one in the episcopal seat," saith
Valentinian to the synod assembled for the choice of a bishop
of Milan, " to whom we ourselves, the rulers of the empire,
may sincerely (or, willingly) submit our heads, and whose
reproofs we may receive as an wholesome medicine''." " Thou
mayest see," saith Ambrose, " the necks of kings and princes
bowed down to the priests' knees, and kissing the right hands
(of priests) think themselves guarded with their prayers <^."
" To a king," saith Chrysostom, " are bodies committed ; to a
priest, souls : the one hath sensible armour, the other spiritual ;
he fighteth against the barbarians, I against devils. This is
the greater sovereignty, therefore the king submitteth his
head to the priests' hands 'l." Constantino the Great by
his laws " gave leave, that those which would decline the civil
magistrates, might appeal to the judgment of their bishops,
and commanded the sentence of the bishops to take place
before the sentence of other judges, as if it had been pro-
nounced by the emperor himself, and to be put in execution

1> Theodoreti Episc. Cyri Hist. Eccles. nibus sacerdbttim, et exosculatis eorum

lib. iv. cap. 5. [edit. Halae, 1771. t. iii. dexteris, orationibus eorum credent se

p. 954. ToiovTov Sr; oSj' koI vvv tois communiri."]

apxtepaTiKois iyKaOiSpvcraTe Qwkois, d Chrysost. de Verbis Esaise ' Vidi

Sttois Ka\ riiJ.e7s ol ttjv ^aaiKi'iav iQvvov- Dominnm,' hom. iv. [t. iii. p. 758. 'O

T€s elXiKpivUs avT^ rhs rifieTepas vtto- ^affiXevs adfiara i/xiriaTeveTai, 6 Se hpeiis

K\ivoifj.iv Kf<pa\as, Koi tovs trap eKeivov \puxcis iKeivos 'dirXa 1%^' alffQ-qrii,,

yevofxevovs i\4yxovs, [avdpunrovs yap ovros (iirAa irvevfiariKci' iKf7vos TroXe/xel

ofras Kol TrpocnrraUiu avdyKT],] oij larpi- irphs fiap^dpovs, e/nol irJAeyUos irpbs Sai-

K^jv acrira^oifieOa Oepaireiav.] jxovas. /xel^wv ri apxh avrr]' Slo. rovro 6

c Ambros. de Dignit. Sacerdot. cap. ii. fiatriKfvs ttjv Ke(pa\)]v vwh x^ 'P"^ '''ov

[t. iv. p. 448. " Quippe cum videas j'epeois dyei.]
regum colla et principum summitti ge-

CHAP. VI. OF Christ's church. 105

by the presidents and their officers^." And lest we should
think this law reached only to spiritual things, St. Augustine
sheweth in his time with what matters they were troubled.
" Men," saith he, " desiring to finish their secular causes by
our judgment, call us holy and the servants of God : about
gold and silver, lands and chattels, we are every day sa-
luted with loAv bowing the head, to determine the strifes of
menf."

I allege not these things to have them revived ; too much
honour inflanieth ambition, as too little engendereth contempt :
I only observe in the best ages how careful good princes were
in their o^vn persons to honour the bishops of Christ's church,
and by their laM's to make them acceptable to the people ;
whereas in our days, some wayward spirits think it a great
point of piety by despising and reproaching their state and
calling as unchristian and ungodly, to make them contempt-
ible and odious to the meanest of the multitude. A better
way to reform the faults of bishops is that admonition,
which Ambrose gave them when he said: " Let not the
honour (of bishops) be lofty, and their life loathsome ; their
profession divine, and their action unlawful ; their state high,
and their excess shameful. For the higher a bishop's degree
is above the rest, the grievouser is his fall, if he slide by
negligence. Great dignity ought to have great wariness.
Much honour should be kept with much carefulness : to
whom more is committed, of him more shall be required »."
He impeacheth not the honour of their calling, but assureth

e Sozomen. lib. i. cap. 9. [TcDj' 5e non de auro, non de argento, non de

(TTUTK&iriev iiriKaKfiadai rT\v Kpiffiv iire- fiiiidis et pecoribus, pro quibus rebus

rpf\pe rols SiKa^o/jLfuois, ^w ^ovKuvrai quotidie submisso capite salutamur, ut

rolls iTo\iTiKovs &pxovTas irapaniicrdai.' dissensiones hominum terminemus."]

Kvplav 56 (Ivai t>V avrwu xprtcpou, Kal S Ambros. de DIgnitate Sacerdot.

KpfirTw TTJs ruy &?<\aiv SiKacrrwi', wcravfl cap. iii. [t. iv. p. 449. " Ne sit honor

trapa rov 0acri\fcos ^^si'ex^f'O'ai'' tls sublimis et vita deformis. Ne sit deirtca

fpyov Sf TO Kpiv6fj.€ya &yfiu tovs &pxov- professio, et illicita actio. Ne sit gradus

Toy, KoJ TOVS SiUKovovfj-evovs ainoh arpa- excelsus, et deformis e.xcessiis. Nam

Tiurras.] quanto prae ca-teris gradus episcopalis

f August. Epist. 147. [t. ii. col. 685. altior est, tauto si per negligentiam dila-

" Et homines quidem causas suas seen- batur, ruina gravior est. Magna sub-

Jares apud nos finire cupientes, quando limitas, magnam debet habere cautelam;

eis necessarii fuerimus, sic nos sanctos honor grandis, grandiori debet solicitu-

et Dei servos appellant, ut negotia terriB dine circunivallari. C'lii phis creditur,

suae peragant : aliquando agamus et ne- ab eo plus exigitur,sicut scriptuniest."]
gotium salutis nostrae et salutis ipsoruni,

106 THE PERPETUAL GOVERNMENT CHAP. VI.

them their judgment shall be increased, and punishment ag-
gravated, if their care and diligence do not answer that
honour and reverence, which they have in the church of God
above theii- brethren. Then, as they that " affect this dignity
because they would be honoured before men, are condemned
before God'\" so this " is the cause of all evil," saith Chiy-
sostom, " that the authority of (ecclesiastical) rulers is de
cayed, and no reverence, no honour, no fear is yielded to
them. He that is religiously affected to the priest, will with
greater piety reverence God; and he that despiseth the
priest, cometh by degrees to this at last, that he waxeth con-
tumelious against God himself'."

The sum of all is : first, that our Saviour interdicted
his apostles, and consequently the pastors of his church, by
virtue of their ministry, to claim any civil dominion to com-
mand and compel, which is the power that princes and lords
use over their subjects and servants. Next, they must neither
desire nor delight any titles of honour and praise from men,
but expect the coming of the Archpastor, when every one
shall have praise from God. Thirdly, how great soever they
be, they must serve the lowest of their brethren to do them
good, and watch over them for the saving of their souls ; yet
this nothing hindereth the rule and government that pastors
have over their flocks by the word of God, neither doth it
bar them or deprive them of that honour and obedience, which
I Cor. iv. in heart, word, and deed is due to the " fathers of our faith,
^- ^5- the ambassadors of Christ, and stewards of God's household."

h Chrysost. in Acta Apost. horn. iii. tuv KaKwv atriov, '6ri to. rwv apxduTuv

[torn, ix cap. 2. Nw Se Sxrirep ras f^odfu rifpaviadr], oiiSefiia alSws, ovSeU ^6^os-

apxas, ovToi KoiravTrii' StwKoixev. 'li/ayap 6 ripiuv rhv tepea, Kal rhv Qthv

So^aa-ewfiev, 'Iva Tj^?;0i^ec Trapa ai/Bpui. Ti/J.7i(rer 6 5e /taeu)!/ rov Upecos Kara-
Trots, aTToWv^fda Trapa ri^ ©ey.] (ppove7v, 6S^ Trpo^aivuv Kal els rhv Qehv

i Chrysost. in Ep. 2. ad Tim. cap. i. v^piaei Trore.]
hom. 2. [t. xii. p. 547, Tovto Travrwv

CHAP. VII. OF CHRIST S CHUUCH

jT's CHUUCH. 107

CHAP. VII.

Who joined with the apostles in election of presbyters and imposition

of hands.

•'TN choosing of elders and deacons, and laying hands on
J- them, many think the whole church, or at least the pres-
bytery, joined with the apostles ; and to that end sundry pre-
cedents are alleged, as namely, the choice of Matthias, of the
seven deacons, of the elders of Lystra, Iconium, and other
churches in Acts xiv. and of Timothy; all which seem to
prove, the apostles did nothing of themselves, but with the
consent and concurrence of others. To come by the truth
what the scriptures resolve in these two points, the best way
will be to examine the places in order, as they lie.

In the choice of Matthias it is not expressed that the church
intermeddled. Peter acquainted all the disciples, that one
must supply the room of Judas ; but M-ho named those two
that were appointed, whether the apostles or all the disciples,
it is not decided in the text : the force and coherence of the
words convince neither. For thus they stand : " And they
appointed two — and they prayed, saying — and they cast lots." Acts i. 23,
If prayers and lots were performed by the apostles, as by the ^■*"
principal directors of that action, and thereto led by the instinct
of God's Spirit, consequently it was their deed to present
them both to God, that he might shcAV which of them he had
chosen. Besides, an apostle might not be chosen by men,
much less by the people ; and therefore no question, the Spirit
of God made this election, and the disciples afterward ac-
knowledged it for God's doing, and accounted INIatthias with
the eleven.

But' Chrysostom saith : " (Peter) himself did not ajipoint

li The following sentence is prefixed de manuuin inipositione."]
in the Latin version : " Qiiaestione ilia 1 Prefixed L. " Ut interim taceam ah

de dominatu interdicto absoluta, seqiii- extraordinaria et plane singulari apostoli

tur ut secundam illam de electione dcsignatione ad ordinariani et quotidi-

presbyterorum et diacononim disciiti- anani niinistroruni electionem niillam

amus ; cui necessario annexa est tertia diici posse necessariam consetiuentiain."

108 THE PERPETUAL GOVERNMENT CHAP. VII,

those (two), but all (did it)." Yea he saith further : " Mark
how Peter doth all things by the common consent of the dis-
ciples, nothing by his own authority, nothing by command-
ment""." He saith so indeed, but the text saith not so ; only
the verb is the plural number, which may be referred to the
apostles as well as to the rest of the disciples ; yet the reason
why Peter did it not, was not for that it was not lawful for
him without the multitude to do it", but as Chrysostom
noteth, lest he should seem to gratify the one and not the
other, as also that, as yet, he had not received the Holy
Ghost °. " Might not Peter have chosen him ? He might
most lawfully ; but he did it not, lest he should seem to gra-
tify either part. Albeit as yet he was not partaker of the
Holy Ghost P." And for that cause, as Chrysostom thinketh,
they cast lots : " Because the Holy Ghost was not yet poured
on them, therefore they determine the matter by lots ^."

The choice of the seven deacons "" was referred to the multitude ;
the approbation of them reserved to the twelve, and that not
without cause. For by this choice, the deacons (as you say)
received not charge of the word and sacraments, but a care to
see the saints provided for, and the collections and contribu-
tions of the faithful sincerely and uprightly employed, accord-
ing to the necessities of the persons. Now that the people
should very well like, and fully trust such as should be stew-
ards of their goods, and dispensers of their substance, had
evident reason ; and the apostles in so doing stayed the mur-
muring of the disciples, and freed themselves from all sus-
picion of neglecting their widows, (which was the cause of
their dislike,) by praying them to choose out of themselves
such as they best trusted, to care for their tables and distri-
bute their store. By the circumstance of the text it seem-

m Chrysost. in Acta Apost. hom. iii. p Chrysost. in Act. Ap. horn. iii.

[torn. ix. pp. 30. 28. Ovxl airbj ahrohs [t. ix. p. 30. Ti odv, lAeVSat Irhv

e(TT7](rfV aX\h iravres. "Opa Se avrhv Uirpov'] avrhv ovk evrjv ; Ka\ wdvvyf.

Hera KOtvrjs iravra iroiovvra yv(vfi7]s- ov- a\\' 'Iva fxr) U^r; xap^C^ffOat, rovro ov

Sey avOevTiKws, ovSe apxiX'^s.] Troi€7 aXAois 5«. koI Trvevfj.aTos &/J.oipos ?iv

n Added L. : " aut sua singiilari an- ert.]

thoritate presbyteros ordinare." q Ibid. [p. 31. Kal tSuKav K\7]povs

o Added L. : " Nihil itaque Chryso- aurcoj/ ovSinw yap nvevfj.a ^v.]

stomiis illonim causam adjuvat, quin r Added L. (" Si tamen ita vocandi

contra potius graviter vulnerat." sunt,")

CHAP. VII. OF Christ's church. 109

cth, that where " the believers lived in one place and had all Acts ii. 44.
things in common," " and selling their lands, possessions, and Acts iv. 34.
goods, they brought the price thereof and laid it down at the
apostles' feet, to be distributed to every man according as he
had need ;" the apostles had put some in trust to bestow the
church's treasure, I mean the disciples' goods, who of like
being Jews, regarded the widows that were Jews, more than
the Grecians' widows. And hence arose the grudging of the
Grecians, that their widows were neglected. The apostles
then excused themselves, for that they might not leave the
preaching of the word and attend for tables, to see their
■svidows indifferently used, and willed the " whole multitude Acts vi. 3.
to look out from amongst themselves such as were replenished
with the Holy Ghost and with wisdom, and best reported of
(for fidelity and industry) to take the oversight of that busi-
ness." This is all that can be pressed out of this story. For
answer hereof, first by your own doctrine : the parties there
chosen received not power to preach and baptize, but to dis-
pense the goods of the church for the daily provision of the
saints, who then lived together, and yielded all their ability
to be used in common, at the discretion of these parties ap-
pointed by themselves. And though Philip did preach and
baptize at Samaria, and did the like to the eunuch of Ethiopia,
yet you avouch he did that, not as a deacon, but as an evan-
gelist ; both which titles indeed St. Luke giveth him in
Acts xxi. Next, if it be true that Epiphanius writeth of
them% these seven were " all of the number of those seventy
disciples," which Christ himself called whiles he lived on
earth and sent to preach, as well as Matthias and Barnabas,
that were named to succeed in the room of Judas the traitor,
and then by this election they had no ordinary function in
the church, but an extraordinary charge to provide for the
widows ; since none of the seventy disciples could begin
again at the lowest degree and become deacons. Chrysostom,
reasoning what office they had by this imposition of hands,
saith : " What dignity these (seven) had, and what manner of

s Epiphanii adversiis Hsereses, lib. i. rhu wph avrwv, MipKov, AovKav, 'lov(Trov,
ill fine. [edit. Paris. 1622. p. 50. 'Bapi'd0ai',Kal'AiT(\\r:i','Pov(t>oy,'Nlyfpa,
MfTo. TovTovs Se Tovs fTTTci, Kol MarO'iav Kot rovs Koiirovs rQv k&hofj.r)KOVTa6vo.]

110

THE PERPETUAL GOVERNMENT

CHAP. VII.

imposition of hands they received, it shall not be amiss to
learn. Was it the office of deacons ? This (now) is not in the
churches, but this charge (to look to widows) belongeth to
presbyters ; and as yet there was no bishop, but the apostles
only. "Wherefore I think it was neither the name of deacons
nor presbyters expressly and plainly'," which these seven
received. If these seven" were expressly neither deacons nor
presbyters, as Chrysostom thinketh they were not, and the
council in Trullo joineth^^ with him in the same oj^inion, then
can their election be no proof, that others joined with the
apostles in the choice of presbyters or bishops.

If with Ignatius", Cyprian y, Jerome^, and others we take
these seven for deacons, such as served in the church, and
attended on the Lord's table when the. mysteries of Christ

t Chrysost. in Acta Apost. hom. xiv.
ft. ix. p. 134. 'OiTolovSe apaa^lwixa ovToi
elxov, Kol TToiav iSd^avro xeiporoj'iaj',
avayKoiov /xaOeli/. apa r}}v tSiv SiaKSvajy ;

Koi IX7)V TOVTO iv TKiS eKK\7JcriatS OVK

effTiv, aWa rSiv Trpea^vTepaiv icrrlv ri
o'lKOVofxia : '69ev oi/re diaKOVcov oiire
irpeff^vTipuv olfiai rh ovo/xa eJvai SrjAov
Koi <pavep6u/\

u Thus amplified in the Latin :
" Huic Chrysostomi judicio subscribit
concilium Constantinopolitanum sub
Justiniano celebratum. Sive igitur isti
septem ministerio mensarum et ecclesi-
asticorum bonorura dispensationi tan-
tummodo prsefecti fuerunt, ut ipsi do-
cent ; sive ex septuaginta discipulorum
numero ut Epiphanius et Chrysostomus
putant, delecti fuerunt, non ad diaco-
norum aut presbyterorum functiones,
sed ad novam quandam et inusitatam
administrationem illis temporibus et
personis necessariam, nostris autem re-
bus et moribus tarn inutilem, quam in-
cognitam ; nullum inde praejudicium
vel levissimum fieri potest, ut in eU-
gendis presbyteris et episcopis juris idem
apud nos populus haberet."

w [Concil. in Trullo. sub Justinian,
edit. Labbei, 167 1. torn. vi. col. 1150.
Tavra Siepfji.rivevoi)v 6 ttjs iKKXrjatas Sidd-
(TKaAos 'loidvpris 6 Xpvcr6(rTO/j.os, ovto)
5ie|et(rf davfjidaai d^iou, nus ovk ecx'f^'J
tJ) TrXrjdos itrl rrj alpecrei tuv avdpuii',
TTWS OVK aTreSoKi/xdaOrjcrav vir avruiv 01
a.iT6ffTo\ot. biTOiov 5t &pa a^luiixa elxoy
ovTOi, Kcd Tzoiav eSe^auro x^^po^oviav,
avayKouov /xaBuv, apa t^v twp 5iaK6yuy ;

Kol jjLy^v TOVTO eV Tals eKKKrjcrtais ovk
ecTTiv. aWa tSov irpecr^vTepuv 77 oIkovo-
fjila iffTi ; Kai toi ovSfTroo'ovSels fTricTKoiros
•^v, aW' ot aizoffToXoi fj.6voi.' '6Qev ovTf
SiaKSvcDV, ovTe Trpea^vTepwv oT/uai tJ)
ovofjia ilvai ^r\\ov Ka\ (pavep6v. iw\ tov-

TOIS OVV KTf^pVffffOfJLeV KOi TJ/Xels, ILffTe TOVS

TTponprifievovs eirTO, 5i.aK6i>ovs, /u)j iirl tS>u
To7s /nvffTTjpiots hiaKovovixivtav Aafx^d-
vecrdai kutu ttjj' ■KpoepiJ.T)vevQe1(rau 5(5a-
(TKaXiav, aKKa. tovs ttjv olKovofxiav ttjs
KOLvris XP^'-"-^ '''^^ t({t6 ffwrjdpotfffji4v(i)v
iyxeipicrdfVTas tovtovs v-rrapxeiv, o< tvttos
rtfuv Kav TovTCjj yeySvaai ttjs Trepi tovs
heajj-ivovs cpiXavOpcoTrias t€ koI cnrovSfjs.^

X Ignatii Epist. ad Heronera. [edit.
Lond. 1680. p. 92. MriSfv &vev twi/
eiri(TK6ncou irpdTTe, lepeis ydp fl<n, ffv 5e
SidKOVOS T(ov lepfwv. iK^tvoi ^airTi^ovffiv ,
lepovpyovai, x^^P^'^'ovovcri, x^'-P''^^'''ov(Ti,
(TV Sh avToTs SiaKove7s, a>s 2,Te(pavos, 6
ayios iv 'lepoffoAvfiois 'laKw^Cjj koI to7s
Trpiff^vTepois.]

y Cyprian, lib. iii. ep. 9. [ep. 3. edit.
Oxon. 1682. " Meminisse autem dia-
coni debeut, quoniam apostolos, id est
episcopos et praepositos Dominus elegit :
diaconos autem post ascensum Domini
in ccelos apostoli sibi constituerunt epi-
scopatus sui et ecclesiae ministros."]

z Hieron. adversus Luciferianos.
[t. ii. p. 139. " Non quidem abnuo
hanc esse ecclesiarum consuetudinem,
ut ad eos qui longe in minoribus urbi-
bus per presby teros et diaconos baptizati
sunt, episcopus ad invocationem Sancti
Spiritus manum impositurus excurrat."]

CHAP. VII. OF Christ's chuuch. Ill

were dispensed, yet the apostles made this no perpetual rule
for all elections ; othcrM'ise neither Faul, nor any other apostle
could have imposed hands but on such as the people named
and elected, which is evidently repugnant to the scriptures'*,
as in place convenient shall appear. Again, this singular
example concludeth no more for electing by voices, than the
choice of Matthias doth for retaining of lots. For since two
sorts of elections were used by the apostles presently the one
upon the other, Avho can determine which of those twain was
prescribed to the church as of necessity to be continued ^ ?
Lastly, examples are no precepts ; and the reasons that moved
the apostles to refer the choice of those seven to the liking
of the multitude, admit infinite varieties and circumstances,
which being altered, the effect must needs alter according to
the cause. And therefore no general rule can be drawn from
a particular fact without a strong reason to maintain the co-
herence ; much less may you leap from the choice of deacons
in the apostles' time, to conclude the like of the election of
presbyters and bishops which then did, and now do greatly
differ both in gifts and calling from the deacons.

That the ministers and elders of Lystra and Iconium, and
of the churches confining, were ordained by Paul and Bar-
nabas, can be no question : the text doth clearly avouch it ;
only the signification of the Greek word x^i-poTovqaavTes there
used, is forced by some to prove that those elders were chosen
by the consent of others, besides Paul and Barnabas ; because
XeipoTovelv, say they, is to choose by lifting up of hands, which
was the use amongst the Grecians for the people to do in their
elections.

The advantage taken upon the word x'^ipoTovdv is not so
sound as they suppose. For first, if that were the right ety-
mology of the word, yet as most w^ords in Greek and Hebrew,
besides the external action and circumstance which they first
import, do signify the effects and consequents depending on
that action and circumstance, and are by translation generally
and usually applied to other things, so this word doth signify

a Thus L. : "quod non scripturis sitas rem totam in ecdesije positam ar-

modo contrarium, sed in Dei gratiam bitrio declarat, ut quid tempori, \oeo,

est injurium." personis maxinie conveniret, ipsa pro

'• Added li. : " An potius ista diver- sua prudentia judicaret."

112 THE PERPETUAL GOVERNMENT CHAP. VII.

to elect and appoint, though no hands be held up, because
electing and appointing was the eiFect and consequent of
lifting up the hands. To prove this we need go no further
than chap. x. of this very book, where St, Luke, without all
contradiction, useth the word in such sort and sense as I
Acts X. 40, mention. " This Jesus of Nazareth God raised up the third
day, and shewed him openly ; not to all the people, akka iiap-

TVCrt rots TTpOK€\€LpOTOVrilx4vOLS VTIO TOV &€0V TJIxlv, but tO US wit-

nesses chosen (or, appointed) beforehand of God." It were
more than absurd to imagine, that God did choose the apostles
to be witnesses of his Son's resurrection by lifting up of hands :
God hath not hands to lift up : the apostles neither were, nor
could be chosen by the people's hands ; wherefore yj^iporoveiv
doth signify simply to choose and appoint, though it be not
done with holding up of hands, nor by the people.

Again, were the word in Acts xiv. used in that signification
which they urge, as namely, to consent or elect with holding
up the hands, yet the text doth manifestly restrain it to Paul
and Barnabas, that they did elect and appoint by stretching
out their hands, such elders as the churches then needed*^.
For yjEipoTovetv is for a man to hold up, or stretch out his own
hand, and not other men's hands ; and no example will ever
be brought that yj^LpoTovria-at is to gather voices, or take the
consents of others ; but for men to give voices themselves, and

c Added L. : "'Reversisunt'(Paulus toUere : certe Paulus et Barnabas suis

et Barnabas) ' Lystram et Iconium et ipsorum manibus elatis presbyteros illis

Antiochiam, confiiinantes discipulorum in locis designabant. Non enim aliorum

animos, et hortantes ut in fide perma- manus, multo minus totius populi, sed

nerent. XeiporovnaavTes Se ai/rovs irpecr- suas ipsorum efFerebant. Nam ut x"-

$vTepovs Kara Tr]u iKK\r]criav : Et ere- porovfiv sit populi manus in altum

antes illis presbyteros per sing^las eccle- attollere, aut alte sublatas numerare,

sias commendarunt eos Domino in quem nuUo nee argumento nee esemplo doceri

crediderant.' Creantes aut constitu- potest. Non ergo suffragia colligebant

entes, vel cum creassent et constituissent Paulus et Barnabas, quod multi somniant

illis presbyteros. Quinam alii quam ex hoc loco: nee rem tanti ponderis et

Paulus et Barnabas, qui Lystram, Ico- momenti multitudinis arbitrio permise-

nium et Antiochiam reversi, confirma- runt, sed suis ipsorum manibus et suf-

bant discipulorum animos et commen- fragiis quicquid id fuit, perfecerunt.

dabant eos Domino postquam ' illis Quapropter ex his verbis nunquara

presbyteros creassent ?' Sic enim con- efficient aliquos presbyteros populi votis

textus et cohaerentia verborum postulat : delectos fuisse : de Paulo dicitur et

nee sine snmma scriptoris injuria, par- Barnaba quod presbyteros creaverint ac

ticipium possis, quantumcunque pugnes, ordinaverint in illis ecclesiis : de populo

alio torquere. Quibus autem constitu- nihil hujusmodi vel exprimitur vel

erimt presbyteros ? Illis, populo videlicet colligitur; nisi commenta nostranim

aut discipulis. Sit igitur x^'P"''''"'*"' opinionum de industria velimus Spiritus

consensus exprimendi causa manum ex- Sancti verbis supponere."

CHAP. VII. OF Christ's church. 113

signify their own consents by stretching forth their hands.
And so, howsoever the word be pressed, it cannot prove that
others concurred with Paul and Barnabas in that action.

But to speak somewhat more of the signification of the
word x^i-poTovelv, not as the profane orators amongst the Gre-
cians applied it, but as the church stories and ancient councils
in Greek ever used if"; xfiporoi/cii' is properly xfipas TiCveiv,
that is, to stretch or extend the hand, as well forthright as
upward ; and for that cause with ecclesiastical writers it im-
porteth as much as xf tpo^ereii;, that is, to lay hands on another
man's head. For the hands must first be stretched forth,
which is x^i-poTovia, before they can be laid on, which is x^t-
podea-ia, and then xnpoTovria-ai, Acts xiv, is nothing else but
imposing of hands e ; even as Paul did. Acts xix, on the
twelve disciples whom he found at Ephesus.

If my afl[irmation for the use of the word be not trusted, let
the places following be considered. Euscbius reporting Cor-
nelius' words, how Novatus' gat to be an elder or minister
in the church by the immoderate favour of the bishop that
made him, saith, " The bishop being prohibited by all the
clergy and many of the laity, desired he might be suffered to
impose hands on him only*^;" yjEipoTovr\(Tai in this place cannot
be to gather voices, for the whole clergy, and a great number
of the laity, were against the making of Novatus priest, as a
thing repugnant to the canons : it doth therefore signify im-
position of hands, which the bishop gave though the clergy
and people dissented.

The great council of Nice, as Socrates writcth, was con-
tent that the ministers and priests made by Miletius the
schismatic, " being admitted and ordained by a more sacred
imposition of hands s^" (than that they received of Miletius),

d Added L. : " qui vei^a Graecise lu- fifvos Wh iravrhs tou KXijpov, aXXa koX

mina t'uenint, et istiiis verbi nee vim \aiKwv iroWwi', ri^ioiaf (Tvyx<^pv6v'"^^

igiiorarunt, nee usum oecultarunt, Paulo avru tovtov fxdvov x^^poTovrjaai.]
longius si reiietanius, operain et oleum, S Socratis Hist. Ecel. lil». i. cap. 9.

opinor, non perdennis." [edit. Cantab. 1720. p. 27. "ESoffi' oiv

c Added li. : " qua eeremoiiia Spiritus rovs iW oirrotJ KaraaraBivras,

Sanctus at> ajiostoiis dal)atur his (jui ad fivariKuirfpa x^'P"''^*'*"? ^e^aioOevToy

ecelesiw niinisteriuni vocaudi essent." Kotvan'riaai fVi tuutoh, (((>' (pre ?x*"'M*»'

f Eusel). Keel. Hist. lib. vi. cap- 43. aiirovs rr;;/ rt^Lrjy Kal KftTovpyiay.]
[edit. Par. 1678. p. 199. 'Oj StaKwKv6-

BILSON. I

114 THE PERPETUAL GOVERNMENT CHAP. VII.

should retain the honour of their place and office h. The
holding up of the people's hands to signify their consents is
no way mystical or sacred ; but the laying on of hands by the
bishop is a mystical and sacred action derived from the apo-
stleSj and ever since continued in the church of Christ. The
same author likewise affirmeth, that the Homoousians or true
Christians in Constantinople, after the death of Eudoxius the
Arian, named or elected " one Evagrius, and Eustathius"
(once bishop of Antioch lying secretly in Constantinople)
"imposed hands on him>." Eustathius did not the second
time elect Evagrius, he was chosen .before by the people, but
he gave him imposition of hands, which there is expressed by
XeipoTovelv ; and Valens the emperor, when he heard it,
commanded J " the party that imposed hands, and the party
that received imposition of hands, to be banished each of them
to a several place '^." The electors were not banished, for
then the whole number that named him must have gone into
exile, but that he imposed hands and created Evagrius bishop
of Constantinople, he alone and Evagrius were thrown into
banishment. 'Keiporoveiv therefore is, for a bishop to confirm
and consummate the nomination and election before made,
with laying his hands on the party elected. And that the
same writer most manifestly expresseth^ in the choice both of
Ambrose and Chrysostom.

When Auxentius the Arian, bishop of Milan, was dead, the
people were ready to go together by the ears about the choice
of a new bishop. To repress which sedition, Ambrose, then
lieutenant of the province, came into the church amongst the
people ; and as with many good persuasions he endeavoured
to stay the rage of the people, " suddenly there was a general
consent of them all ; and they cried o,ut that he was worthy

h Added L. : " Quid aliiid potest esse rhv x^^porovriO^i/Ta &\\oy aWaxov Trept-

XeipoTovia hoc in loco quam x^^poOecria ? opl^eadai.^

i Socrat. lib. iv. cap. 14. [p. 230. k. Added L. :" Rem gestam si breviter

Kaipou Se vo/xiffavrfs SeSpaxOai ot rod percurramus, Evagrium popiilns elegit :

'Ofioovffiov rris eavTuv iriffTfais Eiidypidv et, electum ofFerunt Eustathio, non

Tij'a irpoi^dWoPTO.^ , . iterum eligendum, sed certe consecran-

j Socrat. lib. iv. cap. 15. [ed. Cantab, dum."
1720. p. 231. 'E/ceAeuffeV t6 eV ravr^ 1 Added L. :" rerum gravis explicator,

<TvWr\<pd4vras rhv xetpoToi/^ffai'Ta Koi et verborum satis intelligens."

CHAP. VII. OF CHUISt's CHUUCH. 115

of the place ; and they all desired he might be created""," or
receive imposition of hands. The emperor, when he heard
this, wondering at the sudden consent and agreement of the
people, and perceiving it to be God's doing, willed the bishops
" to yield their service unto God, (as it were,) bidding (them)
to impose hands"." The people, after they had with one
consent chosen Ambrose, desired to have him, not elected
again, (that was already finished,) but confirmed with imposi-
tion of hands, which is there signified by x^i-poTovelaOai.; and the
emperor being advertised that the people had elected him,
required the bishops" "to yield their service unto God^," which
is there expressed by xf^porot'eri' : x^'poToz^ety is therefore a
stretching forth of the hands belonging to the bishops after
the people's choice is made, which can be nothing else by the
canons of the primitive church, but imposition of hands ;
whereby the party chosen is allowed and authorized to exe-
cute his function.

The like will aj)pear in the choice of Chrysostom. After
the death of Nectarius, bishop of Constantinople, Clu'ysostom,
one of the priests or ministers of Antioch, was sent for by
Arcadius the emperor, to succeed in the room of Nectarius.
This the emperor did, " by the (general consent, or) common
decree of all joining together, as well of the clergy as laity H."
And Avhen by the emperor's commandment many other bishops
were come to Constantinople, and amongst them Theophilus,
archbishop of Alexandria, to consecrate the bishop newly
chosen, Theophilus, for the desire he had to promote a priest
of his own to the place, refused to give Chrysostom imposi-
tion of hands. Upon which refusal, Theophilus was detected
to the bishops then assembled, of many crimes, and sundry
complaints were offered against him. And Eutropius, high
chamberlain to the emperor, taking the bills of complaint,

m Socrat. lib. iv. cap. 30. [ed. Can tali. x^'poTovelv.]
1720. p. 252. Ai<pviSius /j-ia ffvfx<puivia " Added L. : " non lit deniio rogatio-

Tuv irdvTwv (jiveTo : Koi (^6<aiv ^Afji^p6- rieiii ferrent, aut suffragia colligereiit,"
aiov &^iov fluai rrjs iiricrKoinis, avTov re 1> Socrat. lil). iv. cap. 30.

Xf^pOTov(7aOai irduTes -h^iovi/.] '1 I'^jusd. lil). vi. ca]). 2. [eilit. Cantab.

n Ibid. [p. 253. 6 Si ^a(n\evs Oan^d- 1720. p. 309. 'Vi}<pi(r/j.aTi Koivif 6fj.ov

aras tJ)!/ toD \aov Afjidvoiav, 0eoG re 'ipyov iravTwv, K\i}pov re (pruxl Kal \aov, d 0a-

(Ivai yvovs rh yevSfj.evov, iSr]\ov ro7s (Tt\evs avrhv 'ApKoSios ;u€T07re;<ireT0i.J
4wi(TK6iroiS, inrovfiyetv r^ @e(f) KtKevovri

I 2

116 THE PERPETUAL GOVERNMENT CHAP. VII.

shewed them to Theophilus, and bad him make his choice,
7) xeipoTovelv 'Icadi'vrjv, " either to impose hands on Chiyso-
stom/' or to answer the things objected against him. Theo-
philus, fearing the accusations, rbv^lwdwriv ix^i-poTovria-e, "gave
Chrysostom imposition of hands." The election was fully
made by the general consent of the prince, people, and clergy,
and a synod of bishops called to consecrate or lay hands on
him that was chosen. The archbishop therefore of Alex-
andria meddled not with the choice of Chrysostom, which was
before concluded, but withheld imposition of hands, which
by the prerogative of his place and dignity of his see apper-
tained to him, and so x'^ipoTovtiv most manifestly by the eccle-
siastical writers is used for imposition of hands ; which no
way belonged to the people, but was always reserved to the
apostles and their successors'".

And so much Chrysostom himself will witness unto us;
who intreating of the choice of the seven deacons, made in
Acts vi., upon the words, Koi tj pocrev^dix^voi eTreOrjKav aiiTo'is
Tas x^'ipas, " and (the apostles) praying, laid hands on them,"
writeth thus : " Hands were laid on them with prayer. This
is (that which the Grecians call) x^ipoTovCa, the hand of man
is laid on; but God worketh all, and his hand it is that
toucheth the head of him that receiveth imposition of hands,
if they be laid on as they oughts." Where, iiredriKav rasx^'^po-s,
" they laid hands on them," standeth for the active to exeipo-
Tovr}6ri(jav, " they received imposition of hands," and equiva-
lent with both is x'^^poTovCa, which is expounded by these two
circumstances, 77 x^ 'P cTriKetrat tov dvhpos, " the hand of man
is laid on," and r] avrov x^^i-p aiTTeTai ttjs K^cpaXijs, " the hand (of
God) toucheth the head of him that is ordered*." Again, de-
bating the words of St. Paul to Timothy, " Neglect not the
gift, which was given thee by prophecy," ixcto. krudia-^cas tS)V

"■ Added L. : " qui presbyteros, qua- ixevi) ttjs KecpaArjs tov x^'POTOvovfj-ffov,

cunqiie ratione delectos et designates, eav ws Sf7 xeipoToi/^rai.]

impositione nianuum suarum et appro- t Added L. : "xe'poToveii' igitur, Chry-

babant, et ordinabant." sostomi judicio prorsus idem valet quod

s Chrysost. in Act. Ap. hom. xiv. [t. manus extendere super caput ordinandi :

ix. 133 'ExiipoTovri6r](rav Slo, TTpofffvxris' vulgi vero consensum aut populi suifra-

rovTo yap 7) x^'PoToj-ia ^(ttIv. t] x*^P g'^i scriptoribus ecclesiasticis, quod ego

eTTiKeiTai tov avSpbs, rb Se Taj/ 6 Qehs legerim, nunquam designat.''
epyd^eTat. koI t] avTov xetp iffTlv rj ottto-

CHAP. VII.

OF Christ's church. 117

Xetpwv Tov 7rpe(r/3uTepiov, " with the imposition of hands of the
presbytery ;" he saith, " (Paul) speaketh not here of elders
but of bishops ; for elders laid not hands on a bishop, which
Timothy was"." Where xetpoTofeir is used by Chrysostom to
import and express these words of St. Paul, tu>v yjupdv knidi-
<ris, " imposition of hands."

The very same exposition of the word -yjeipoTovdv is often
used in the ecclesiastical history. When Moses was to be
made bishop of the Saracens before the Roman emperor
could have peace with them, and was brought to Lucius, an
Arian and bloody persecutor, then bishop of Alexandi'ia, to
be consecrated by him, " he refused imposition of hands with
these words to Lucius : ' I think myself unworthy for the
place of a bishop ; but if the state of the commonwealth so
require, Lucius shall lay no hands on me, for his right hand
is full of blood ;' and so his friends led him to the mountains,
there to receive imposition of hands of those that were
banished (for the truth) ^'." Likewise when Sabbatius the Jew,
that was made priest by Marcianus a bishop of the Novatians,
began to trouble the church with observing and urging the
passover after the Jewish manner, INIarcianus, misliking his
own error, " for imposing hands on him," said, it had been
better for him " to have laid his hands on thorns"'," than on
such priests. And so Basil expressing the words of St. Paul
to Timothy, " Lay hands hastily on no man," saith, " We
must not be easy (or, over ready) to impose hands''."

There can then be no question, but as amongst the profane
Grecians xnporovdv did signify to lift up the hand in token of

u rhrysost. in i Tim. cap. iv. horn, ottois Uv r))v x^'P"''''"'^''"' ""opo ruv cir

xiii. [t. xii. p. 486. Ou yaph^ rrpfcr^vrepot i^opiav Tir/x<^''oi'Tccv Se^Tjrai.J

rhi/ iirlcTKoirov ^x^'P"'''^''*"'''-] ^^' ^wat. lib. v. cap. 21. [ed. Cati-

V Socrat. lib. iv. cap. 36. [e«l. Can- tal). p. 289. Tavra yvovs 6 MapKtavus,

tab. 1720. p. 258. 'Eirel Se irphs rhv ifif/xcpfTO fifi' ttjv iirl Trj xf^porovia iT\a.-

KparovfTa rSre rSiv (KKK-qaiwv Aovkwv vrjv, '6ri ovrw KfvoSo^ovs avQpdnrovs fis

flX^T)t ■'■7;^ x^^po^ovt'av a.ir((f>vy€, Toiavra rh irpfff^vrepiou irporiyayfTo' Kai hvcrtpo-

fltriov irphs AovKiOV '£701 ixlv ifxavrhv pwv i\(yi,Pt\TWV -fjV eV aKav^ai^ Tf6fi-

rjyovfxat ttjs UptoavvTii wd^iov «i S( Ksvai ras X^V"^ '"'"^ kavrov t) '6t( tovs

\v(riTfKf7TovTo Tois Sr]fxo(r(ois ■Kpa.yp.axriv, irtpl la^^ariov us rh irpia^infpwv irpoi-

OVK (1Ti67)(T(l fj.01 Xfif"* AOVKIOS, TTeTrATJ- /3aA.A€T0.]

pairat yiip avTov al/j.drwi' i) St^ia " Basil. Definit. 70. [Regula 70. ed.

Tavra Ka\ ra roiavra Ktyovra rhv Mo;- Paris. 1 638. Oi) Zu irepl tos x*'P'''''<""'"'S

(TTiv, airr\yov ol iniT-i]5eioi irphs t6 upos, tvxfpV ituai.j

118

THE PERPETUAL GOVERNMENT

CHAP. VII.

liking, because that was their manner in yielding their con-
sents, so amongst all ecclesiastical writers >, )(^eLpoTov€lv is, to
lay hands on another man's head, which the church of Christ
used in calling and approving her bishops and presbyters, to
whom she committed the cure of souls.

And in this sense shall we find the word every where
occurrent in the Greek canons of the ancient councils ; as by
five hundred examples more might be shewed, if these were
not enough which I have produced. Whose liking and
leisure serveth him to make trial hereof, let him read the
councils and fathers here quoted, though not discussed for
brevity's sake, lest in a matter more than plain I should be
tedious, and spend both pains and time more than sufficient.
The canons called the apostles', (which I allege not as theirs,
but as agreeing in many things with the ancient rules and
orders of the primitive churchy) the council of Ancyra*, the
council of Neocsesaria'', the great council of Nice", the council
of Antioch"^, the council of Laodicea®, the general council of
Constantinople*", the great council of Chalcedon^, the council
of Africa^; Basil', Nazianzen'^, Chrysostom^, Epiphanius °»,
Gregory"; and so the Greek historiographers, — Eusebius",
Socrates P, Theodoret^, Sozomen'', Evagrius^ : — All which*
places, and infinite others prove the word xetporoyety to be taken
amongst the Greek divines, as I have said, for " imposition
of hands," and to be an act proper to the bishops, not com-
mon to the people ; and therefore by no means to import a col-

y Thus L. : " sic apud ecclesiasticos
authores, fere semper banc habet no-
tionem, ut attentius capid, cum certa
quadam consecratione manus impona-
tur : quaj consuetudo benediceiidi ac
manus imponendi presbyteris et episco-
pis cum ordinaiitur, a fontibus apostolicis
deducta, per mille quingentas saeculorum
ffitates et amplius, in ecclesia Dei reli-
giose semper retenta est et observata."

z The r. 2. 29. 35. 68.

a Can. 10. 13.

^ Can. 9. II,

c Can 4. 16. 19

d Can. 9. 10. 18

e Can. 5.

'Can, 2, 4.

S Can. 2. 6. 15. 24.

19. 22.

h Can. 13. 18. 50. 51. 56. 90. 95.

i Epist. 74. 76.

k In Epitaph, Patris,

1 De Sacerdotio, hb. ii. and iv.

m Haeres. 75,

n In Vita Nazianz.

° Lib. vi. cap. 20.

p Lib. i. cap. 15. ii. 6. 12. 13. 24,
26. 35. 44. iii. 9. iv. 29. V. 5. 8. 15. vi.
12. 14. 15. 17. vii. 12. 26. 28. 36. 37.

1 Lib. iv. cap. 7. 13. v. 23.

' Lib. iii. cap. 3. 4. 6. iv. 8, 12. 20.
22. 24. V. 12. 13. vi. 8. 13. 23. 24. 38.
vii. 3. 8. 9. 10. iS. viii. 2.

s Lib. ii. cap. 5. 8. 10. iii. 7.

t [" All these places" would make the
sentence smoother, if not more gram-
matically complete Ed.]

21.

CHAP. VII. OF Christ's church. 119

lecting of the people's voices, or gathering their consents,
although I deny not but sometimes it signifieth simply to
choose, by whomsoever it be done, one or many.

St. Paul so useth the word, commending Luke unto the
Corinthians : " We have sent the brother whose praise is in
the Gospel ; not only so, but also he is chosen of the
churches to be a companion with us in our journey (or, to go
Avith us)'^, to carry this grace or contribution which is minis-
tered by us." In collecting and conveying the liberality of the
Gentiles unto the saints at Jerusalem, St. Paul would not inter-
meddle alone, lest any should distrust him, or misreport him,
as covetously detaining, or fraudulently diverting any part of
that which was sent ; but he took such to go with him, and to
be privy to his doings, as the churches that were contributors
liked and allowed ; those he calleth " the messengers of the
churches^'," and they were chosen by the churches them-
selves, not by the apostle, because he would avoid all sus-
picion and blame in this service, and provide for the sincere 2 Cor. viii.
report and opinion of his doings " even with men." I find
the word likewise used once or twice" in epistles that are
attributed to Ignatius; where ^etporoi'T/crat iiTiaKoiTov^, is to
choose some bishop that should be sent as a legate to Antioch
in Syria to procure and confirm the peace of that church, and
not to choose one that should be bishop of Antioch ; for as
yet Ignatius their bishop was living, who wrote that epistle ;
and what had the churches of Philadelphia and Smyrna to do
with the choosing of a new bishop for the church of Antioch ?
but as other chiu'ches used in any contention or vmquietncss
of their neighboiu's to send, some their bishop, some an elder
or deacon, to appease the strife, and reduce the church to con-
cord, so Ignatius prayed them in his absence, being now

u oil fjL6vov 5e dAAa Kol xftporovridfls Supi'as, irpi-Kov ecrrlv vfuv, ws ^KKXrjcrla

vnh rwv iKK\T]ffiu>v (rvviKSrifj.os tj/xwu. 2 0eoD x^^poTovrjcTat 4iricrKOTrov, els t5

Cor. viii. l8, 19. npfcrfifiKTai (Kel Qfov irpecrPfia!'.]

V 'AttocttoAoi (KK\r)(Tiuv. 2 Cor. viii. " Ignatii Kj)ist. ad Polycarpiim. [ed.

23. Loud. 1680. p. 15. npfTTfi UoAvKapTTf

w If^natii Epist. ad Philadeli)hios. [ed. OfofMaKapta-ruTare, ffvfj.^ovKtov ayays?!'

IvOnd. 16S0. p. 1S7. 'EttsiSt; Kara rrju CfOTrpeTreVraTo;', »col x^'P"'''''''')''^''"' ''■"'o ^''

irpofffvxv dfJ'-iiii', Koi to crirKayxvo- & tX*'''* aywrrrtThv \'iav tx*'''^ ''"' ^kvov, t>s Svvri-

iv Xptar(^ 'ItjctoC, ainjyyfXr] fxot (ipriffv- cmai deoSpSfios Ka\(7ffOai.]
flV T/)*" iKK\7](rtai> T7J1/ «V 'Aj'Tjox'a tTjs

120 THE PERPETUAL GOVERNMENT CHAP. VII,

Christ's prisoner, to send some sufficient legate to heal the
breach that was made, and quench the flame that was kindled
in his church at Antioch.

For the signification and etymology of the word x^i-poTovelv
this may suffice ; by which it is evident, no proof can be made
from the fact of Paul and Barnabas, in Acts xiv., that the
people or presbytery concurred with them in the election of
elders, or imposition of hands ; yea, rather, since x^'-P^Tove'tv
with all Greek councils, fathers, and stories, is " to ordain by
laying on of hands," both the general use of the word amongst
all Greek divines, and the coherence of the text do enforce,
that Paul and Barnabas, without assistance or consent of
others (for any thing that is expressed), imposed hands on
meet pastors in every place and church that was destitute.
And this translation of the word hath far better warrant than
that which is lately crept into some English Bibles, " they
ordained elders by election."

{ The place, i Tim. iv. is left ; whereas some think St. Paul
confesseth, that others joined with him in the calling of
Timothy : but what if the word irpecrfivTeptov signify there, not
the college of elders, but rather the degree and office of an
elder ; how can we thence infer ^^ that others joined with Paul

^^ in laying hands on Timothy ? The commentaries under Je-
rome's name do so expound it, "He received the grace of
prophecy, together with the order (or, calling) of a bishop y."
And so Priraasius,Haymo,and others understand it. Yea, Lyra
himself could find that " (the word) presbyterium'''' (in this
place of St. Paul) " is the dignity or office of an elder ^;" and
he speaketh nothing amiss, for the Greek word hath that sig-
nification as usual as the other.

In the second canon of the great Nicene council, the fathers
misliked that some were promoted " together with their bap-

XX Altered thus: " Num homonymiam Test. Exposit. [Romae. 1472. fol. 124.111

verbijpreesidium causae suae collocabunt? i Tim. iv.] " Est aiitem presbyterium,

et hoc fundamento totam disciphnse su- dignitas vel officium presbyteri [et ac-

perficiem excitabunt ?" cipitur hie presbyterium pro episcopatu

y Hieron. in i Tim. iv. [t. ix. 385. sicut e converso sub nomine episcopi

" Prophetiae gratiam habebat cum ordi- vel episcopatus comprehenditur presby-

patione episcopatus-"] ter sen praelatus in principio capituli

!(■ Nicolai de Lyra Librorum Nov. praicedentis."]

CHAP. VII. OF Christ's church. 121

tism unto the office or dignity of a bishop, or of an eklera;"
that is, unto a bishopric or an eldership. The council of
Antioch, the eighteenth canon, taketh order, that such as
were appointed to be bishops, and could not be received in
the places to which they were named, should return to the
churches where they were before, and retain their former de-
gree and calling of an elder ; but if they troubled or dis-
quieted the bishops already settled, dc/jatpeio-^at avrovs /cat Tr}v
Tifxr]v Tov TTpecrlSvTepLov, " even the (degree and) honour of the
eldership (which they had) should be taken from themb."
The council of Africa in their epistle to Bonifacius bishop of
Kome, advertising him what they had done with Apiarius for
whom he had written unto them, saith in this wise : " AVe
thought good, that Apiarius the priest should be removed
from the church of Sica, but retain the honour of his degree,
and receiving our letters of testimony, might" in any other
church " where he would and could, execute the office of his
priesthood '^."

Euscbius useth the word in that sense very often. The
bishops, saith he, of Caesaria and Jerusalem, judging Origen
to be worthy of the highest degree, " laid hands on him for
an eldership'' ;" or to make him an elder. Again, the bishops
of Caesaria prayed him to expound the Scriptures unto the
whole congregation, " when as yet he had not received impo-
sition of hands of an eldership, or of priesthood^" Not long

a Concil. Nicaeni can. ii. [t. ii. col. c Concil. Afric. can. cxxxiv. ft. ii.

29. 'Et€i5^ TToXAa i^TOi virh a.vd.yKT)s, I'ol. 1 1 39. "HptfffV tj/mv Jva fK ttjs if

fl fiAA.oj i-Kiiyofxfvuv riuv avdpwirwv iyi- 'S.iKTi (KKXiqaias anoKivrid^ 6 Trpfff^vrfpos

vfTo Ttapa. rhv Kav6varhv fKK\r)aia(TriKbv 'Airiapios, <pv\aTTO^i(vr)s , avTtji S'n\ov6Ti

wan avdpwTTOvs anh iQviKov ^iov UpTi t^s ti^tjs tov fiadfJLOv ainov Kul \a^i-

irpo(r€\06vTas ttj iricrrd koI eV oXiyip ^dvoiv iincnoK^v, uirovSrfKOT€ aWaxov

Xpivcf) Kur-nxn^ivras, evdiis M rh nvfv- fiov\-n6eir] Kal 5vvr)6firt, ry KadvKotn-i

fjLaTiKbv \ovrphv &y(iv, koX d/xa rif /3air- rov irpfa-fivTfpiov KfirovpyTtaT).]

Ttcrerivai Trpodyeiv (Is iinffKoir^v ^ irpeo-- 'I Eusebius, lil>. vi. cap. 8. [ed. Par.

fixn-fpflof KaXws tSo^fV (x^tv TOV \otiTov 1678. p. 170. "Ore twv kuto. naAoi-

/uTjSfc ToiovTO yiufffQai.^ <TTivr)v ol ixa.\t(TTa SoKtfioi koI Sianpt-

I) Concil. Antioch. can. xviii. [t. ii. wovTes Kaicrapfiai re Kal 'UpoffoKvfxwv

col. 569. Elf Tis fVio-KOTTOJ x^'poTOVTiOfls iniffKOiTot, TTpeff^eiwv Thv 'Clpiyevnv Kal

(Is TrapotKiav /x}] a.n(\dr] (Is V *X^'P<'- "^^^ avwTaToo ti/j-tis H^iov (Ivai 5oKi^a-

T0VT]e-r\, ov napa ttjj/ iavTov aiTiaf, aW (racTes, x«'P"^ *'^ ■irp((T^VT(piov avT<fi

iJTOi Sia TTjj/ TOV \aov TrapalT-qcriP, J) Si' reOeiKacri.]

(TipavaWiav ovK (^avTovy(vofji(VT)u,Tov. c K'lseh. Eccl. Hist. lilt. vi. cap. 20.

Toj' juere'xe'i'TTjSTiiiTjs koIttjj XeiToupYiay [ed. Par. 1678. p. 180. ^'E.Kdwv M

fj.6vov ^r]h(V irapfvox^ovvTa to7s irpdy- riaAaKTTiVi/s, iv Kaiaapda toj Siorpi^ay

fxaai TJjs iKKK-nffias, (vda hv avydyotro.'] iiroi('iTO- tvOa koX SiaK(y«reai, raj re

122 THE PERPETUAL GOVERNMENT CHAP. VII.

after, being sent into Palestine upon some urgent eccle-
siastical affairs, " he received imposition of hands of priest-
hood by the bishops of those parts f." And Cornelius speak-
ing of Novatus, saith, he gat his priesthood or eldership by
the favour of the bishop, " that laid hands on him for the lot
or office of an eldership"." Socrates telling how Proclus rose
to be bishop of Constantinople, saith that Atticus first placed
him " in the order of deaconship " ;" after he was thought
worthy irpea-jBvTepeiov, and by Sisinnius preferred " to the
bishopric of Cyzicuni';" where StaKovta, Trpeo-jSurepeioy, e-ni-
o-KOTTTj, stand in order for the degree and place of a deacon,
elder, and bishop. And surely either the Greek tongue
wanteth a word to express the office and calling of an elder
derived from Trpeo-^Swrepos, which were absurd ; or else the two
words 7rpea-/3vreperoy and -npea^vripiov must signify as well the
office and degree of every elder, as the whole number and
assembly of elders.

If any man think this exposition to be frivolous or curious,
let him read what Calvinj confesseth of it ; " They which think
the word preshyterium, to be here a noun collective, and put
for the college of elders, think well in my judgment. Though
all things weighed, I confess the other sense agreeth well"
with the words, " that it should be a name of office''." Then
doth this place make no forcible proof that the presbytery
did concur with Paul in laying hands on Timothy. That
Paul laid hands on Timothy, cannot be doubted ; the words
2 Tim. i. 6. of Paul unto him are plain : " Stir up the grace of God, that
is in thee, by the imposition of my hands." That the pres-
bytery joined with him in that action is supposed out of the

Qeias fpfx.Ti)V€veiv ypa(f>a.s in\ rov KOiyov els Trpecr^vreplov K\ripoi'.']

Tris iKKXria-las, oi rrjSe inlffKOTroi, Kairoi 1» Socrates lib. vii. cap. 41. [p. 386. ed.

rris Tov Trpeff^vrepiov x^VO'''""'^"'^ o^^^'"'" ^^^- 1688. ^Ev rfj Td^fnrjs SiaKovias.']

reTvxVK^Ta aiirbv Ti^iovv.] i [IIp^s rr/v Kv^lkov iTncTKOwfiy. Ibid.]

f Ejusd. lib. vi. cap. 23. [p. 182. KaO' J Added L. : " vir longe doctis-

ovs 6 'npiyei/rts iireiyov(n]s XP^'"^ eKKA.17- simus,"

ffiaa-TtKwv tveKairpayfMdToov,iirlrTii'"E\- *^ Calvinus in I Tim. iv. 14. [ed.

Aa5a aniXdixevos rrji/ Sia TlaKaunivns, Genevae, 1600. p. 495- " Presbyterium

■7rpe(r^vTfplov xe'po^f^'"" «'' Kai(rapelq. qui hie collectivum nomen esse putant,

irphs Toov Tp5€ iTTKTKdirwv avaXajx^dvei.'] pro collegio presbyterorum positum,

g: Ejusd'. lib. vi. cap. 43. [p. 199. recte sentiunt meo judicio; tametsi om-

KaTaXiTTojv yap 6 Kafx-rrphs ovtos r^v nibus expensis, diversum sensum non

iKKK-qaiav rov 06oD, ev ^ Tnarevaas ko,- male quadrare fateor, ut sit nomen of-

Tr)|iaJ07j rov irpfff^vreplov Kara X^P'" ficii."]
Tov iirtffKoirov rov iiridevTos avr^ X^'P"^

CHAP. VII. OF Christ's church. 123

words of Paul, i Tim. iv, but cannot thence be concluded ; as
we see by the diverse signification of the word TTpccrjBvTfpCov,
and by the confession of old and new writers.

But Calvin, you say, affirmeth the other exposition to be
the better; and so do Chrysostom, Ambrose, Thcodoret,
Theophylact and others. Nay, what if Calvin ' reject the other
exposition as contrary to Paul's own words elsewhere uttered ?
Look his Institutions ; his words be these : " Paul himself saith,
that he, and no others mo, laid hands on Timothy. ' Stir
up the grace,' saith he, ' that is in thee by the lapng on of my
hands :' for that which is written in the other epistle of impo-
sition of hands of the eldership, I do not so take it, as if Paul
spake of the college of elders, but by that word I understand
the very ordering (of Timothy) ; as if Paul had said. Look that
the grace be not in vain, which thou receivedst by imposition
of hands when I created (or made] thee an elder ^."

If, seposing a little the names of men, we examine the
grounds of both interpretations, or remember but your own
positions, we shall soon perceive which is the likelier. That
the presbytery joined with Paul in laying hands on Timothy,
no reason evicteth ; only the ambiguity of the word, which
hath those two significations, leadeth some writers to that sur-
mise : on the other side, that Paul himself laid hands on
Timothy without others to conjoin with him; besides the
words of Paul, which are plain enough ^ for that purpose, the
excellency of Timothy's function «, were he evangelist or
bishop, and sufficiency of Paul's hands do strongly induce P.
Yourselves say, Timothy was an evangelist, that is, one which

1 Thus altered in the Latin : " Cal- de seniorum coUee^io loqiiatiir ; sed hoc

xniiiis, ut untea vidimus, utramque nomine ordinationem ipsam intelligo ;

partem aequa lance sustinet : sed idem quasi diceret, Far ut gratia, quam per

alibi re tota diligentius et accuratius nianuum inipositionera recepisti, quum

ponderata, in nostram plane propendet te presl)yterum crearem,non sitirrita."]
seiitentiam." » Thus L. : " printer ipsius nianifesta

"' Calvini Instit. lib. iv. cap. 3. [ed. verba brevissime simul ac verissime a

Genevjv, 1608. fol. 218. " Paulus ipse Calvino superius exposita."
alibi se, non alios comphires, Tiniotheo o Addetl L. : " supra sortem presby-

manus imposuisse commemorat. ' Ad- teroiiun,"

moneo te,' inquit, ' ut gratiara suscites, P Addetl L. : " Ut interim istorum ho-

quie in te est per impositionem ma- minum confessionem tai-eam, (jui si con-

ninim mearuni.' Nam quod in altera stare sil)i vi-lint, nulla jiotuit in ordi-

epistola de impositione niaimuni presby- nando Timotheo, quippe evangelista,

terii dicitur, non ita accipio, quasi Paulus presbyterorum authoritas intercedere."

124

THE PERPETUAL GOVERNMENT

CHAP. VIT.

attended and helped the apostle in his travels for the gospel ;
and to appoint who should follow the apostle in his voyages,
pertained not to the presbytery of any one church, but lay
wholly in the apostle's own choice and liking ; as appeareth
by his refusing Mark, and taking Silas, when Barnabas de-
parted from him, because he " would not take Mark into his
company." Again, the power and gifts of an evangelist or
bishop so far exceeded the degree of presbyters, that they
could not be derived from them, but from the apostles 'J. As
therefore Timothy could not have the calling neither of an
evangelist nor of a bishop, from the presbytery, but from the
apostle ; so was he to receive imposition of hands (the sign
and seal of his calling) from the apostle, and not from the
presbytery. Lastly, since Paul saith, his hands were laid on
Timothy, what needed the help of other men's hands ? were
not Paul's hands sufficient without assistance to give him the
grace either of a prophet, evangelist, bishop or pastor ? The
first prophets and pastors to whom the apostle committed the
churches of the Gentiles ; from whose hands did they receive
their gifts ? not from Paul's ? Then if Paul's hands were able to
make the pastors and prophets, when as yet there was no pres-
bytery, had he now lost his apostolic power, that he could not
do the like to Timothy r ?

But Chrysostom and others affirm, that mo besides Paul
laid hands on Timothy.] Chrysostom clean excludeth^ the
presbytery by saying, " The presbyters could not impose
hands on a bishop * ;" those are his words before alleged.
Theodoret saith, " Paul here calleth them the presbytery,
which had apostolic grace "," that is, episcopal, as himself ex-
poundeth it. Theophylact followeth Chrysostom, and taketh
the presbytery for the bishops, saying;/' Mark what force

1 Thus L.: " Deinde charismata Spi-
ritus in Timotlieum collata, quae Panhis
jubet exsuscitari; et potestas evaiigelica
si istis credimus ; aut episcopi, si priscis
patribus conseutimusjpresbyterorum vo-
cationem longe superabant, et a nullis
prceterquam apostolis dari potuenmt."

r Added L. : '' An ita vecordes erimus
et amentes, ut apostolicam in Paulo
potestatem exaruisse dicamus ?"

s Thus L. : " Chrysostomus adjungit

alios, sed illos quidem episcopos ; presby-
teros autem verbis disertis excludit."

t Chrysostom. in i Tim. Hom. xiii.
[t. xii. 486. Oil yap 5r? irpea'^VTepoi rhv
iTtia-Koirov exeiporovovv.]

u [Theodoreti Interpret. Epist. i. ad
Tim. cap. v. [ed. HaliJe. 1771. t. iii.
662. XdpiiTfxa TTjv Si^affKa\iav e/caAece.]
irpea^vrepiou Se ivravda, tovs Trjs airo-
(TToKiKTJs x^'P'-'^os r;|(«/u.eVot/x.]

CHAP. VII. OF CHIIIST"'s CHURCH. 125

the imposing of hands by bishops hath "." Ambrose inclineth
to one rather than to many ; his words are : " That the grace
of the ordainer was given, he signifieth by prophecy and im-
position of hands w."

As yet then we have no proof by the scriptures, that in
elections of elders the people concurred with the apostles ;
nor that in imposing hands the presbytery joined with them :
the places cited to that intent, prove no such thing. Matthias
was chosen by lots ; the seven deacons ", yourselves say, had
no charge of the word and sacraments : at Lystra and Iconium,
Paul and Barnabas laid hands on such as they found meet to
be elders ; and Timothy being superior to presbyters, was of
force to have the gifts and grace of his calling, not from them,
but from the apostle's hands. I have not racked nor wrested
the places from their natural sense, nor the words from their
proper significance. XeipoToveiv, with ecclesiastical writers, to
him that will not purposely shut his eyes against the truth >',
is to impose hands ; irpea^vTipLov is the office and calling of
an elder, as Avell as the number of elders ^ ; and that sense
Cahdn not only confesseth " to agree well^" with the text,
but resolutely upholdeth it in his Institutions, as the right
meaning of St. Paul's words ; the presbytery must go seek for
some other hold for the imposition of their hands. The
fathers Greek and Latin, repel that as an oversight or conceit
in our late ^vriters.

How then were elections made, and imposition of hands
given in the apostles' time ? I confess I had rather read other

V Theophylacti in i Tim. iv. Com- ferimus (praeterqiiamquod Paulusasserit

ment. [v. 14.. OpaSi (ppiKrhv tI Siivarai Timotheiim suis manibiis consecratum)

T] iirlBecTis rSiv UpaTiKwv x^'V'*"'-] Calvimis istorum nemini secundiis in

w Ambros. in 1 Tim. iv. [t. iii. 405. suis Christianse religionis fundamentis,

" Oratiam tanien dari ordinatoris signi- ingenue confitetur et libere. Veritatis

ficat per prophetiam et manuum iinpo- quanta vis (luantuni est lumen, nisi axires

sitionem."] ad omnia lilteat occludere, et oculos ol)-

X Thus L.: " Septemdiacononim fide- siguare? Eant isti nunc et sua com-

litas, universae multitudini fuit prius menta pro sancti Spiritus institntis ven-

approbanda, ((uam cseterorum omnium ditent : populares electiones jure divine

facultates illis crederentur, ad commu- stabilitas jactent, apostolos sine presby-

nem totius ecclesiae victum et cultuni teris maiuis imponere non potuisse cla-

Comparandum." mitent."

y Thus L. : " XeipoTovfiv si morem a Calvinus in i Tim. iv. 14. [ed.

conciliis, patribus, et historiis usitatum Geuevae 1600. p. 495. " Tametsi omni-

spectemus," &c. bus expensis, diversum sensuni non

z Added L. : "et hunc germanum male quadrare fateor, ut sit nomen

esse loci Paulini sensum quem nos ad- officii."

126 THE PERPETUAL GOVERNMENT CHAP. VII.

men's judgments herein, than write mine own, so as they take
the pains soberly to prove that they say, and not peremptorily
to avouch what they like ^ ; the which, if it might be ob-
served in the church of Christ, would a great deal the sooner
appease and decrease the strifes that now afflict the minds,
and quench the zeals of most men, not knowing where to rest,
or what to believe : yet lest our silence should animate others
to fall further in love with their fancies, I will not be grieved
to express what I suppose was the authentical and apostolical
manner of electing elders, and imposing hands : and first of
imposing of hands ; whence it was derived, and to what end
it was used.

The laying of hands on another's head was an ancient rite

amongst the Jews, used in making their prayers for any, and

bearing witness with, or against any, confirmed and ratified

Gen.xlviii. by God himself c. Jacob, when he blessed the children of

^'^' Joseph, laid his hands on their heads. Moses was willed by

Num.xxvii. God " to put his hauds upon Joshua, before all the congrega-

^ ' '9' tion, and in their sight to give him his charge," that he might

be ruler of the Lord's people. Every man by the law of

Lev. iv. 4. Moses was to " lay his hand on the head of his sacrifice" that

'^' he presented unto God. The two elders that falsely accused

Hist, of Susanna, " laid their hands on her head," whiles they gave

usanna. evidence against her. The Son of God when he came in

flesh, did not reject that ceremony, but did rather strengthen

JMatt. xix. it. When little children were brought unto him, " he laid his

if" , < hands on them, and blessed them." The sick, and such as

Mark X. 16. ' '

Mark vi. 5. were possessed with devils, were healed by the laying on of

j^, ' his hands ; and to the faithful he gave that power, that they

Mark xvi. " should lay their hands on the sick and recover them."

* ' • The apostles, receiving it from their Master, not only used

it in curing of diseases, and in their public blessings, prayers,

and supplications for any man that his labour might succeed

to the glory of God and good of others, but also retained it in

the calling and confirming of such as the spirit of grace would

make meet for the service of Christ's church, and in confer-

Acts xxviii. ring the gifts of the Holy Ghost on them. " Paul laid

^ Thus L. : " vel firmis rationibiis c Thus li. : " ac tandem a Servatore
pugiiare non recusent ;" nostro in evangelio confinnatus."

CHAP. VII. OF f:iIUlST's CHUIlCir. 127

hands on the fother of PuhHus, when he cured him of his
fever and bloody flux." " Ananias Laid hands on Paul," when Acts ix. 17.
as yet he was not baptized, that he might " receive his eye-
sight." When the Holy Ghost commanded to separate and
dismiss Paul and Barnabas, that they might attend the work
whereto he had appointed them, Simeon, Lucius, and Ma-
nahen, that prophesied and preached at Antioch together
with them, " fiisted, prayed, and laid their hands on them, Actsxiii.3.
and let them go." "When the seven were chosen to see the
whole assembly provided for, and the goods of the faithful
well distributed, the apostles " prayed for them, and laid Acts vi. 6.
their hands on them."

Here first appeareth the ordaining of deacons ; in w^hose
election for the trial of their uprightness, discretion, and dili-
gence, to dispose the goods and alms of the church, the peo-
ple were consulted, as for matters not exceeding their reach,
and appertaining to their care : but on the seven, the apostles
and none else laid hands, though the seventy disciples and
elders were then in place with them. Now though the mul-
titude were meet judges of those things which were then re-
quired in the deacons, yet could they no more judge of the
gifts and abilities of pastors and prophets, than blind men of
colours. Knowledge dirccteth, ignorance deceiveth and dis-
ableth a judge. In the word and sacraments the people are
to follow their leaders, not to judge of their taler^ts. Of man-
ners, you think, they may jvidge, and in that respect their
consent needful to the choosing of elders. Thereof hereafter
in place more opportune : we now speak of the gifts and
graces that were requisite to the function of pastors and pro-
phets ; and those I say the multitude neither could, neither
can discern or examine. Howbeit this is not our question,
who could best judge of every man's gifts, but who then
could give them ? for at the first planting of the faith, the
apostles were to make men fit whom they found unfit, and
not to discern the gifts of such as were fit** ; and to that end

■* Added L. : " Nam cum primum popiilum docendum et regeiidum nulli

ecclesije plantarentur, etiam illi qui ere- iiieriiit idonci, nisi (|uos apostoli, per

dehant, in diviuis Scripturis et mysteriis niaiiuum suarum iinpositioneni, variis

adeo tyrones fuerunt et rudes, ut ad Si)iritus Sancti douis instiaierent, et ad

128

THE PERPETUAL GOVERNMENT

CHAP. VII.

Acts viii.
16-18.

Eph. iv. 12
I Cor. xii.

I Cor.

XIV.3

2 Tim. iii.
16.

had they power, with unposition of hands, to give the Holy-
Ghost to such as otherwise without those gifts and before
those gifts were most unfit.

An example will make it plain. When the people of
Samaria believed the preaching of Philip, and were baptized
in the name of Christ, " the Holy Ghost came on none of
them till Peter and John came down and prayed for them,
and laid their hands on them ;" and so " by laying on of the
apostles' hands, the Holy Ghost was given (them)." The
miraculous gifts of the Spirit, to speak with strange tongues,
to heal all diseases, but specially to preach, pray, and pro-
phesy by revelation, without all human learning or labour, it
pleased God, at the first spreading of the gospel, to bestow
, on many for " the edifying of his church and work of the
ministry," for so the apostle writeth ; that " the manifes-
tation of the Spirit is given to every man to profit (the
church) withal." These gifts the apostles gave with laying
on of hands, not to all that believed, or desired them, but to
those persons whom the Spirit pointed out^, and prepared for
the spreading of the truth, and guiding of the church ; and
in such measure as the Spirit pleased, " to comfort, exhort,
and edify the church withal." In Samaria Peter and John
found no meet men to undertake the charge of the church
after their departure, (for they were lately converted, and
scant yet trained in the mysteries of Christian religion, much
less acquainted with the Scriptures, by which their doctrine
should be directed, and they enabled to teach, convince, and
instruct in righteousness,) but by imposition of hands they did
furnish such as the Holy Ghost named unto them, with all
things needful for their calling ; making some of them pro-
phets, some pastors, some otherwise, and enduing every one

illud munus exsequendum aptos effice-
rent. Hanc a Cliristo potestatem, ut
impositione manuum omnigenas Spi-
ritus Sancti gratias largirentiir, qiiibus
homines repente mirandum in modum
ad verbi praedicationem redderentiir
idonei, non plebs, non preshyterium, sed
soli receperunt apostoli. Ex quo sequi-
tur Paulum, sine plebis aut presbyterii
consensu vel consilio, (quippe quibiis ea

conferendi Spiritum Sanctum facultas
non erat concessa) sola manuum suarum
impositione Timotheum tantis Spiritus
Sancti donis cumulare potuisse, ut divi-
nitus in pastorem, prophetam, aut evan-
gelistam delectus censeretur."

' Thus L. : "■ Arcana quadam ra-
tione Spiritus Sanctus apostolis signifi-
cabat."

CHAP. VII. OF Christ's church. 129

of them with graces answerable to their functions. In which
case we may not be so foohsh as to think the people did elect
on whom Peter and John should impose hands ; but, contrari-
wise, the Holy Ghost did name by voice or by prophecy on whom
he would bestow his gifts, and on those the apostles laid hands.
The like did Paul at Ephesus to the twelve disciples that
never heard of the gifts of the Holy Ghost before. He " laid Acta xix. 6.
his hands on them," and" the Holy Ghost came on them, and
they spake with tongues and prophesied," that is, they were
endued with gifts and graces meet " for the gathering of the
saints together, and work of the ministry." " We must con-Eph. iv. 12.
fess," saith Bcza, " that in this place is described the first
founding of the Ephesine church ; whereas before this, there
were no orderly assemblies of the godly there, and therefore
the apostle asketh them concerning those gifts >vith which God
used specially to furnish such as were admitted to the govern-
ment of the churches, to wit, whether hands were laid on
them, or they endued with those gifts of the Holy Ghost, by
which it might be gathered they were called by God to the
sacred ministry, as, namely, the gift of tongues and of pro-
phecy f." The judgment of Beza I take to be very sound
and good in this place, and thence, if I be not deceived, I
rightly conclude, that Paul called these twelve, and laid hands
on them to make them prophets and teachers in the church of
Ephesus, when as yet there was neither assembly to elect
them, nor presbytery to join with him ; and consequently the
imposition of Paul's hands alone, without the presbytery, was
most sufficient to make evangelists, prophets, and teachers in
the church of Clirist.

I Yea, what if the presbytery might not join with Paul in
that action ; but to give the gifts of the Holy Ghost with im-

[ posing hands was the peculiar sign and honour of his apostle-

f Theodor. Bez.ne, Annotat. in Acta percontari de donis quilius illos i)ei'u-

Apostol. cap. xix. [ed. Cantab. 1642. liariter solebat Deus ornare, qui gn-

Not. in V. ii. p. 352. " Necesse est bernaculis ecclesiaruin adinovcbaiittir,

igitur fateri bic non agi de perub'ari nuin videlicet jam essent ilbs maims

quapiaiii duodecim homiimm bistoria imposita?, vel essent i|)si iis saUcm Spi-

qui sint ab apostolo sen baptizati sen ritus Sancti donis j)ra>diti, ex qnibus col-

re-baptizati : neque de baptismo, sed de b'geretur illos ad sacrum ministerium

Epbesina; ecclesiae primordiis, cum an- divinitns vocari, velutidono linguarum,

tea nuUi fuissent illic ordine constituti et propheti;p."J
pioruni conventus : ac proinde apostolum

BILSON. K

130 THE PERPETUAL GOVERNMENT CHAP. VII.

Actsviii.i^. ship ? At Samaria was Philip, and even there he " converted"
and " baptized" the city, and yet Philip there present might
not join with Peter and John in laying on of hands, but they
two did it without Philip. Paul never travelled alone ; and

Actsxix.22. at this time Timothy and others " did minister unto him,"
and yet he alone laid hands on these twelve to make them

Rom.xv.29. prophets. That which he saith to the Romans, " I know,
when I come, I shall come unto you with the abundance of
the blessing of the gospel of Chiist," may very well bear this
sense, that he should come unto them with the plentiful gifts
of God's Spirit to be poured on them by his hands. That
which he saith to the Corinthians can have no other meaning,

2 Cor. xii, " The signs of an apostle were wrought among you, with
signs, wonders, and powers ; for what is it wherein you were
inferior to other churches ?" proving himself to be an apostle
by the gifts and graces that God bestowed on them by his
hands. Thus much and more is confessed by Beza, a man of
no small accounts, who grounding his opinion on the promise
of Christ made only to the twelve, and accordingly performed,
saith, " All the twelve assembled on the day of Pentecost,
expecting the promise made, for the good of the whole church,
but not unto the whole church, nor to all the disciples, but pro-
perly and peculiarly to these (twelve). Luke xxiv. 49 ; Matt,
xxviii. 16 and 19 ; Mark xvi. 14 and 15 ; Acts i. 2 and 4. In the
process of the story, they are all said to be of Galilee, neither is
Peter said to stand forth with any other colleagues than with these
eleven ; Acts ii. 7, 14 and 37 ; so that it evidently appeareth
this solemn sending of the Holy Ghost pertained to none other,
than to those twelve appointed with a special abundance of
the Holy Spirit, to plant churches throughout the world ; by
whose ministry (or hands) afterward the gifts of the Holy Ghost
might be given to such others as shouU be their helpers **."

e Added L. : " Cui et omnes boni qiiidem ecclesiae commodo, tamen non

plurimum, et isti omnia tribuunt in hac toti ecclesiae, nee discipulis omnibus,

praesertim controversia," sed istis proprie et peculiariter factum,

•■ Theod. Bezse Responsio ad Sara- Luc. xxiv. 49. Matth. xxviii. 16. 19.

viamdeMinistrorumEvangeliiGradibus Mar. xvi. 14. et 15. Act. i. 2. et 4.

[excudebat Joannes Le Preux, 1692, Neque id temere sic fuit gestum, ut

pp. 26, 27. in c. v. '' . . . . dictus est Mat- unus et idem par esse apostolus eo quo-

thias nndecim illis apostolis adjunctus, que declararetur, quod non ut antea

qui omnes time ex undecim facti duode- unus ante alium diversis locis et tempo-

cim, simul die Pentecostes convenerint : ribus ad discipulatum sed simul, eodem-

promissionem videlicet expectantes,totius que loco et tempore, et iidem [sic. qii.

CHAP. VI r, OF Christ's church. IBl

That none besides the twelve received the Hely Ghost,
when they did, or that all the rest received the same by the
apostles' hands, and not immediately from God, I dare not af-
firm. St. Austin saith, " The Holy Ghost came from heaven,
and filled an hundred and twenty (of them) sitting in one
place hh." The seven deacons Avere full of the Holy Ghost
before the apostles' hands were laid on them. And Peter
testifieth the same of the Gentiles that heard him preach in
Cornelius' house. "As I began to speak, the Holy Ghost Acts xi. 15.
fell on them, even as upon us at the beginning." So that
God gave the power of his Spirit as well to others, as to the
apostles ', and that without the apostles' hands : but I verily
believe, that at the first none gave the gifts and graces of the
Holy Ghost by imposing hands, save only the apostles J.
And so saith Chrysostom. " Philip baptizing gave not the
Holy Ghost; and indeed he could not; for the giving
thereof belonged only to the apostles *'." And again,
" Others received power to do signs, but not to give the
Holy Ghost ; this was peculiar to the apostles '." So
that not only the apostles might impose hands on such as
should be prophets and pastors in the church, to make them
fit for their callings "% by the power and gifts of God's Spirit,
without the presbytery ; but in that case the presbytery might
not arrogate so much unto themselves as to join with the apo-
stles in giving the Holy Ghost, which was the very seal of
their apostleship : and therefore whom the Spirit appointed,

iisfiem ?] adhibitis signis ad iinnm et clesia, nisi uhi veiiit de cctlo Spiritus

eiiiidein apostolatum sint adsciti. Deiiide Sanctus, et implevit uno loco sedentes

in illius historiae procrressii diountur oin- centum vig-iiiti ?"]

lies isti I'liisse Galiliei, riec dii-itur I'etrus 'Added L. : " quamvis iion eadeni

stetissei'uin aliis quani cum undecimsuis mensura,"

coUegis, Act. ii. 7, et 14, et 37. ut mani- j Added L. : "nam eos solos id fe-

feste liqueat banc niissionem Sp. Sancti cisse lego, non alios."

tarn solenneni ad nuUos alios, quam ad •• Chrysost. in Act. Horn, xviii. cap.

illos duodecim plantandis per orbem vii. [t. ix. 170. Aih Kal PairTl^cou TrveOfia

terrarum ecclesiis, cum peculiari Sancti rots Paim(oiJ.4vois ovk iSiSov ovSt yap

Sp. abundantia destinatos pertinuisse, elxfv f^ovcriaw tovto yap rh ^Sjpov ^ji6vwv

quorum postea ministerio, aliis ipsorum rwv SwSeKa ^v.

ffvvfpyois futuri Spir. Sancti xop^"'/^'*'''''' * Ibid. [Avvafiiv fiev yap tXa^ov iroif7v

[sic cum 17 pro C\ communicareiitiir, (Trifj.(7a' oix' 5e rb -irvtv/xa SiSifai ere-

quod significatum etiam voluit I'etrus pois.]

Joelis pr ophetiamitan s."] m Thus L. : " idoneos sine minima

hli August, in Kpist. Joan. Tractat. temporis dilatione,"
ii. [t. ix. 588. " Ubi inchoata est ec-

K 2

132 THE PERPETUAL GOVERNMENT CHAP. Vll.

the apostles ordained with imposing hands without either
people or presbytery to join with them, to ratify their election
or action. Men's voices might be spared when God''s will
was revealed ; and the Spirit gave his gifts, not as others^con-
sented or liked, but where himself purposed and appointed.
The Holy Ghost then electing and choosing, how could the
presbytery take upon them either to confirm it without pre-
sumption, or reverse it without rebellion against God and his
Spirit.

Can any be shewed that was so named by the Spirit to
receive imposition of hands from the apostles ?] No doubt the
apostles were directed as well to the persons whom they
should choose, as to the places where they should teach.

Acts xvi. 6. When Paul would have preached in Phrygia, he " was for-
bidden of the Holy Ghost to preach the word in Asia."
When he sought to go into Bithynia, " the Spirit suffered
him not," but the " Lord called him" by a vision into Mace-

.^cts xiii. 2 donia. At Antioch " the Holy Ghost said, Separate me Bar-
nabas and Paul for the work whereto I have called them."

iTim.i. i8. Of Timothy Paul saith, " the prophecies (or, prophets) spake
of him before, that he should fight a good fight"." Neither
was this private to Timothy, but as Chrysostom noteth it, it
was usual in the apostles' times: " Then'', because nothing
was done by men, the pastors were made by prophecy. What is,
by prophecy ? By the Holy Ghost, (speaking by himself or by
the prophets,) as Saul was shewed by prophecy where he lay
hid amongst the stuff: as the Holy Ghost said, * Separate me
Paul and Barnabas, so was Timothy chosen P.' " And likewise
Theodoret upon the same words of the apostle to Timothy,
writeth thus ; " Thou hast not thy calling," saith Paul, " by

n Added L. : " Timotheum igitnr tes- airh Tryevfiaros ayiov . . . cTrel /cal o 'Saov\

timonio prophetarum approbatum et Kara ■irpo<p7)r6lav iSelxOr] iv toIs ffKeveffi

comniendatuni Paulus in comitatum KpvnTSixfvos Trpot^Tjreia -^v koI rh

assumpsit, et secum proficisci voluit et Kiy^iv, 'Xcpopiaare fj.ot rhu VlavXov, Kal

per impositionem maniium snarum eum rhv Bapvdl3av ovtcc St 6 TifiSdeos rjpedi].]

Spiritu Sancto locupletavit : in quo quis P Added L. : " In Timotheum a

potuit accedei'e, vel presbyterii vel po- Spiritu Sancto delectum ac designatum,

puli consensus ?" Paulus licet Apostolus, tamen sine pres-

o Chrysost. in i Tim. cap. i. horn. v. byterio manus imponere non potuit ?

[t. xii. 434. T(^T€ 5f, itrel ovSiv avdpco- Ita scilicet ratiocinantur nonnulli, sed

■jTivov fylvero, Kal anh TrpocpriTflas iyi- aliter longe (Jhrysostomus, et itidem

vovro oi Up{ir ri icrriv airh irpo<priTflas ; Theodoretus."

CHAP. VII. OF Christ's church. 133

men, but thou receivedst that order by divine revelation i."
And so the scholies collected by CEcumenius ; " By the reve-
lation of the Spirit, Timothy was chosen of Paul to be his
disciple, and circumcised, and ordained a bishop ^" Yea this
dured a long time after Paul's death, as Euscbius reporteth
out of Clemens Alexandrinus, all the while St. John the
apostle lived; of whom he writeth, that after his return " out
of Patmos unto Ephesus, he went to the churches of the
Gentiles adjoining, somewhere appointing bishops, some-
where setting whole churches in order, somewhere supplying
the clergy with such as the Spirit named, or di'a-vving lots for
such as the Spirit signified ^" So that thirty years after Peter
and Paul were dead, the Holy Ghost signified to St. John
whom he should take into the clergy; and for avoiding am-
bition and contention, he drew them by lots, even as we read
in the Acts was done in the choice of Matthias.

If you ask me, what was the general rule for elections and
ordinations in the apostles' times ; in a doubtful case I must
return a doubtful answer. There are three sorts of elections
mentioned in the New Testament ; by the Spirit, by lots, by
voices. By lots was Matthias chosen ; by voices the seven
deacons. By the Spirit speaking in his own person, were
Paul and Barnabas called from Antioch to preach to the Gen-
tiles. By the Spirit speaking in the prophets was Timothy
designed : " Neglect not the grace which was given thee by ' Tim. iv.
prophecy with imposition of hands of an eldership." And
again: "This commandment I commit to thee, according toiTim.i. i8.
the prophecies that went before of thee." The apostles were
warned by the Spirit, as well of the parties on whom he would
bestow his gifts, as of the places wliither they should go, or

q Theodoret. Interpret, epist. i. ad s Euseb. Eccl. Hist. lib. iii. cap. 23.

Tim. cap. i. [Halw, 1771. t. iii. 645. [Par. 1678. p. 73. ^EireiST] yap rod rv-

Ov yap afOpwviyrjs, (pvcl, TeTvx'>l'<°'S pavvov TeXfvrfiaai/Tos, airh rrjs Tldr/iiov

K\i](Tews, aWa Kara ddau airoKaKv^iv rfjs vhffov ixerriXdiv ils r'tiv "Kcpftroy,

t\iv xf^porovlav iSt^w.] airpei irapaKa\ovfifuoi Kal M to Tr\rj-

T CEcumeiiii in l Kpist. ad Tim. o'lSx'^P''- '''tij' idviv '6irov /xiv ItnaKdirovs

Comment. [Lutet. Par. 1621. t. ii. KaTa(rri]<juiv, iiirov ^i 'ihas iKKXJiffias ap-

216. Kara yap Trvevfxaros aTroKaAv\ptf, /xScrwv Uttov 5e K\ripif! tva yf Tiva k\ti-

Kol jipe'Sr) TTapa rov YlavKov fls ^i.aBr|Tr}l' , puxrojv tuv inrb rov irvivfjiaros ff7]p.aivo-

Kol TrfpuT/UTJ^Tj, Kol MaKOiros ix^^P"'''''' piivoou.^

uTie-n.]

134 THE PERPETUAL GOVEENMENT CHAP. VII.

Acts viii. where they should stay. The Spirit spake to Philip, to join
Actsxi 17 himself to the eunuch's chariot; and to Peter, willing him
to go with Cornelius' messengers. Ananias and his wife
would needs try whether the Spirit in Peter knew the secrets
of their dealings : but their tempting the Holy Ghost in the
apostle was sharply revenged in them both^ " If I come
2Cor.xiii.2.again," saith Paul, "I will not spare, seeing you seek expe-
rience of Christ, that speaketh in me." By that Spirit were
Peter and John directed on whom they should lay hands at
Samaria ; and so was Paul at Ephesus, when he laid the first
foundation of that church. And in that sense he might after-
Acts xx. 28. ward truly say to the pastors and elders of Ephesus, " Take
heed to the flock where the Holy Ghost made you overseers ;"
for it was the Holy Ghost's doing, both to notify the persons
unto Paul, that should receive imposition of hands, and to
pour out his wonderful blessings on them to make them meet
for the calling of pastors and prophets, whereto he had chosen
them.

Whatsoever the apostles did, that had a most plentiful
measure of God's Spirit far above pastors, prophets and evange-
lists ; yet their followers, for example, Timothy and Titus, were
not to impose hands without the people and presbytery concur-
ring with them.] I have heard this often and earnestly asserted,
but I could never yet see it proved. The greatest ground of
this presumption is, for that the apostles themselves did so ;
from whose example their scholars would not rashly depart.
But as we find by better view, the apostles did not so ; by
lots and by prophets, directed not by men's wills, but by God's
Spirit, the apostles chose elders ; or rather by laying on their
hands, as the Holy Ghost guided them, they did furnish such
as before were neither meet nor able to sustain that charge
with the gifts of the Spirit fit for that calling : by the voices
and liking of the people, they made no pastors nor prophets,
that I read ; and therefore I must have leave to think that
Titus and Timothy used rather the help of prophecy to find
whom the Spirit would name, than the consents or suffrages of

t Thus Ij. : " magno suo malo seuserunt eum animi recessus etiam intimos
perscrutari.''

CHAP. VII. OF Christ's church. 135

the people ; for in their times the gifts of the Spirit were not
quenched, yea the prophets that Avere under the apostles,
continued under them ; and these two gifts, " the revealing i Cor. xiv.
of secrets," and " discerning of spirits," which the prophets ^^'
and evangelists had, (though in less measure than the apo-
stles,) served chiefly to distinguish who were fit or unfit for
the serA-ice of Clu-ist's church. When prophets failed, the
church was forced to come to voices ; but so long as the Spirit
declared by the mouths of the prophets whom he had chosen,
the consent of the people or presbytery might not be re-
quired.

The apostle giveth rules to Timothy and Titus, what manner
of men must be chosen, and how they must be qualified be-
fore they be elected.] Paul doth not teach the people whom
they should elect, but appointeth Timothy and Titus whom
they should admit. To prevent ambition and emulation in
the competitors, aflfection and dissension in the electors, lots
were first liked by the apostles, and retained a long time after
by St. John ; and to disappoint seducing and lying spirits
then crept into the world, and into the church, these rules
were prescribed as a touchstone for Timothy and Titus, to
discern the spii'it of truth speaking sincerely, from the spirit
of error, flattering and admiring the persons of men for advan-
tage sake : for as God gave the power and grace of his Spirit
to his church in great abundance to illustrate the glory and
enlarge the kingdom of his Son ; so the devil ceased not to in-
termix whole swarms of fiilse and deceitful workmen to ob-
scure the brightness and hinder the increase of Christ's church;
and therefore the apostle setteth down what manner of men
Titus and Timothy shall lay hands on, and whom they shall
refuse, lest they be partakers of their sins.

Paul could not fear lest the Holy Ghost speaking by the
prophets would name men unworthy the place.] Paul saw the
number of false prophets already risen, and every day likely
to rise, and foresaw the poison and danger of their deceits and
pretences ; and for that cause setteth down a perpetual canon
to the church for ever, what vices must be shunned, and vir-
tues required, in a pastor and preacher. Such did the Holy
Ghost name whiles he ruled the mouths of the prophets, and

136 THE PERPETUAL GOVERNMENT CHAP. VII.

such for ever should be called, even when the gift of prophecy
was decayed".

The primitive church used always to elect her pastors by
the suffrages of the people ; and Cyprian saith " it is none
other than a divine tradition and apostolic observation."] I
shall have place and time anon to speak of the custom of the
church and opinion of the fathers; till then I reserve the
handling of both. I am now searching the scriptures and
viewing the word of God, whether it can thence be proved
that pastors and elders were, or ought to be, chosen by the
consent of the people ; and for my part I profess I find none.
I see some men zealously bent to authorize it by the will and
commandment of God : I dare not profess to be so privy to
Heb. V. 4. his will without his word. In the Old Testament, Aaron was
Num.iii. 15. called of God, and all the Levites, according to their families,
were likewise assigned to their places : the children succeeded
in their fathers' rooms : the prophets were inspired from above,
Exod. jii. and none elected : Moses, Joshua, and the judges, were ap-
J^j'mjj^^jj pointed by God, as also the princes of the twelve tribes. The
>8. seventy elders were such as were known (not chosen) to be

Num.xi.i6.^^<l^i's and rulers of the people; and to make captains over
Deut. i. 15. one thousand, one hundred, and ten, Moses took the chief
I Sam. X. of every tribe : to Saul God gave the kingdom by lots ; and
I Sam.xvi. a^^er to David by voice : their successors inherited or in-
J2. truded. I see in all these neither poHtical magistrate nor

Levitical minister chosen by the suffrages of the people. For
the New Testament, I have often said, the people made no
choice there, that I read, but only of the seven deacons, and
they were to be chosen by the people because they were to be
put in trust by the people, and not by the apostles, to dispose
the goods and lands of all the disciples at their discretions.
And though the apostles did will the people to provide them
meet men to serve their tables, yet this is no reason to con-
clude they did, or should do the like, in the choice of pro-
phets and pastors. For the deacons by your doctrine^' were

u Added L. : " de popularibus autem divinum loquantur."

electionibus nee Paiilus nee caeteronim v Added L. : " Nam ut a vestris pla-

quisqiiara, aut verbum fecit ant literam citis transvei-snm unguem non disceda-

scripsit quamvis no&tri nihil nisi jus mus, plurimum interest inter terrenas

CHAP. VII. OF Christ's chuhch. 137

to dispense the earthly riches of men, not the heavenly trea-
sures of God, as did the pastors and prophets, whose gifts
were given them by the apostles' hands, and not by people's
voices.

Paul and Barnabas, in every church where they came, or-
dained elders by the election of the people, as St. Luke
writcth in Acts xiv.] This is the only "^ place of the New Tes-
tament that can be brought to make any show for the popular
elections of elders ; and this is so plain a perverting of the
text, that I hope the learned will no more trouble the world
with it. They imposed hands to make pastors and prophets
in the churches as they travelled ; for so the word signifieth
with all Greek divines : popular elections they made none.
For I still avouch, that the apostles as they journeyed found
none fit for those places, whom the people might choose ; but
by imposing their hands, as the Spii'it directed, not as the
multitude fancied, made men fit, giving them those gifts of
the Spirit that were requisite for their calling. If you doubt
the truth thereof, mark well the ordaining of the first deacons.
The choice was referred to the multitude, whose officers and
agents the deacons were ; but in lajdng hands on them,
neither Barnabas, nor the rest of the seventy disciples, which
were then in that fellowship, and elders in the church of
Jerusalem, had any thing to do : the apostles, and none else,
laid hands on them^.

None yet had received the Holy Ghost but the apostles,
and therefore none could give the Holy Ghost besides the
apostles.] This is a shift that hoodcth some men's eyes, but
it will never hold the hammering. St. Luke saith, that after
the day of Pentecost, at which time all the apostles without
question were filled with the Holy Ghost, " As they prayed, the Acts iv. 31.

opes diaconorum ftdei cotnmissas, et societatem coiret."

divinas presbyteronim et episcoponiin w Thus L. : " Porrectas populj nianus

prudentiiv reservatas : nee si populo nee minieral)ant nee expet'tabaiit ; qiiin

tunc facta fuerit potestas de rebus suis Spiritui Sancto juitius auscultahant,

statuendi, j)rotiiius, ei fas erit res sacras quosnam illie muneribus suis admirandis

et ccelestes adarbitrium suum revocare. dignaretur, ut ad sacrum miuisterium

De ceteris per apostolorum manus de- habiles et apti redderentur."

sigiiatis, noil est quod amliigatur, cum x Added L. : "Et li<x; Beza vir egregie

in illiscreandis, et Sancti Sj)iritus inulti- doctus plane nobis a.sseiititur. Ith'iu ex

plici gratia ciunulandis ut oneri susti- bistoria Saniaritanoruni quilms Petrus

nendo pares essent, iiec populi voluntas et.Tohannes Spiritum Sanctum dederuut

quicquam valeret, nee plebs cum Deo facile perspicitur."

138 THE PEEPETUAL GOVERNMENT CHAP. VII.

place where they were assembled together was shaken, and
they were all filled with the Holy Ghost." The apostles were
before this replenished with the Holy Ghost ; now the rest,
each man in his proportion, received the gifts of the Spirit, to
serve the church of Christ. Undoubtedly the seven, and
sundry others, had received the Holy Ghost before this time,
though not in that high measure which the apostles had. The
words of the twelve to the rest of the disciples are these :

Acts vi. 3. " Wherefore, brethren, look ye out among you seven men
of honest report, and full of the Holy Ghost and of wisdom,
whom we may appoint to this business ;" ergo, these seven
and more (there had otherwise been no choice) were " full of
the Holy Ghost" before this election and imposition of hands.
If you confess that none could give the Holy Ghost by impo-
sition of hands but the apostles, (which I take to be most true,
and to be fully proved, as well by their imposing hands on
the seven deacons in the presence of the whole church with-
out any elder or disciple to join with them, as by the like
done at Samaria by Peter and John, and not by Philip, who
yet converted and baptized them, and wrought great signs
and wonders amongst them,) then you confess as much as I
would infer, — that none could make pastors and prophets by
imposing hands but the apostles ; and therefore in that case
the presbytery might not look to join with them.

Many imposed hands besides the apostles.] To other pur-

[ poses they did 7; but to create elders, there is no proof that

! the presbytery joined with the apostles in imposition of hands.

Did not the presbytery at Antioch lay hands on Paul

and Barnabas, when they sent them to preach the gospel unto

the Gentiles ?] The prophets did, the presbyters did not.

Actsxii. 25. Mark was then at Antioch, as St. Luke noteth ; yet imposed he
no hands, when the prophets did. Neither did the prophets
call Paul, or send him to preach to the Gentiles : the Holy
Ghost himself spake in the midst of the congregation, and

Acts xiii. 2. willed Paul and Barnabas to be separated for the work, to
which he had chosen them ; and with prayer over them, and
for them, they were dismissed.

y Thus L. : " Id ego non inficior. Timotheo siqiiidem Paulus prsecepit, ne cui
temere manus imponeret."

CHAP. VII.

OF CnillST's CHUllCH. 139

"Paul was here ordained," saith Chrysostom, " to be an apo-
stle, that he might preach with power ^."] Chrysostom meaneth
that Paul received here imposition of hands to attend the exe-
cution of his apostleship amongst the rest of the Gentiles, which
till then the Spirit had deferred ; but he received no power
from them to be an apostle, nor to preach unto the Gentiles.
Paul saith of himself that he was an apostle, "neither of Gal. i. 12.
men, nor by man," and that the " chiefest (gave him nothing. Gal. ii. 6.
or) added nothing unto him," that is, neither authority nor
instruction ; much less did these tln-ee of a meaner caUing
than the apostles lay hands on him to make him an apostle ;
that power belonged only to Christ. Again, he received his
apostleship of the Gentiles long before, as he saith, "When Gal. i. 15-
it pleased God to reveal his Son in me, that I might preach^?'
him amongst the Gentiles, I did not straightway confer with
flesh and blood, but went into Arabia, and after three yeai's
came" (first) " to Jerusalem." He had been at Jerusalem, Acts ix. 26.
and was " presented" by Barnabas " to the apostles," before
he came to Antioch. For, after the first sight of the apostles he
went from Jerusalem to Tarsus, and thence Barnabas fetched Acts xi. 25.
him, " as a chosen vessel to carry the name of Christ unto the Acts ix. 15.
Gentiles," when he first brought him to Antioch. And at
Antioch, where " he preached a whole year" before he re- Acts xi. 26.
ceived this imposition of hands, to whom preached he but to
the Grecians, that is, to the Gentiles ? Wherefore they did
not impose hands on him to give him authority to preach to
the Gentiles ; he received that commission from Christ long
before, and had then twelve months and more preached unto
the Gentiles in the very same place where they imposed
hands on him.

To what end then did they impose hands on Paul and Bar-
nabas ?] They had preached there a good time, and furnished
the church with needful doctrine and meet pastors to take
charge of their souls ; and then the Holy Ghost minding to
have them do the like in other places, willed the prophets

z Chrysost. Horn, xxvii. in Act. ven-oi Konrhv tts oitocttoAV. Si<rTf M""'
Apost. [cap. xiii. 249. t. ix.] x^'po'^o- ^|ot'cr/aj Kr)pvmiv,

140 THE PERPETUAL GOVERNMENT CHAP. VII.

Acts xiii. 2. and teachers there " to let them go," for so the word acpopi-
aare may signify, and the words following import as much.

Acts xiii. 3. that the prophets and pastors laying hands on them, a-nikvaav,

Act. xiii. 4 sent them away ; and they, €KTT€ix<pd€VT€s, being sent abroad
by the Holy Ghost, went to Seleucia, Cyprus, and other
places.

Imposition of hands to that purpose was not necessary.] No
more was fasting ; but by these two, joined with prayer, the
prophets and pastors witnessed unto the church, that they
were called away by the Holy Ghost, and departed not upon
their own heads, and that the work they took in hand needed
the continual prayers of the faithful, as well for the good suc-
cess of their pains, as protection of their persons amidst so
many troubles and dangers as they were like to sustain ; and
therefore, with a solemn kind of prayer for them, and bless-
ing of them, (for " imposition of hands," as Austin saith,
" is nothing else but prayer over a man*," and to that end
was it here used,) they commended them to the grace of God.
This was the purpose and effect of that imposition of hands,
which Paul and Barnabas received at Antioch, as St. Luke
himself reporteth; for after they had laboured and preached

Actsxiv.26. the gospel in many places, they returned to Antioch, " whence
they had been commended to the grace of God for the work
which" (now) " they had performed." So that when they
departed from Antioch, the prayers there made for them, and
imposition of hands on them, were nothing else but a com-
mending them to the grace of God for the better prospering
of the work which they undertook.

Chrysostom, CEcumeniixs, and others affirm that bishops,
which differ not from elders, laid hands on Timothy as well as
Paid.] They take the ■word, presbytery , wot for elders, as you
do, but for bishops ; and add this reason, " because presbyters
could not impose hands on a bishop ;" which directly over-
throweth your imposition of hands by the presbytery^.

a August, de Baptismo contra Dona- ^ Added L. : " praesertim quum in

tistas, lib. iii. cap. 16. [t. vii. col. 410. Pauli verbis non liquido confirmetur

" Manus autem impositio non sicut alios fuisse Pauli consortes in manibus

baptismus repeti non potest. Quid est super Timotheum imponendis."
enim aliud nisi oratio super hominem ?"j

CHAP. VII. OF Christ's church. 141

Yet others joined with Paul in imposing hands, which is
here denied.] The word, as Jerome doth expound it, ad-
mittcth no such sense. And if we follow Chrysostom's in-
terpretation, it rather harmeth than helpeth the presbytery :
for no presbyter, by his assertion, could impose hands.
Neither doth the text, if you consider it, say they joined with
Paul in imposing hands, but " grace was given to Timothy ' '^''"^- '^•
with the imposition of hands."

That must needs be, when Paul also imposed his hands.]
The presbytery, that is, the prophets, might lay hands on
him as well as Paul, though not at the same time, nor to the
same end. It is no strange thing in the church of Christ,
neither was it then in the apostles' times, for a man to receive
imposition of hands oftener than once. On Paul first Ananias Acts ix. 1 7.
laid hands, and afterwards the prophets of Antioch. Bar-Actsxiii.3.
nabas wanted not imposition of hands when he stood in the *^** '"
choice with Matthias, -without which he was not capable of
the apostleship, and yet afterward at Antioch he received itActsxiii. 3.
the second time. In the primitive church, they were first
deacons ; and upon trial, when they had ministered well and
were found blameless, they were admitted to be elders or
priests ; and after that, if their gifts and pains so deserved,
they were called to an higher degree ; and in every of these
they received imposition of hands. So that every one by the
ancient discipline of Christ's church, before he could come
from ministering to governing in the church of God, received
thrice, or at the least twice, imposition of hands. The like, if
any man list, he may imagine of Timothy, that the " good Acts xvi. 2.
report" which the " brethren of Lystra and Iconium gav^e"
of him unto Paul, whereupon "he would" that Timothy Acts xvi. 3.
" should go forth •svith him" ; grew upon trial of his fiiithful
and painful service in a former and lower vocation, for which
he had imposition of hands, and that moved Paul to take him
along Avith him, and when he saw his time, to impose hands
on him for a greater calling. For it is not credible that Paul
would impose hands on him at the first step to place him in
one of the highest degrees, being so young as he was, without
good experience of his sober and wise behaviour in some
other and former function.

142

THE PEHPETUAL GOVERNMENT

CHAP. vn.

c Lastly, if it should be granted that others joined with Paul
in laying hands on Timothy, we must not conclude it was of
necessity, as if Paul's hands had not been sufficient without
them to give the Holy Ghost, or that he had not power in
Acts xvi. 3. himself to choose who " should go forth with him," and
Actsxix.22. " minister unto him ;" we must shun both these as sensible
absurdities : but because Timothy was very young, lest Paul
should seem to be led with any light respect in taking him
unto his company, he might haply be content to hear the
judgments of the prophets then present and guided by the
same Spirit that he was, and suiFer their hands as well as
their mouths to concur with his in prophesying and praying
over Timothy, that all the church might know the Spirit of
God had pronounced him worthy the place, and not Paul's
aiFection advanced him unworthy. In that respect, I say,
Paul might be willing the prophets should express to the
whole assembly what the Holy Ghost spake in them touching
Timothy, and permit them with prayers and hands, as their
manner was, to confirm the same ; otherwise Paul alone had
power enough both to impose hands on pastors and prophets,
as he did at Ephesus ; and to make choice of his company, as
he did not long before, when he utterly refused Mark, and
retained Silas to travel with him.

c Thus amplified in the Latin : " Ad
extremum, ut hanc rem totam absolva-
mus ; si Grg-corum hoc detur authori-
tati (quod in ecclesia Dei non est inso-
lens) ut presbyterium una cum Paulo
manus imposuisse dicamus ; ex eo nihil
conficitur, quod ad istorum valeat insti-
tutum. Nam illorum temporum pres-
byteria constabant ex apostolis, pro-
phetis, evangeHstis, pastoribus, qui una
cum Paulo conjungi poterant in ordi-
natione Timothei. 'Svfj.irpeo'Pvrepov se
Petrus vocat ; id est, unum de presbyte-
ris, qui tamen inter apostolos primus
fuerat. Barnabas Lystrensibus et Ico-

niensibus presbyteris conjunctim cum
Paulo manus imposuit. Duo tameii hie
cavenda sunt. Unum ne de Pauli dig-
nitate detrahamus ; quasi manus apo-
stoli quibus tam ssepe Spiritum Sanctum
aliis contulisset, ad ordinandum "Timo-
theum sine presbyterio minus sufFecis-
sent. Altenmi, ne potestatem apostoli
minuamus, quasi non fuisset in ejus
arbitrio positum, quern secum deduceret,
quern Ephe^inse, quem Cretensi praefice-
ret ecclesiae sine presbyterorum nescio
quorum, consensu. Haec enim a veritate
valde sunt aliena."

CHAP. VIII. OF Christ's chuuch. 143

CHAP. VIII.

The apostolic power in determining doubts of faith, and delivering unto

Satan.

ANOTHER point'', in show diminishing apostolic authority,
is, that the elders assembled in the council of Jerusalem Acts xv. 4.
together with the apostles to discuss the matter in question
between Paul and others, and the letters, deciding the con-
troversy, were written to the churches abroad as well in their
names as in the apostles'. This case will soon be answered by
St. Paul himself. Paul stood not in doubt of his preaching,
neither needed he the consent of the apostles or elders to
confirm that doctrine which the Spirit of Christ had deUvered
unto him : we must remember his earnest protestation ; " If Gal. i. 8, 9.
an angel from heaven preach unto you otherwise than that you
have received" (of me), " hold him accursed. As we said before,
so say I again, If any man" (apostle or other) " preach unto
you otherwise than that you have received" (already), " let him
be accursed." And why ? The reason is jdelded in the next
words : " For I certify you, brethren, that the gospel which I Gal. i. i r,
preached was not of man ; neither received I it of man, neither
was I taught it, but by the revelation of Jesus Christ." What
therefore St. Paul was right well assured Christ had delivered

<• Prefixed L.: " Ex his quae sexti ca- rent ; literas etiam a synodo conscriptas,

pitis initio proposui, duo un'lii supersunt et legatos ad hanc litem sedandam mis-

tractanda, (|Uoruni utrunique potestatem sos tarn seuiorum et fratnim, quam apo-

apostolicam ita debilitat et enervat, ut stolorum nomen prietulisse ; et ha-c om-

neutrum apostoli sine plebis vel saltern nia inauifestis Luc« verbis confirmari.

presbyterii consensu fecisse, aut facere Rem ita se habuisse negari non potest ;

potuisse videantur. Horum primum in cur ita fecerint ratio nondum aperitur.

qua-stiouibus fidei terminandis : proxi- Neque enim ad hanc contioversiam

mum in ejectione sceleratorum et con- dirimendam Paulo vel soli defuit autho-

tumacium a cn>tu fidelium cernitur. As- ritas, nee illi opus erat ullo vel presbyte-

seritur enim ab istis presbyteros in con- ronim vel apostolonmi concilio aut con-

cilio Hierosolymitano una cum a])ostolis sensu, ut doctrinam divinitus illi tradi-

sedisse, ut (lua'stionem illam de circum- tarn conijH-obarent, sed alio Paulum

cisione Gentium et observatione. Lepis spectasse, si recterera attendamus, repe-

inter Paulum et alios agitatam explica- riemus."

12.

144 THE PERPETUAL GOVEIINMENT CHAP. VIII.

unto him, to submit that to the correcting or censuring of men,
yea, of the apostles themselves, had not been in him modera-
tion or sobriety, but distrust and infidelity. And for that
cause, when God revealed his Son unto him, he did not first
Gal. i. 1 6, " confer with flesh and blood," neither " went he to Jeru-
^^* salem unto those that were apostles before him," lest he should

seem to derogate from the voice and truth of Christ ; but
straightway preached the gospel, which he learned by revela-
tion ; and stood always resolved, that what the Son of God
had taught him, the sons of men ought not to revoke, and
could not amend.

Why then repaired he at length to Jerusalem to the apo-
stles and elders to have his doctrine examined and confirmed
unto the churches by their letters ?]e Many false brethren
came from Jerusalem, and pretending the apostles' names,
impugned both the credit and doctrine of Paul, and taught
that except the Gentiles were circumcised, they could not be
saved ; and by informing the brethren that this course was
observed at Jerusalem (for they counted Paul far inferior to
the chief apostles) they hindered the weak from beheving, and
caused the strong to stagger at the truth of Paul's doctrine.
To stop the mouths of these seducers, and to retain the
churches in their steadfastness, and remove this stumbling-
block from before the simple, that Paul taught contrary to
Gal. ii. 2. the rest of the apostles; the Holy Ghost "willed him" by
revelation to go up to Jerusalem and declare to the rest the
gospel which he preached, that by their general confession
and letters the doctrine which he preached might be ac-
knowledged unto the Gentiles to be sound and sincere. This
was the intent of Paul's journey thither : not to have his
doctrine revised and approved by their authorities, but to
have it heard and acknowledged by their confessions, that the
false report of their discording, everywhere spread by those
deceivers, might no longer trouble the minds of the Gentiles.
" I ascended" (saith Paul of that his journey to Jerusalem)
Gal. ii. 2. " by revelation :" when he came thither, what did he ? "I
declared" (saith he) " the gospel which I preach among the

e Added L. : " Facilis est et expedita responsio."

CHAP. viii. OF Christ's ( hurch. 145

Gentiles, and particularly to the chiefest ; for the false bre- Gal. ii. 4.
thren's sake, which crept in to spy out our liberty whixih we
have in Christ Jesus ; to whom we gave no place by yield-
ing, no not an hour, that the truth of the gospel might remain
amongst you" (that are Gentiles.) And " they that were Oal. ii. 6, 7.
chiefest added nothing unto me, but contrariwise, when they 9-
saw that the gospel over the Gentiles was committed unto
me, as the gospel over the Jews was unto Peter, when James,
Cephas, and John, which are counted to be pillars, knew the
grace which was given me, they gave to me and Barnabas
their right hands" (in token) " of fellowship,""

What needed the presence of the elders at this meeting ?]
Some of them had come from Jewry to Antioch, as sent from
the church at Jerusalem, and troubled the minds of the Gen-
tiles with urging circumcision. Wherefore, to know the
reason of their so doing, and to prevent the like in time to
come, the apostles would not have the matter privately
handled, but in the audience and presence of " the whole Acts xv. 22.
church ;" and with a general consent, letters were "WTitten in
all their names, as well to disclaim the sending of any such,
as also to confirm the Gentiles in the course which they had
begun *^*'. For these two points their letters import: " The Acts xv. 23,
apostles, elders, and brethren," which in the verse before are ""^' ^^' ^^'
called fhe lohole church, " to the brethren of the Gentiles at
Antioch, &c. Because we have heard that certain coming
from us have troubled you with words and entangled yoiu
minds, saying you must be circumcised, to whom we gave no
such commandment, it seemed therefore good unto us, when
we were together with one accord, to send chosen men unto
you with our beloved Paul and Barnabas, which shall tell the
same by word of mouth."

The apostles wanted neither authority nor sufficiency to
determine the matter. How manv doubts doth Paul himself
resolve to the Romans, to the Corinthians, to others without
a council ! This very question f, when after this meeting it
troubled the church of Galatia, did Paul allege the apostles'

ep Adtletl L. : " et Panluni ac Bar- f Added L. : " qiiaiu exortain An-

nabam, lit veros et gernianos fidri piw- tiochiif llierosolymitaiia syiiodus repres-
cones amplectereiitur." sit,"

BILSON. L

146 THE PERPETUAL GOVERNMENT CHAP. VIII.

letters unto them, or tlie decision made at Jerusalem ? No ;
Gal. V. 2-4. he resteth on his own apostleship ff, and saith, "Behold, I Paul
say unto you, that if you be circumcised, Christ shall profit
you nothing. For I testify unto every man which is circum-
cised, that he is bound to keep the whole law. Ye are
abolished from Christ, whosoever are justified by the law ;
ye are fallen from grace." The council at Jerusalem decreed
it was not needful for the Gentiles to be circumcised before
they could be saved. It seemed good to the Holy Ghost and
to them not to lay that burden on their necks. But Paul
goeth a degree further, and telleth them they are " cut off
from Christ," and " fallen from grace," if they seek or admit
circumcision. He is so far from standing on the credit of that
assembly, that he utterly denieth they added any thing to him ;
and avoucheth he withstood and reproved Peter to his face
for the same cause at Antioch. Yea, in that council, who
decided the controversy but Peter and James ? yet because it
touched the whole church of Jewry, and for that many of the
elders then present were after to preach unto the Gentiles,
and to live amongst them and with them, the apostles, no
doubt, directed by God's Spirit, brought the matter to be
fully discussed in the open hearing of the whole church,
thereby to satisfy and quiet the consciences of those Jews that
Acts xxi. were " zealous of the law," though they believed ; and
^°" wholly to quench, if it were possible, the heart-burning and

detestation the believing Jews had of the Gentiles, which well
Actsxi. 3. appeared by their "striving with Peter" for " entering into
Acts xxi. the Gentiles and eating with them," and by their own "re-
port" made to Paul long after this council was ended ^.

The last thing wherein the people or presbytery seem to
join with the apostle's authority, is the putting the wicked
from among the faithful, and delivering them over to Satan,
of purpose to reduce them to repentance, or by their example

^l Thus L. : " Nnm caeterorum sen- cur et Paulus Hierosolymam ascenderit

tentiam et authoritateni interposuit et et apostoli concilium coegerint, non ut

non potius suum ipsius apostolatum ca- presbyterorum opem implorarent, sed iit

lumniis contradicentium opposuit ? Non legis zelotypiam et Gentium detestatio-

sacrarura literarum armis dimicavit, et nem in ci-edentibus Judseis moUirent et

hostes siu) quasi Marte profligavit ?' mitigarent."

e Added L. : " Haec vera fuit causa

20.

CHAP. VIII. OF Christ's church. 147

to feai- others from the like offences. Of the incestuous Co-
rinthian St, Paul writeth thus : " I verily, as absent in body, ' Cor. v. 3,
but present in spirit, have already decreed, as if I were pre-
sent, that he which hath done this, when you are gathered
together, and my spirit, in the name of our Lord Jesus Christ,
by the power of our Lord Jesus Christ, to deliver such a
one unto Satan for the destruction of the flesh, that the spirit
may be saved in the day of the Lord Jesus. Put away there-
fore from among yourselves that wicked man." By this it is
collected that the apostle alone could not excommunicate, nor
deliver unto Satan, but the church must join with him; and
then for not hearing the church, the offender might be taken
for an ethnick and a pubUcaru

This place breedeth two great doubts : first, what it is to
deliver unto Satan ; next, by whom this incestuous person
was delivered unto Satan, whether by St. Paul or by the
Corinthians. And because the latter point is of more import-
ance to the matter we have in hand, let that first be exa-
mined : then after, what is meant by delivering unto Satan.

The least we can imagine of these words is, that Paul be-
ing absent requireth them to put the malefactor out of their
society, and to keep no company with him : for that rule he
givcth touching all notorious offenders in the same chapter :
" If any man that is called a brother, be a fornicator, or covet- i Cor. v.
ous person, or an idolater, or a railcr, or a drunkard, or an
extortioner, ^vith such a one eat not." As elsewhere he
charged the faithful to " withdraw themselves from every 2 Thess. iii.
brother that walked disorderly, and not after the instruction"^' '*•
which he gave them. And " if any man," saith he, " obey
not our words, keep no company with him, that he may be
ashamed." If the apostle did but this, that is, require them
(because he was not present) to remove that incestuous per-
son from their fellowship ; this sheweth he had authority over
them, after that sort in Christ's name to command them ; but
the words which he useth are far more forcible h.

Reproving their negligence for not doing what in them

li Added L. : " et si quid ego video, plus habent ponderis ad id quod qux-
rimus."

L 2

148 THE PERPETUAL GOVERKMENT CHAP. VIII.

lay to put that offender from among them, he addeth*,
I Cor. V. 3. " I have already decreed (or, determined), as if I were
present, by the power of our Lord Jesus Christ, to deliver
this wicked one to Satan J." He asketh not their consents,
he prayeth not their aid, he referreth not the matter to
their liking ; he saith, " I have already decreed," afore
he wrote, and afore they read, that part of his epistle.
What to do ? to join with them in delivering the tres-
passer to Satan ? No, " I have already decreed to deliver
this sinner unto Satan''." By what means ? By the power of
our Lord Jesus Christ. Then for aught that we yet find in
this place, the apostle, though absent, decreed as present, " to
do the deed himself," and that by the power and " might of
our Lord Jesus Christ ;" not by the consent or help of the
Corinthians.

But their assembling themselves was required withal ; for
he saith, " When you are assembled in the name of the Lord
Jesus and my spirit with youJ] The apostle would then do it
when the whole church might behold it, and be afraid of the
like. And though he were " absent in body," yet should
they find the force of his spirit present, even the " might and
power" of the Lord Jesus to deliver that heinous sinner unto
Satan. Now how should the power and might of Christ be
shewed in excluding a man from the word and sacraments ?
Pronouncing a few words is sufficient for that matter ; which
maketh me to be of Chrysostom's mind, that he was delivered
unto Satan, " to strike him with some grievous plague or
diseased"

This power in the apostles was neither strange nor rare.

When Ananias and his wife lied unto Peter, and thereby

Acts V. 5. would try whether the Holy Ghost in Peter knew the secrets

^' of their doings, Peter strake them both' dead with the very

• Thus L. : " ' Vos' (inquit) ' non 'S.arava. 1 Cor. v. 3.

luxistis, nt tolleretiir e medio vestri qui k Added L. : " Hoc neque presbyte-

facinus hoc patravit' et lenitatis ac mi- rium, si quod fuit Corinthi, neque plebs

sericordiae personam deponens quam facere potuit. Nam illi verborum im-

hbentissime semper sustinuit, vehe- bres maximi quibus Paulus fulgurat et

mentis et severi jiidicis partes suscepit, tonat, graviiis quiddam minantnr quam

et egit his verbis," solam a coetu fidehum exclusionem."

J ''HStj KCKpiKa ws irapli)v .... aw 1 Chrysost. in i Cor. cap. v. hom. xv.

rfi Svud/xet rov Kvpiov r]ij.uv 'Irjo-oC [t. xi. 153. "iva fxaa-rl^T) avrbv eA/cet

XpicTTov, TrapaSovfai rhv roiovrov to? Trov7)p$, f) vSffcfi frepa.^

CHAP. VIII. OF Christ's chuuch. 149

breath of his mouth, I mean, with the sound of his words.
When Elymas the sorcerer "resisted" the preaching of the Acts xiii. 8
truth, " and sought to turn away Sergius Paulus" from be- "'
lieving the same, " innnediately the hand of the Lord was
upon him" at Paul's Avord, and took his eyesight from him.
That which the apostle said of himself, " We have vengeance 2 Cor. x. 6.
in readiness against all disobedience," and even his words
next before the rebuking and punishing of this incestuous
person, " Shall I come unto you with a rod, or in the spirit of i Cor. iv.
mildness ?" and, " If I come again, I will not spare :" this ^ ^.q^ j^jjj
*' rod," this "vengeance," this "not sparing," import they^-
no more than a plain removing them that sinned from the fel-
lowship of others ? or, as the words lie, had St. Paul the mighty
power of God's Spirit to revenge the disobedient and to chas-
tise the disordered i* " The tokens," saith he, " of an apostle 2 Cor. xii.
were wrought among you with signs, and wonders, and great""
works (or, mighty poAvcrs)." And when some of them abused
the Lord's supper, "for this cause," saith he, "many are i Cor. xi.
weak and sick among you, and many be dead (or, sleep)." ^°'
Whereby it is evident that in the apostles' times, when as yet
there were no Christian magistrates to correct and punish the
disorders of such as professed the gospel, the hand of God,
sometimes by himself, sometimes by the apostles, did afflict and
scourge the wicked and irrepentant sinners, that thereby they
might learn not to detain the truth of God in unrighteousness,
and the rest fear to provoke his Avrath with the like uncleanness.
yVnd this is no such new found or vain exposition that it
should be scorned. Not only Chrysostom, but Jerome, Am-
brose, Theodoret '^, CEcumenius, Theophylact, and divers
others embrace it, as most coherent with the text. Jerome
saith, " ' To deliver him unto Satan for the destruction of tho
flesh' — that the devil may have power corporally to possess
him (or, afflict him) "." Ambrose saith, " This is the deliver-
ing unto Satan, when the apostle pronounceth the sentence,
and the devil which is ready to take into his power those that
are forsaken of God, hearing the sentence, seizeth on them
(forthwith) to let them understand they are therefore toj--

iw Added L. : " Setlulius." '• Ut arripieudi ilium corporalilcr hi'-

" Hieron. in i Cor. v. 5. [t. ix. ,^o6. beat ])ot«statfm."}

150 THE PERPETUAL GOVERNMENT CHAP. VIII.

mented because they have blasphemed o." Theodoret"'* : " Paul
sheweth that the Lord pronounceth sentence, and delivereth
him to the tormentor, and appointeth how far he shall proceed
to chastise the body only. By this place we are taught that
the devil invadeth them that are severed from the body of
the church, as finding them destitute of grace P." The com-
mentaries collected by CElcumenius : " For the destruction of
the flesh — He appointeth limits unto Satan, that he should
touch the body only, and not the soul. And he well saith, for
the destruction of the flesh, that is, to waste him (or, pine
him) with some sickness i." Theophylact : " For the destruc-
tion of the flesh — He doth restrain the devil to certain
bounds ; even as (he was restrained) in holy Job to touch the
body only, and not the soul^"

If we scan the circumstances % I see no cause why this ex-
position should be rejected. That he was excommunicated I
make no doubt ; these words of St. Paid lead me so to think :
I Cor. V. 2. " You have not rather sorrowed, that he which hath done this
''* (lewd) fact might be put from among you. Purge out there-

fore the old leaven ; put away from among you that wicked
man." For his excommunication these words had been sufii-
cient ; there needed no further nor other circumstances : but
because the fact was heinous and horrible, and such as the
very heathen abhorred, and therefore tended to the great
slander and reproach of Christ's name, the apostle not
content, as I take it, to have him only removed from the
company of the godly, addeth, that " he had already de-

o Ambros. in i Tim. i. 20. [t. v. €v(,i(rKan> t?js ^^P'tos.]
400. '•' Traditio autem hsec est, quia p Added L. : " Sediilius, • Tradere hu-

eommotus apostolus blasphemiis eorum, jusmodi hominem Satanae, id est, tor-

sententiam protulit in eos, diabolus au- tori diabolo, ut tom>ento carnis spiritus

tem qui ad hocparatus est, ut aversos a salvaretur.' "

Deo accipiat in potestatem, audita sen- q OEcumerfius in i Cor. v. 5. [t. i.

tentia corripit eos, ut intelligerent hac 458. ed. Lutet. Par. 1 63 1 .] "Opoj/ T(07j(r«

causa se poenisastringi, quia blasphema- rdS Saroj/^, fx6vov adifxaTos a^^aaOai, fx.^

verant."] koX ^^/vxns koXSis Se us oXeQpov

"" Theodoret. in Epist. r. ad Corinth, ttjs aapKhs, oTou 'Iva voacf avrhv tti^t).

*cap. V. [Halae, 1771. t. iii. 192. Kal r Theophylact. in I Cor. v. 5. ' [ed.

avrhv 5e rhv AemrSTrtv irpoKad-hixevov Aug. liinsell Episc. Heref. Lond. 1636.

e5€i|e, Koi r^v \prj<pov iK<p^povTa, Kal rf p. 200. "Opov Se ridrja-i rep 5ia^6\qr, Ka-

87]fj.icinrapa,SiS6yTa,Kai'6povsTi6evTa,cl)(rTe dainp Kal iirl rov 'loiyS, rod ffcifiaTos

n6vov iratSevcrai rh aSifxa' AiSa- aif/acrdai, aWa fiij Kal rrjs \pvxv^-

a-KS/xfOa Sh eVTeOOe;/, dis ro7s acbopi^o/xe- s Thus L. : "Si, tacitis patrum no-

vois, Kal rov eKK\-q(nacrri.Kov a-w/xaros minibus, hujus loci circumstantias excu-

XfupiCoi^euois, eireicriv 6 ^id^oXos ipvfiovs tiamius,"

CHAP. VITl.

OF Christ's church. 151

creed" to make him an example, and at their next meeting*,
" though he were ahscnt, by the mighty poAver of the Lord
Jesus (he would) deliver him unto Satan for the destruc-
tion of the flesh," to save the spirit by repentance. Paul
decreed this of himself, without the knowledge or consent of
the Corinthians. To execute that which he decreed, he
needed, and therefore used, the mighty power of the Lord
Jesus". For bvvauLs with St. Paul is often taken for the
miraculous power of the Holy Ghost, whereby the apostles
and others did great works, and had even the devils in sub-
jection unto them'. That which he would do should be this :
" to deliver him unto Satan" in the presence of them all " for
the destruction of the flesh," to the end the affliction of his
flesh might bring him to repentance, and so save his soul in
the day of Christ. To deliver unto Satan is more than to
excommunicate. Many are secluded from the company of
the godly for a time that are not yielded unto Satan ; yea,
many were delivered unto Satan without excommunication,
as Ananias and Elymas. The end of this action was the
affliction or destruction of the flesh ; which in excommunica-
tion hath no sense, except it be metaphorical : for excommu-
nication endangereth the spirit, and toucheth not the flesh.
And the lusts of the flesh are not destroyed by excommuni-
cation, but by repentance, which of itself is no consequent to
the other (for many are excommunicated that never repent) ;
but affliction and fear of destruction cause repentance, and
thereby the soul is saved. Forsomuch then as Paul " de-
creed it alone," and that " absent," and in performing it,
" used the mighty power of Christ," to the " destruction of
his flesh" that had sinned ; which things cannot be under-
stood of excommunicating or removing the offender from the
fellowship of the faithful, and that is before and after in other

t Added L. : " luculentara illi plagara communione saiictoniin et vitae ccelestis

inflicturum," haereditate propter siiuna scelus exclii-

u Added L. : " quae penes apostolum sum promintiare ; poterant vei'bis et

fiiit. nonaiitem plebein autpresbyterium minis gravissime viilnerare; populus

C'orinthiaciini." etiam al» omni vcdiintario conmiercio se

V Added L. : " In hac aiitem exer- sul)traliere potuit et debuit ; solus tanien

ceiida potestate, quae presbyterorum vel apostolus Satanae torquendum dare

popiili partes esse potuerunt ? Poterant potuit.**
presbyteri nefarium ilium honiinem a

152 THE PERPETUAL GOVERNMENT CHAP, Vlll.

words expressed ; I am persuaded, that by delivering unto
Satan, the apostle meant to shew the mighty power which
Christ had given him to revenge the disobedient, when the
Spirit of God should see it needful to make some men exam-
ple to others. Of that power he thus warneth the rest of the

2^Cor. xiii. Corinthians : " I write these things unto you absent, lest
when I am present I should use sharpness, according to the

2Cor.xii. power which the Lord hath given me. I fear when I come,
I shall bewail many of them which have sinned already and

1 Cor. xiii. not repented. I write to them which have heretofore sinned
and to others, that if I come again I will not spare."

But grant that by delivering unto Satan were meant excom-
munication, what reason is there to affirm the apostle alone
could not do it" ? " He alone decreed it," and " required
them" though he were absent, " to execute it^;" yea, he "re-
buketh" them for not putting the transgressor from amongst
them : and elsewhere he saith of himself, that he did the like.

1 Tim. i. '( Hymeneus and Alexander I have delivered unto Satan,

20.

that they might be taught not to blaspheme." Why should
we not believe he could do it, since he saith he did it ?

2 Cor. X. 6. He that " had vengeance in readiness against all disobe-

dience," why could he not by the same power deliver the
offender at Corinth unto Satan as well as he did elsewhere
Hymeneus and others ?

Excommunication, some think, pertained to the whole
Matt, xviii. church, because our Saviour said, " Tell the church ; if he
hear not the church, let him be to thee as an ethnick and pub-
lican ;" and therefore they conclude the apostle neither could
nor would excommunicate without the consent and liking of
the church.] What I take to be the true meaning of Christ's
words (" If he hear not the church, let him be to thee as an
ethnick and publican") I have said before ; I shall not need to
repeat it as now: nevertheless, because the ancient fathers use as

w Thus L. : " Apostolum sine plebis aur bus recitarent, non jwtuit credo fa-

aut presbyterii consensu non potuisse cere, quod fecisse se sci-iliit; praecipiti

quenqiiam excommunicare ? Pugionem quadam temeritate longius est progi-es-

plane plumbeum intentant." sus quam apostolatus septa permittebant,

X Thus L.: "Qui sohis hoc statuit, ad suum munus et stationem a Co-

Corinthiis ea de re ne consultis quidem, rinthiis revocanthis. Ita scilicet. Qui

qui suum ilHsdecretum significavit, non eo sunt animo non potuisse dicant apo,

ut rem judicatam rescinderent, sed ut stohim quod fecisse constat."
lattuu ab ipso sententiam in omnium

'7-

CHAP. VIII. OF chuist's chukch. 153

well these words of our Saviour as those of St. Paul to express
the strength and terror of excommunication, I will not gain-
say their exposition ; yet this shall we find to be most true,
that no catholic father ever heard or dreamed that lay elders
or the whole multitude should meddle with the keys and
sacraments of the church, but only the apostles and their suc-
cessors. " Tell it the church, that is," saith Chrysostom,
" the rulers and governors of the churchy." And upon the
next words, " Verily I say unto you, Whatsoever you bind
in earth shall be bound in heaven, &c." he writcth thus :
" Christ biddeth not the governor of the church to bind him,
but if thou bind him, the band is indissoluble 2." By these
words, saith Jerome, " Christ giveth his apostles power to
let them understand that man's judgment is ratified by
God's ^." " He forewarneth," saith Hilary, " that whom (the
apostles) bind or loose, answerably to that sentence they are
bound or loosed in heaven''.'"'

If this persuade us not the apostles had power without the
consent of the people or presbytery to excommunicate and
deliver unto Satan, we cannot deny but our Saviour gave
them this power, that " whose sins they did remit should be John xx. 23.
remitted, and whose they did retain should be retained ;" yea,
speaking particularly to one of them, he said, " I will give thee j\iatt. xvi.
the keys of the kingdom of heaven, and whatsoever thou shalt '9-
bind on earth, shall be bound in heaven ; and whatsoever thou
shalt loose on earth, shall be loosed in heaven." If then the rest
had equal power and like honour with Peter, as Cyprian ^ saith
they had ; and if Paul were nothing behind the chief apostles, 2 Cor. xii.

1 1.

y Chrvsost. in Matt, xviii. horn. Ixi. nodis innexos reliqtieriiit ; et quos sol-

[t. vii. 659. 'Eav 5e Ka\ tovtoiv -rrapa- verint, c<>nfessioiie videlicet saj)ientife re-

Kovar], €iVe rfj iKKK-naia rovricTTi rois ceperint in salutem, hi apostoliciu condi-

Trpoff'tSpfvova-iv. ) tione senteiitiaj in ctplis quoque ubsuluti

z Ibid. Kal ovk tlire Tcp ■irpof5p(p rfjs sint aut ligati."J

iKK\ri(Ttas, Srj(Tov Thv rotovToy aWaeav c Cj'prian. de Unitate Ecdesia-.

S-fl<rvs, avrw [tw AeXi/TTTj/ieVi^ rh irav [Oxon. 1682. p. 107. " Et qiiamvisapo-

iirnpfivuiv, Ka\ SAuto fxivei to 5€<r/Lia.] stoHs omnihns paiem potestateni tribiiat

a Hieron. Comment, in Alatth. xviii. et dicat, ' Siciit niisit me I'ater, et ego

[t. ix. can. 55. " Potestatem tiibuit mitto vos, accipite Spiritum Sanctum,

apostolis, nt si'iant qui a tahbns condem- .^i cui remiseritis peccata, remittentur

nantur, huniaiiani sententiam divina illi, si cui tenueritis teneJiuntur :' tainen

sententia roborari."] ut unitatem maiiilVstaret, unitatis ejus-

I) Hilar. Comment, in Matth. can. dem originem al) uno incipicntem sua

xviii. [p. 581. Par. 1652. " Ut quos auctoritate disposuit."]
in terris ligaverint, id est, peccatonim

154 THE PERPETUAL GOVERNMENT CHAP. VIII.

as himself affirmeth he -was not, it is evident he had power to
bind in heaven, and to deliver unto Satan without the help of
the presbytery or people of Corinth. And why? The power
of the keys was first settled in the apostles before it was deli-
vered unto the church, and the church received the keys from
the apostles, not the apostles from the church. And therefore
when Augustine saith, " If this (I will give thee the keys of
the kingdom of heaven) were spoken only to Peter, the
church doeth it not; if this be done in the church, then
Peter when he received the keys (represented, or) signified
the whole church'^." We must not think by the name of the
church he intendeth the lay presbytery or the people, but he
doth attribute this power to the church, because the apostles
and their successors, the pastors and governors of the church,
received the keys in Peter and with Peter. " The keys of
the kingdom of heaven we all that are priests," saith Ambrose,
" received in the blessed apostle Peter®."

The apostles then had the keys of Christ's kingdom to bind
and loose both in heaven and in earth ; and by the dignity of
their apostleship received the Holy Ghost to remit and retain
sins as well before as after Christ's resurrection, without either
presbytery or people to concur with them. " O you blessed
and holy men," saith Hilary, speaking of the apostles, " that
for the desert of your faith gat the keys of the kingdom of
heaven, and obtained right to bind and loose in heaven and
earth H"

sl suppose then it is not much to be contradicted that the

d August, in Joann. Tractat. 1. [t. ix. divini verbi compressam sub modio re-
col. 370. " Si hoc Petro tantum dictum tentavero, et non super candelabrum
est, non facit hoc ecclesia : si autem et propositam, cunctorum oculis manifes-
in ecclesia fit, ut qua; in terra ligaiitur. tavero, et claustra humanse imperitiae
in coelo ligentur, et quae solvuntur in per claves iHas regni ccelorum quas in
terra, solvantur in coelo : quia cum ex- beato Petro apostolo cuncti suscepimus
communicat ecclesia, in coelo ligatur sacerdotes, miiiime reseravero."]
excommunicatus : cum reconciliatur ab f Hilar, de Trinitate, lib. vi. [p. 1 18.
ecclesia in coelo solvitur reconciliatus : " Vos o sancti et beati viri ob fidei ves-
si hoc ergo in ecclesia fit, Petrus quando trae meritum claves regni coelorum sor-
claves accepit ecclesiam sanctam signifi- titi, et ligandi atque solvendi in coelo et
cavit."J in terra jus adepti."]

e Ambros. de Dignitate Sacerdotali, g Prefixed L. : " Ut ad hujus capitis

cap. I. [t. iv. 447. " Vae jam mihi est calcem de apostolorum praerogativa tan-

si minime prsedicavero et si susceptum dem aliquando perveniamus, et quae dis-

thesaurum in terra defossum, id est, in persa sunt colligamus, banc omnium

meo corde diu occuluero, et lucernam summam conficere possumus."

CHAP. VIII. OF CHRIST S CHURCH.

155

apostles had from their Master a larger commission, fuller in-
struction, higher power, and greater gifts than the rest of the
doctors, pastors, prophets, and evangelists in the church of
Christ ; and that the churches in their time were not governed
by the voices and consents of the greater part concurring
with them before any thing could be done, but by their pre-
cepts and rules delivered by speech, or expressed by writing,
which the faithful in every place as well pastors as people with
all readiness obeyed : and that in appointing and ordaining
pastors and ciders, as likewise in retaining sins, and binding
oifenders by delivering them unto Satan •*, or rejecting them
from the fellowship of saints, they needed not the help or
agreement of the people or presbytery ; but had power suffi-
cient with imposing their hands as the Spirit directed to make
prophets and pastors, by giving them the gifts of the Holy
Ghost needful for their several callings ; and by the same
power could yield the bodies of such as sinned and repented
not to be punished and afflicted by Satan, or remove them
from the communion of Christ's church, and exclude them
from the kingdom of heaven, as their wickedness or wilful-
ness deserved. This superiority they retained whiles they
lived ; so moderating their power, that they sought rather to
win the evil-disposed with lenity, than repress them with
authority, save when the wicked might no longer be endured
lest others should be infected ' ; and using such meekness and
' mildness towards all, that no schism disordered the church by
their rigour, nor soul perished by their defiiult ; labouring
more to profit many with their pains, than to prefer them-
selves before any by their privilege, and utterly forgetting
their o-\vn dignity, whiles they served and advanced Christ's
glory. I observe as well their patience as their preeminence,
lest any man should think I go about to make them princes
in the church of Christ, to command and punish at their
pleasures, and not rather faithful stewards and careful shep-
herdsJ, to feed and guide the church committed to their
charges.

1» Thus Tv. : "et censurisecclesiasticis." peret; aiit aliqiia sanctae doctrinse in-

i Thus L.: "nisi iibi niorbi dira vis sigiiis coiiflaretur iiit'aniia."
sua contagione latins manaret, et in J Added L. : " ex mandato Domini

dies singulos per c«tenim gregem ser- et Spiritus Sanrti praescripto."

156 THE PERPETUAL GOVERNMENT CHAP. IX.

CHAP. IX.

What parts of the apostles' power and charge were to remain in the church
after their decease, and to whom they were committed.

IT will haply be granted the apostles had their prerogative
and preeminence above others in the church of Christ,
but that limited to their persons, and during for their lives ;
and therefore no reason can be made from their superiority to
force the like to be received and established in the church of
Christ for all ages and places, since their office and function
are long since ceased, and no like power reserved to their suc-
cessors after them. I do not deny but many things in the
apostles were personal, given them by God's wisdom for the
first spreading of the faith and planting of the churches
amongst Jews and Gentiles, that all nations might be converted
unto Christ by the sight of their miracles, and directed by the
truth of their doctrine ; yet that all their gifts ended with
their lives, and no part of their charge and power remained
to their after-comers, may neither be confessed by us, nor
affirmed by any, unless we mean wholly to subvert the church
of Christ. To be called by Christ's oAvn mouth, and sent
into all nations ; to be furnished with the infallible assurance
of his truth, and visible assistance of his Spirit, not only to
speak with tongues, cure diseases, work miracles, know
secrets, and understand all wisdom, but to give the Holy
Ghost to others that they might do the like ; these things I
say were needful at the first preaching of the gospel, to con-
vert infidels that never heard of Christ before, to confirm the
believers compassed with divers temptations, and to store the
whole world then presently with meet pastors and teachers : but
to maintain the church once settled, and faith once preached,
there is no cause why either the immediate vocation, or general
commission, or mighty operation, and sudden inspirations of
the apostles should always endure. The scriptures once written.

CHAP. IX. OF Christ's chukch. 157

suffice all ages for instruction ; the miracles then clone are for
ever a most evident confirmation of their doctrine ; the autho-
rity of their first calling liveth yet in their succession, and
time and travel, joined with God's graces, bring pastors at
this present to perfection : yet the apostles' charge to teach,
baptize, and administer the Lord's supper, to bind and loose
sins in heaven and in earth, to impose hands for the ordain-
ing of pastors and elders, these parts of the apostolic function
and charge are not decayed, and cannot be wanted in the
church of God : there must either be no church, or else these
must remain ; for without these no church can continue.

The gospel must be preached, the sacraments must be fre-
quented, for which purposes some must be taken to the public
service and ministry of the church ; for "how shall they in- Rom. x. 14,
vocate in whom they have not believed? or how shall they '5*
believe (in him) of whom they have not heard ? or how shall
they hear without a preacher ? and how shall they preach,
except they be sent?" without sending there can be no
preaching ; without preaching the word there is no ordinary
means for fiiith ; and without faith there is no church.
Neither only the lack of the word and sacraments, but the
profanation and abuse of either, how greatly doth it endanger
the state and welfare of the whole church of Christ ! yea,
"the casting of holy things unto dogs," and of " pearls be- Matt.vii.6.
fore swine," how dreadful a judgment doth it procure, as well
to the consenters as presumers ! " A little leaven soureth the i Cor. v. 6.
whole mass." So that power to send labourers into God's
harvest, and to separate profane persons for defiling the mys-
teries and assemblies of the faithful, must be retained and
used in the church of Christ, unless we will turn the house
of God "into a den of thieves," and make the temple "aJerem. vii.
cage for unclean and hateful birds." Revel.xviii.

As the things be needful in the church of Christ, so the 2-
persons to whom they were first committed, cannot be doubted.
"Go teach all nations, baptizing them," said our Saviour to ."Mat.xxviii.
the eleven in mount Olivet, when he ascended. " Do this in J*-^',

' Luke

remembrance of me," said he to the twelve that sat at supper 19.
with him. After his resurrection, when "he appeared to j ,
the eleven sitting together," he said, " As my Father sent 21-2.?.

xxii:

158 THE PERPETUAL GOVERNMENT CHAP. IX.

me, so send I you : receive ye the Holy Ghost : whose sins ye
remit, they are remitted ; whose sins ye retain, they are re-
tained :" for though the Lord before his death promised the
keys of the kingdom of heaven unto Peter, and as then said
nothing unto the rest, yet after his rising from the dead, " he
gave all his apostles like power," as Cyprian '^ observe th, and
" they all received the keys of the kingdom of heaven," as
Jerome 1 avoucheth. " Are the keys of the kingdom of hea-
ven given only to Peter by Christ," saith Origen, " neither
shall any other of the blessed receive them ? If this saying,
* I will give thee the keys of the kingdom of heaven,' be
common also to the rest, why should not all that went before
and followeth after, as spoken to Peter, be common to all
(the rest)™ ?" So Augustine : " If in Peter had not been a
mystery of the chmxh, the Lord would not have said unto
him, * I will give thee the keys of the kingdom of heaven".' "
Gal. ii. 7. " The gospel over the uncircumcision (that is, over the Gentiles)
was committed to me," saith Paul, " as over the circumcision
I Cor.lv. I. (or Jews) was to Peter." " Let a man (therefore) so reckon
of us as of the ministers of Christ, and stewards of the mys-
teries of God." The apostles were stewards of the word and
sacraments, and had the keys of God's kingdom, not only to
dispense them faithfully whiles they lived, but in like sort to
leave them to the church of Christ, as needful for the same,
until the end of the world. Neither need I spend more
words to prove they must remain in the church, since that is not
doubted on any side, but rather examine to whom the apostles
left them, and to whose charge those things were committed.
The word and sacraments are not so much questioned,

'' Cyprian, de Unitate Ecclesiae. [p. ill. horn. i. fol. i. ed. Navair. Paris.

107. Oxon. 1682. " Et quamvis apo- 1512. " Putas soli Petro dantur a

stolis omnibus parem potestatem tri- Christo claves regni ca?lorum et nemo

buat et dicat : ' Sicut misit me Pater, et alius beatorum accipiet eas ? Si autem

ego mitto vos, accipite Spirituna Sane- commune est inter omnes quod dicitur,

turn.' ''J . . ' Dabo tibi claves regni coelorum,' quo-

1 Hieron. lib. i. advers. Jovinianum. modo non omnia qua; superius sunt re-

[t. ii. 35. "At dicis, super Petrum lata ad Petnim, omnium videantur esse

fundatur ecclesia, licet id ipsum in alio communia ?"]

loco super omnes apostolos fiat, etcuncti n August. Tractat. 1. in Evang. Jo-

claves regni coelorum accipiant, et ex annis. [de cap. xii. t. ix. 370. " Nam

sequo super eos ecclesiae fortitudo solide- si in Petro non esset ecclesiae sacramen-

tur."] turn, non ei diceret Dominus, ' Tibi dabo

m Origen. Tract, in JMatth. xvi. [t. claves r^ni coelorum.' "]

CHAP. IX. OF Christ's church. 159

to whom they were bequeathed ; as the power of the keys,
and light to impose hands, to whom they are reserved.
To divide the word and administer the sacraments is the
general and perpetual charge of all those that feed the flock
of Christ, and are set over his household to give them meat
in season"". " The elders that are among you, I that am also i Pet. v. i.
an elder exhort," saith Peter : " feed you the flock of Christ,
which is committed to you." " Take heed to yourselves and Actsxx. 28.
to all the flock whereof the Holy Ghost hath made you over-
seers, to feed the church of Christ," saith Paul to the elders
of Ephesus. " Go teach, baptize," which our Saviour hath Mat. xxvHi.
joined, may not be severed, and the service must endure as '^*
long as the promise, which is this ; " (In so doing) I anv with -Mat. xxviii.
you alway until the end of the world ;" not with his apostles ^°*
so long, they are dead fifteen hundred years before our days :
but Christ is present with those that succeed his apostles in
the same function and ministry for ever. Their commission
to do both, ceaseth not so long as his preCept bindeth them
and help supporteth them in both, which is to the world's end.
The power of the keys, and right to impose hands, I mean
to ordain ministers and excommunicate sinners (for so I
always interpret those two speeches), are more controversied
than the other two, by reason that diverse men have diverse
conceits of them. Some fasten them to the liking of the mul-
titude, which they call the church ; others commit them to
the judgment of certain chosen persons as well of the laity as
of the clergy, whom they name the presbytery ; some attribute
them only, but equally, to all pastors and preachers ; and some
specially reserve them to men of the greatest gifts, ripest years,
and highest calling amongst the clergy : which of these best
agreeth with the truth of the scriptures, and use of the pri-
mitive church, in place convenient will soon appear. It shall
now suffice in few words to observe how near imposing hands
and binding sins do join with the dispensation of the word
and sacraments, that thereby we may resolve whether lay-
men may intermeddle with these ecclesiastical actions or no.

n" Added L. : " Recte secare verbiim est muiins iis omnibus assigiiatum qui
veritatis, sacranienta fideliter adiiiinis- pascendis Christi ovibus, et ejus aleiidae
trare, perpetmim et generale (j\ioddam familia* praeficiuntur."

160 THE PERPETUAL GOVERNMENT CHAP. IX.

To create ministers by imposing hands, is to give them, not
only power and leave to preach the word and dispense the
sacraments, but also the grace of the Holy Ghost to make
them able to execute both parts of their function. This can
none give, but they that first received the same. They must
have this power and grace themselves, that will bestow it on
others. Laymen which have it not, can by no means give
it ; and consequently not impose hands, which is the sign and
seal of both. Yea what if to give power to preach and bap-
tize, be more than to preach and baptize « ? even as lawfully to
authorize another to do any thing, is more than to do it our-
selves ? " It is the sacrament of baptism," saith Austin °°,
*' that he hath which is baptized. It is the sacrament of
giving baptism, that he hath which is ordered P." Yea,
Calvin himself, a man of no small learning and judgment in
the church of God, confesseth it is a kind of sacrament, and in
that respect not to be given by any but only by pastors.
" Surely," saith he 'i, " (the papists) are very lewd, in
that they dare adorn (their sacrificing priesthood) with the
title of a sacrament. As for the true function of the min-
istry commended unto us by the mouth of Christ, I will-
ingly accept it (for a sacrament) ; for first there is a cere-
mony (of imposing hands) taken out of the scriptures ; then
Paul witnesseth the same not to be superfluous and empty,
but a sure sign of spiritual grace. And that I put it not third
in the number (of sacraments) it was because it is not ordi-
nary nor common to all the faithful, but a special rite for a
certain function ^ ;" and therefore of imposition of hands he

o Added L. : " Dare certe quam ac- nimis improbi sunt dum sacramenti ti-

■cipere beatius est, i. omnino ut prae- tulo insignire audent. Quantum ad

stantius, ita difficilins est." vemm presbyterii munus attinet, quod

oo August, de Baptismo contra Dona- ore Christi nobis est commendatum,

tistas, lib. i. cap. i. [t. vii. 374. " Sacra- libenter eo leco habeo : illic enim cere-

mentum enim baptismi est quod habet monia est, primiim ex scripturis sumpta,

qui baptizatur. Et sacramentum dandi deinde quam non esse inanem nee su-

baptismi est, quod habet qui ordi- pervacaneam, sed fidele spiritualis gra-

natur."] tise symbolum, testatur Paulus. Quod

p Added L. : " Ergo qui manus im- autem tertium in numero non posui, eo

ponit, hoc est qui ordinal, tam benedic- factum est quod non ordinarium nee

tioneni consecrantem quam dandi bap- commune est apud onines fideles, sed ad

tisma potestatem impertit ordinato : certam functionem specialis ritus."J
quorum neutrum opinor laicis licere."] r [Added L. : " manuum impositionem

q Calvin. Instit. lib. iv. cap. 19. sect, quod idem est cum ordinatione sacra-

28. [Ed. Genev. 1608. fol. 302. "Certe mentum esse putat, et spiritualis gratiae

161

CHAP. IX. OF CHRIST S CHURCH.

saith ; " This lastly we must learn, that the whole multitude
did not impose hands on their ministers, but only the pastors
did it ^" Then may laymen no more challenge to impose
hands than to baptize ; yea, to preach and baptize, is not so
much as to give power and grace to others openly and law'^
fully to do the like in the church of Christ ; and therefore if
laymen be debarred from the one, they be much more ex-
cluded from the other.

To excommunicate, is to remove the wicked and irrcpcnt-
ant from the participation of the Lord's supper ; lest by
sacrilegious presuming to violate that table, the ungodly
should condemn themselves and defile others. Whose calling
it is to deliver the bread and cup of the Lord to the due re-
ceivers, is out of question ; they are for that cause named the
ministers of the word and sacraments. Now to whom it
pertaincth to admit the Avorthy, to them it belongeth to
reject the unworthy ; they that are placed by God to deliver
the mysteries to the faithful and penitent, are commanded
by him to deny them to the faithless and impenitent. The
charge to deliver the sacraments is theirs, the care not to
deliver them (but where they be willed by God so to do)
must needs be theirs ; you must free them from both, or leave
both unto them ', If it shall be required at their hands, they
may not be forced by others ; if none can excuse them, none
may compel them. We may plainly perceive, as well by their
calling, which they have from God, as by the account they
shall yield unto God, that the delivering or withholding the
sacraments is in the pastor's power and charge, and not in
theirs, which have neither vocation nor commission to meddle
with the word or sacraments. " No small punishment," saith
Chrysostom to those that ministered the communion, " hang-
eth over you, if knowing any man to be wicked, you suffer
him to be partaker of this table. His blood shall be lequircd
at your hands. If he be a captain, a consul, or a crowned

non inane sjinbolum ; et eo quidem tremo lial)endura est, non nniversam

nomine non maf^is laicomm manibus multitudineni nianus imposuissa rainis-

patere et exponi, quani caetera sacra- tris, sed solos pastores."]

menta ;"] t Added L. : " nee a laico quoquam

s Calvin. Instit. lib. iv. cap.iii. sect, vel hoc potest, vel illud usurpari."
i6. [Genev. 1608. fol. 218. " Hoc pos-

BILSON. M

162 THE PERPETUAL GOVERNMENT CHAP. IX.

king that Cometh unworthily, forbid him and keep him off;
thy power is greater than his. If any (such) get to the table,
reject him without fear. If thou darest not remove him, tell
it me ; I will not suffer it. I wHI yield my life, rather than
the Lord's body to any unworthy person ; and suffer my
blood to be shed before I Avill grant that sacred blood to any,
but to him that is worthy u."

Again, it cannot be doubted, but the moderation of the
keys and imposition of hands were at first settled in the apo-
stles, and exercised by them, as I have already made proof
by the scriptures, and neither the people nor lay-elders suc-
ceed the apostles, but only the pastors and ministers of the
word and sacraments. They can have no part of the apostolic
commission, that have no show of apostolic succession. They
must look not only what they challenge, but also from whom
they derive it ; if from the apostles, then are they their suc-
cessors; if from Christ, as colleagues joined with the apostles,
we must find that consociation in the gospel, before we clear
V. 4. them from intrusion. " No man (should) take this honour
unto himself, but he that is called of God," as the apostles
were. If they be called by Christ, read their assignation
from Christ ; if they be not, surcease that presumption. But
indeed how should they be called to deny the sacraments,
that are not licensed to divide the sacraments ? or what
right have they to stay the seal, that have no power to
affix the seal ? The word of God is sealed by his sacraments ;
and whom he hath sent to denounce the one, those hath he
chosen to annex the other. If in preaching the word, laymen
were no public partners with the apostles ; in directing the
sacraments, which are the seals of the gospel, they could not
be linked with the apostles. They must be trusted with both,
or with neither. And so are pastors, receiving by succession
the power and charge both of the word and sacraments, from

u Chrysost. in Matth.xxvi. Horn. 83. aWa Ktiv virh ayvolas iKf7vos ex'?''"'" M^*

[t. vii. 870. Ou /xiKpa K6\a<ris vfuv icrriv, Of^aiy, Kti\v(rov, /xt] (po$r]d-ps et 5e

et (rvu€i56Tfs rivl irov7]piav, (Tvyx'^pV'^i)'''^ avThs ov roXfxas, ifjLol TrpScraye, ov (Tvy-

/xeTacrxf^y ravrris rrjs Tpatrf^ris' rh alfia x'^P^"^'^ Tavra ro\fj.tt<r0ar rrjs \f/vxfjs

aiiTov fK ruy x^'-P^^ iKQt)rr)Qi\(rfTai tSiv a.Tro<Tri)(rofiai vpdrepov, fj rod aX/jiaTos

vfieTepwv. K&f (rrpaT7}y6s ris ^, Khv vTvap- /j-eraSdcrw rov 5e(nroTLKov irapa^iav Kal

Xos, Kkv avThs 6 rh did5rifj.a wtpiKel- rh aJ/xa rh iixavTov TrpoTjffOfiai irpSTepof

fj-fvos, ava^iais 5e irpoffflr), KwKvaov, fxeU f) /ueraSwcrco alfxaTOS ovtu (ppiKtiiiovs irapa.

^ova. eKflfov t)]u i^ovffiav ex**^ "^^ TrpoffrJKOV.I

CHAP. IX. OF Christ's church. 163

/ and in the first apostles and messengers of Christ. " The i Pet. v. i.
elders that are among you, I exhort," saith Peter, is avixTrpecr-
^vTepos, " as a co-elder (with you) ; feed ye the flock of God,
committed to you." Pastors then which feed the flock, have
coparcenary with the apostles ; laymen have not, and conse-
quently the power and right granted by Christ to his apostles
and their successors, may not be challenged or communicated
to them that have no fellowship with the apostolic function.
" God forbid," saith Jerome, " that I should speak any evil of
those who succeeding the apostolic degree, make the body of
Christ with their sacred mouth; by whom we become Chris-
tians ; who having the keys of the kingdom of heaven, in sort
judge before the day of judgment. A monk hath one calling,
a clergyman another. Clergymen feed the flock ; I am fed.
It is not lawful for me to sit before a priest ; he may, if I sin,
deliver me to Satan for the destruction of the flesh, that the
spirit may be saved ^"

With imposing of hands, it may be the people had nothing
to do ; but the electing of pastors, when they came once to
be chosen, pertained chiefly and wholly to them, as the story
of the primitive church declareth y : and so the retaining and
remitting of sins, the multitude might not challenge ; but with
casting notorious and scandalous oflfenders out of their com-
pany, the whole chmch did intermeddle, as appeareth by
Paul's words written to the church, and not to the pastors or
elders of Corinth ^] I come not yet to the manner of electing
pastors, used in the primitive church, when prophecy faded,
and the miraculous gifts of the Spirit ceased ; I reserve it, as
time and order lead me, to the next age after the apostles :
but with the apostles, as there was no cause the people should,
so is there no proof they did concm- in choosing their pastors.

X Hieron. ad Heliodorum de Vita oves, ego pascor Ulihi ante

Eremitica. [t. i. 3. " Alisit ut de his presbytenim sedere non licet: illi si

quicquam sinistrum loquar, tiui apo- peccavero, licet tradere me Satanfe in

stolico gradui succedentes, Christi cor- interitum camis, ut spiritus salvus

pus sacro ore conficiunt, per quos et nos sit. "J

Christiani sumus. Qui claves regni y Added L. : " adeo ut quem plel)s

coelorum habentes, quodammodo ante non eligeret, nemo pro legitinio ecclesiaj

judicii diem judicant ; qui sponsam pra-sule agnosceret."

Domini sobria castitate conservant. Sed z Added L. : " cum incestum ilium

alia,ut ante perstrinxi, monachorum est jubet de medio fratrum exterminari."

causa, alia clericorum. Clerici pascunt

M 2

164 THE PEEPETUAL GOVERNMENT CHAP. IX.

For the people might not appoint on whom the Holy Ghost
should bestow his gifts ; that were to tie God's graces to their
pleasures ; but if they were to choose, they must elect such
as were meet and able, which then were none, until by the
apostles' hands they had received the wonderful and extra-
ordinary gifts of the Spirit to prepare and fit them for the care
and charge of the churches where the Holy Ghost would
make them overseers^. Against this, if any thing can be ob-
jected out of the scriptures, I would gladly hear it; as yet I
find there neither example of it, nor reason for it. The elec-
tion of the seven deacons, is the only precedent that can be
found in the word, and that convinceth utterly nothing for the
choice of pastors. With money matters, not only at Jeru-
salem, but in all places the apostles refused to meddle ; avoid-
ing thereby all occasion of sinister reports and suspicion, that
they did any way increase or regard their private gain ; and
for that cause Paul would not so much as carry the benevo-
lence of the Gentiles to the poor saints at Jerusalem, without
2 Cor. viii. some specially trusted and " chosen by the churches," to see
Phil. ii. 21.^^ faithfully done. " All seek their own, and not that which
iTim.vi.5.is Christ's," had poisoned so many, "thinking gain to be
godliness ;" that Paul to clear himself of that suspicion, and to
2 Cor. xii. shew that he " sought them and not theirs, did not use the
1 Cor. ix. po"^er he might," in living on the gospel, where he preached
'S- the gospel, but " his own hands ministered to his necessities."

' And for the same reason the apostles at Jerusalem would not
have the goods and lands of the disciples pass through their
hands ; but to be dispensed by some such, as the people liked
and named to that purpose. Now for choosing of pastors, or
rather making them fit to be pastors, which before were not
fit ; the people had little to say, and less Xo do ; but the Holy
Ghost directed the apostles, by prophecy or otherwise, on
whom he would bestow his gifts, and they should lay their
hands ; in which case I cannot so much as imagine, how, or
why the people should join with the Spirit of God, to pour
liis heavenly gifts on such as he furnished for the service of

a Added L. : " Ilia enim divina et sed divina potius selectione donabantur.

admiranda Spiritus charismata quibus Itaque, non praeeunte multitudine, sed

apostolorum aetata pastores instrueban- dirigente Spiritu, manus apostoloruin

tur, non aliqua populari sufFragatione, imponebantur."

CHAP. IX. OF Christ's church. 165

his church ; or limit the apostles on whom they should lay
their hands ; since not man, but God, made choice of those
persons.

As for excommunication, if you take it for removing the
unruly from the civil society of the faithful, until they con-
form themselves to a more Christian course of life ; I am not
altogether averse, that the whole church, where there wanteth
a Christian magistrate, did, and should concur in that action :
for thereby the sooner, when all the multitude join in one
mind to renounce all manner of conversing with such, will the
parties be reduced to a better mind, for shame and grief to
see themselves rejected and exiled from all company ; and the
whole church shall declare theu- innocency before men, by
avoiding and shunning the doers of wickedness ; and increase
their zeal and love of holiness before God, by hating and de-
testing unrighteousness in others, and by keeping themselves
clean and unspotted from the like offences. "If any man i Cor. v. n.
that is called a brother, be a fornicator, or covetous, or an
idolater, or a railer, or a drunkard, or an extortioner, Avith
such an one eat not. Yet count him not as an enemy, but i Thcss. iii.
admonish him as a brother." This rule as I could wish every ^^'
Christian man did for his own part duly observe ; so I judge
it not amiss, if the whole congregation in defect of a Christian
magistrate, join with the pastor in misliking, rebuking, and
forsaking such disordered and usual offenders, as will neither
be reclaimed nor ashamed of their lewdness ; but for deliver-
ing or denying the sacraments, I take that to be the pastor's
charge, and not the people's. Yet pastors shall do well after
the example of the ancient and godly fathers, Cyprian and
others, not only to provoke repentance in the malefactors,
but to tender the offence taken by the multitude so far, that
as the minds of the godly are grieved by notorious impieties,
so they may be satisfied and contented by the earnest and
unfeigned sorrow of the repentant, before they be received to
the Lord's table. Against these rules of Christian mode-
ration and circumspection, I dispute not; I only inquire
whether by the word of God any lay persons have any in-
terest to withhold or yield the sacraments without the allow-
ance and liking of the pastor. And to express what I think,

166

THE PERPETUAL GOVEHNMENT

CHAP. IX.

I find no warrant in the scriptures for it; and the main con-
sent of the catholic fathers, and course of the primitive ch\irch
against it. Some places are detorted and wrested to that efiect ;
but they must be very partial, that will be led with such
weak proofs.

The words of our Saviour, " If he hear not the church, let
him be to thee as an ethnick and publican," which are the only
ground-work of this opinion, I have before handled and ex-
amined as far forth as needed. If by those words the church
of Christ were meant, which no circumstance there enforceth ;
yet the rulers and governors of the church are thereby in-
tended, as Chrysostom affirmeth, and " a foul error it is," as
Beza thinketh^, to say the whole multitude is there comprised.
Indeed it is no new rule, neither with the scriptures, nor vdth
other writers, for the chiefer and worthier part to bear the
name of the whole.

The fathers, who often attribute excommunication to the
church, by no means endure that laymen should use the keys
delivered to the apostles and their successors. " That right
is permitted only to priests," as Ambrose saith '' ; "It is the
priest's band that toucheth the soul, and reacheth unto
heaven," as Chrysostom teacheth"^. "When they which chal-
lenge the place of bishops, and received the keys of the king-
dom of heaven from our Saviour, teach, what they bind, is
bound in heaven ; what they loose, is loosed in heaven ; we
must acknowledge they say well, if withal, they have those
things, for the which it was said to Peter, The gates of hell
must not prevail against him, that will bind and loose : for if
he be bound with the ropes of his own sins, in vain doth he
(offer to) bind or loose,"saith Origen ®. " Shall it not be im-

b Theodor. Bezze Annotat. in Mat-
thaei cap. xviii. [Cantab. 1642. not.
in V. 17. p. 62. "Sed notandum est
turpiter errare qui ex hoc loco confici
volunt, de singulis rebus referendum
esse ad totius multitudinis coetum."]

c Ambros. de Pcenitentia, lib. i. cap.
2. [t. i. 153. " Jus enim hoc solis per-
niissum sacerdotibus est."]

d Chrysost. de Sacerdotio, lib. iii.
[t. iv. cap. 5. p. 29. OvTos 5e 6 Secrfihs
avrrjs airrfTai ttjs ^pvx.fis, Koi Sia^aivei
Tovs oiipavovs.']

e Origen. Tract, in Matth. xvi. [t.iii.
Horn. i. fol. 3. " Quoniam autem qui
episcopatus vendicant locum, utuntur
hoc textu quern admodum Petrus : et
claves regni coelorum acceptas habentes
a Christo decent, quoniam qui ab eis
ligati fuerint in coelo esse ligatos : et
qui ab eis soluti fuerint, id est, remis-
sionem acceperint, esse et in ccelo so-
lutes. Dicendum est quoniam bene
dicunt si opera habent ilia propter quae
dictum est illi Petro, Tu es Petrus ; et
tales sunt ut super eos aedificetui' eccle-

CHAP. IX. OF Christ's chuucii. 167

puted to us," saith Cyprian with the rest of the bishops his
colleagues, " if so good a soldier should die -without peace,
and without the communion ? Shall not great slackness or cruel
hardness be ascribed to us in the day of judgment, that being
pastors, we neither in peace would heal the sheep committed
and credited unto us, nor arm them in the battle ? How do
we teach or provoke them to shed their blood in the confession
of Christ's name, if we deny them the blood of Christ, when
they be entering the conflict ? or how do we make them ready
for the cup of martyrdom, if first in the church we admit
them not by right of communion to drink the Lord's cup ? It
hath pleased us therefore, the Holy Ghost directing us, that
upon examination of every man's cause, such as fell in perse-
cution, should be reconciled (or, received to the Lord's table) ;
and if there be any of our colleagues which doth not think it
good to give peace (that is, the communion) to the brethren or
sisters, persecution approaching, he shall in the day of judg-
ment render account to the Lord of his importune censure, or
inhuman rigour '"." And so again, " Whenas in smaller faults
a man may not come to the communion, except the bishop
and the clergy first lay their hands on him (in sign of recon-
ciliation), how much more should the discipline of the Lord
be observed in these most grievous and extreme sins S ?" Like-

sia Christi, si portse inferonim non nominis sangiiinem suum fundere, si

praevalent eis. Alioquiu ridiculum est els militaturis Christi sanguinem dene-

ut dicamus eum qui vinculis pecca- gamus ? aut quomodo ad martyrii pocu-

torum suonim ligatus est, et traliit pec- liim idoneos t'aciinus si non eos prius ad

cata sua sicut funem longum, et tan- bibendum in ecclesia poculum Domini

quam jiige lorum vituli iiiiquitates suas ; jure communicationis admittimus ?.. . .

propter hoc sohnn (pioniam episcopus Placuit nobis, Sancto Spiritu sugge-

dicitur habere hujusmodi potestatem, lit rente, et Domino per visiones multas et

soluti ab eo, sint soluti in coelo, ant li- manifestas admonente, quia hostis nobis

gati in terris, sint ligati in coelo.] imminere pra?nunciatur et ostenditur,

f Cyprian, lib. i.ep. 2. [Oxon. 1682. coUigere inter castra miHtes Christi, et

ep- 57- P- ''8. " Nonne nobis im- examinatis singulorum causis, pacem

putabitur quod tarn bonus miles, qui lapsis dare, imo pugnaturis arma siigge-

omiua sua dereliquit, et contemta domo, rere Quod si de coUegis aliquis

et parentibus acliberis, sequi Dominum extiterit, qui urgente certamine pacem

suum maluit, sine pace et sine commu- fratribus et sororibus non putat dandam,

nicationedecedit? Nonne nobis velnegli- reddet ille rationem in die judicii Do-

gentia segnis, vel duritia cnidelis ascri- niino, vel importuna* censurw, vcl in-

betur in die judicii ; quod pastores ere- human;e duritia; sua?."]

ditas et comniissas nobis oves nee curare & Cyprian. lib. iii. ep. i6. [Oxon.

in pace, nee in acie voluerimus armare ? ep. 1 7. p. 39. " Nam cum in niino-

Nam quomodo doce- ribus delictis (piaj non in Dominum

mus aut provocamus eos in confessione committuntur, pteuitentia agatur justo

168

THE PEIIPETUAI> GOVERNMENT

CHAP. IX.

wise Basil ; " Confession of sins must necessarily be made to.
them to whom the dispensation of the mysteries of God is
committed : for so they which in former times repented
amongst the saints, are read to have done. It is written in
the Gospel, that they confessed their sins to John Baptist ; in
the Acts, they all confessed their sins unto the apostles, of
whom they were baptized ^." " Power to forgive (sins) is not
absolutely given ; but (limited) to the obedience of the peni-
tent, and agreement with him that hath the charge of the
soul^"

" With God," saith Jerome, " not the sentence of the
priest, but the life of the party is respected. As therefore
(in the law) the priest did make (that is, pronounce) the leper
clean or unclean ; so (in the gospel) the bishop and presby-
ter bindeth or looseth-"." And again : " The fornicator, the
adulterer, the homicide, and all other transgressors, are cast
out of the church by the priest ^." St. Augustine ; He that
willingly judgeth himself, lest against his will he be judged
of the Lord, " let him come to the presidents by whom the
keys are ministered unto him in the church, and receive of
them that have the oversight of the sacraments, the manner of
his satisfaction 1." " It seemed unpossible that by repentance
siris should be remitted," saith Ambrose, " but Christ granted

tempore, et exomologesis fiat, inspecta
vita ejus qui agit poenitentiain, iiec ad
commiinicationem venii'e quis possit,
nisi prius illi ab episropo et clero manus
fuerit imposita, quanto magis in his gra-
vissimis et extremis delictis caute om-
nia et moderate secundum disciplinam
Domini observari oportet ?"]

h Basil, in Regulis contractioribus,
Quaest. cclxxxviii. [t. ii. p. 728. Paris.
1637. ^Avayicatov to7s TreTTitTTeu^e-
VOLS T'^v olKovofxiav Tuiv jxva'TrjpiciJi' tov
©eoC i^oixoKoyelffQai ra a/xapTrjfiaTa,'
ovTco yap Kal ot iraKai fxerai'oovi'res iirl
rS)v ayiwv evpiffKovrai TreTroirjKt^rgs. yf-
ypaTTTai yap iv fi^v rif evayyeAicp, '6ti
T(f ^aizruTTrj 'loodvvri i^cofji-oAoyovyTo t^ls
afj-aprias avTUiv eV 5e rats Trpa^eai, rois
&TroffT6AoLS, ixp' 6}V Koi f^airri^ovTO
aTravres.]

i Iltid. Qua'st. xv. [t. ii. 629. 'H
i^ovaia tov a.(piivai, ovk airoXvTois 5eSo-
Ton* aAA.' iu vTra/cop tqv iJ.eTavoovuTos, ko,!

(TviJ.<poovia TTphs rhv einjXiXovixevov avrov
TTJs rf/vxvs-]

J Hieron. in Matth. xvi. [t. ix. can.
49. " Apud Deum non sententia sa-
cerdotum, sed reorum vita queritur,
quomodo ergo ibi leprosum sacerdos
mundum vel immundum facit, sicet hie
alhgat vel solvit episcopus et pres-
byter."]

k Hieron. in Epist. ad Tit. cap. iii.
[t. ix. 257. ," Fornicator, adulter, ho-
micida et caetera vitia per sacerdotes de
ecclesia propelluntur."]

1 August. Lib. Horn. Quinquag.
Hom. 50. [t. X. 559. " Et cum in se
protulerit severissima? medicinae senten-
tiamveniat ad antistites, perquos illi in
ecclesia claves ministrantur et tanquam
bonus incipiens jam esse filius inater-
norum membrorum ordine custodito a
prffipositis sacrorum accipiat satislac-
tionis suae modum."]

CHAP. IX.

OF Christ's ciiuuch. 169

this to his apostles, and from the apostles it descended to the
priest's function n^" " Lo," saith Gregory, "(the apostles,)
which feared the district judgment of God, are made judges of
souls. Their places now in the church, the bishops keep.
They have authority to bind and loose, that are called to
(that) degree of regiment. A great honour, but a great bur-
den followeth this honour. Let the pastor of the church fear
undiscreetly to bind or loose ; but whether the pastor bind
justly or unjustly, the pastor's sentence is to be feared of the
flock"."

The councils general and provincial, reserve both excom-
munication and reconciliation to the judgment and conscience
of the pastor and bishop ; and by no means impart either of
them to the people or lay elders. The great council of Nice :
" Touching such as are put from the communion, whether
they be clergymen or lay, by the bishops in every place ; let
this rule be kept according to the canon, that they which be
rejected by some, be not received by others ; but let it be
carefully examined, that they be not cast out of the church
by the Aveakness, waspishness, (frowardness,) or rashness of
the bishop." And " that this matter may the better be in-
quired of, we lilve it well, that twice every year there should
be kept .a synod in every province, that all the bishops of the
province meeting together, may examine those matters ; and
such as have clearly offended their bishop, let them be held
justly excommunicate by all, until it shall seem good to the
bishops in common to give an easier judgment of them"."

" Ambros. de Poenit. lib. ii. cap. 2. Sed utruni juste an injuste obb'get pas-

[t. i. 167. "Similiter impossibile vide- tor, iiastoris tamen senteiitia gregi ti-

battir per pcriiitentiain peccata dimitti. meiida est : ne is ijiii suliest, et fuin iri-

Coiii-essit boc C'liristiis apostolis siiis, juste forsitan ligatur, ipsain ol)ligatioiiis

quod ab apostolis ad sacerdotum officia siw seutentiam ex alia culpa incroatur.

transmissuin est."] Pastor ergo vel absolvere indiscrete

° S. Gregorii INIag. in Evangel, lib. timeat, vel ligare."]
ii. Horn. xxvi. [Par. 1705. t. i. col. o Conril. Nicwni can. v. [t. ii. p. 29.

1556. " Ecce qui districtuni Dei judi- flepl tuip aKoivo>vr\ruiv yfvo/.ifvcoi', fXre

cium metinint aniniaruiii judices fiunt : rciv iv tQ K\ripcji, ut( tv AaiKij) Taynari,

et alios damnant vel liberant, qui virh tuiv Ka6' (Kaxnrjv iirapxiav iTnaK6-

semetipsos damnari inetuei)ant. Horuni iruiv, KpaTe'tTu ri ■yvwfi.i) Kara rhv Kai/6va

profecto nunc in ecclesia pj)iscopi Jocum rhv Siayopivovra, rovs ixp^ irtpwv airo-

tenent. Ligandi atque solvendi aucto- ^Krtdivras, v(p' (rtpoiv fj.^ irpotrifcrdai,

ritatem suscipiunt, qui gradum regi- ^E^eTa^eaOo) 5e, /u-J; fj.iKpoii/vxia, tj <pt\o-

minis sortiuntur. Grandis lionor sed veiKiq, fj tivi rotairr-t] arjSlcf. rov iirtaKdnov

grave pondus istius est bonoris anoffwdywyoi ytydt/rjvTaf 'iva oi/v tovto

170 THE PERPETUAL GOVERNMENT CHAP. IX.

This was the ancient and universal rule of Christ's church ;
for the pastor or bishop to have the power of the keys to
admit and remove from the sacraments such as deserved it ;
and for the examination and moderation of their doings,
neither people nor lay presbyters were joined with them,
but a synod of bishops in the same province every half year
heard the matter, when any found himself grieved with the
censure of his bishop, and they according to the right of the
cause were to reverse or ratify the former judgment ; yea, the
bishop had power at the time of death, or otherwise upon the
unfeigned repentance of the party to mitigate the rigour of
the canons; as appeareth in the 12th and 13th of the same
council. " It shall be lawful for the bishop to deal more gently
with them P." And again : " Generally for every (excommu-
nicate person) that is ready to depart this life, and desireth to
be partaker of the eucharist ; let the bishop upon trial give
him the communion q." And so the general council of Chal-
cedon : " We determine the bishop of the place shall have
power to deal more favourably (with such as by the canons
should stand excommunicate) ^."

The council of Antioch : " If any be deprived the com-
munion by his own bishop, let him not be admitted to the
communion by others afore he appear and make his defence
at the next synod, and obtain from them another judgment ;
except his own bishop or diocesan be content to receive
him. This rule to be kept touching laymen, priests and

tV irpjtrovcrav ^fraaty Kafx^dvp, KaXais Koi (piXavepanrSrepSv ri irepl avrwy fiov-

eX^iv iSo^ev, eKd(rrov iviavrov Kaff kKa- XevffaaBai.']

a-TT^v iwapxiav Sis rod erovs awSSovs ye- q Ibid. can. xiii. [p. 35. Uepl 5h rwi/

vea-dar 'Iva KOivfj ■n-dvrwf tSiv emffKSTTuiv i^oSevSi^TUP 6 waXaihs Kal Kavovinhs vo-

ras inapxias inl rh avrh avvayofj.fvcoi', fios (pvXaxQvffeTai Koi vvv &(TTe et tis

ra Toiavra CvTVfiaTa e^eTaCoiTo. koI t^oSevoL, roS TeAevralov koI apajKaio-

ovTws ol 6fj.o\oyovfM4vus wpo(rKeKpovK6Tes rdrov i<poSwv /ur? airoarepeTa-dar el de

r<fi eTTiffKSircfi Kara \6yov aKoivwvrjToi airoyvuaeeh, koX KOtvwvias irdXiv tvx<^v,

■n-apa^ Trwrw fhai S6^ai(Ti, fiexpis hv rqi -jraKiv iv to7s Cuaiv f^iraad^, /xera rwv

KOiv($ rwv iTTiffK6wuv S% tV (j)t\avdpw. kowoovowtuv ryjs fvxvs /J-imjs effrw.

TTorepav iijlp avrwv eKeiaQai ^Ji^ov.] KadSKov Se koI -irepl travrhs ovTivoffovv

_^ P Concil. Nicceni can. xii. [t. ii. p. 34. ii^oSevovros, anovvros rod txeraffx^iv ev-

Ocroi fj.iv yap Kal <p6fi(f Kal SdKpvai Kal x«P'<^'^'as. ^ iiriffKoiros nera doKt/xaa-'tas

vTTonovfj Kal ayaOoepyiais, rr?!/ iirL(Trpo<p))v eViSt^TO).]

ipy(fi Kal ov (TxVh-aTi iiTiSeiKvwraf ovroi r Concil. Chalcedonens. can. xvi. [t.

TrXfjpwa-avTfs rhv ^ xp^^ov rhv wpiff/xevov iv. col. 763. 'nplcrafiev 2e exetj/ tV av-

TTjs cLKpoda-eais, €Ik6tus tSiv ihx^v koi- eevrlay rrjs eV avrols f^iXavQpwirias rhy

vuv7](To\jcn, fj.era. tov i^iiyai r^ ewi<TK6Trcp Kara r6-nov iiricTKOiroy.}

CHAP. IX. OF Christ's church. 171

deacons, and all others within the compass of the canon'."
The council of Sardica : " If a bishop be overcarried with anger,
(which ought not to be in such a man,) and hastily moved
against a priest or deacon, will cast him out of the church, we
must provide that he be not condemned when he is innocent,
nor deprived the communion. And the bishop that hath put
him from the communion, must be content that the matter be
heard, that his sentence may be confirmed or corrected. But
before the perfect and exact hearing and looking into the
cause, he that is excommunicated may not challenge the com-
munion*." The third council of Carthage: " Let the times
of repentance be appointed by the discretion of the bishops
unto the penitents, according to the difference of their sins.
And that no presbyter reconcile a penitent without the liking
of the bishop ; unless necessity force it in the absence of the
bishop. And if the fault be public and blazed abroad, and
offend the whole church, let hands be imposed on him, before
(the rails, or) arch (which severeth the people from the
ministers). Concerning those which worthily for their offences
are cast out of the assembly of the chiuxh, Augustine, then
legate for Numidia, said: May it please you to decree,
that if any bishop or presbyter receive them to the com-
munion which are worthily thrown out of the church for
crimes committed, he himself shall be subject to the
same challenge that they were, declining the lawful sen-
tence of their own bishop u." Sozomen, declaring after

8 Concil. Antioch. can. vi. [t. ii. col. Kp'ivecrdai KcdTrjsKoivuvias airo(TTfpf7<T6at.

563. Elf Tiy virb rod ISiov iiriCK&Trov KOLKflvos 5e & iirtffKoiros

aKoivuvr)Tos yiyoviv, fxri TTp6rtpov avrhv 6 SiKaiws fl aS'iKus dK^aKciiv rov toioutov,

Trap' (Tfpwv S(x^V*'<^^, *' M^ ^' oifToD wa- yfuvaiws (pfpnv o<p(i\(t, iva i) (^craffis^

paSfxOf'"} ToC l8iov ^ni(rK6irov, J) (tvv68ov rod Trpdyfiaros ytynraf Kol f) Kvpwdfj

yf vofifvns anavTT)(Tas a.-Ko\oyi\(T(rai, vfi- avrov r) air6<pa(Tis, fl Siop6w(Teit>s tuxj;'

ffas T€ TTjv ffvvoSoy, KaraSf^oiTo eTepav irplv Si i-Trt/xfKws Koi juero Tricrreois tKOtrra

air6<pa(rtv. 6 avrhs Sf '6pos iirl XdiKwv, koX i^eraffdfj 6 f/.^ tx"" '''^'' KOivuv'iav, Trph

irpfcr&vTfpwv, Kal StaKit'wi' Kol -KavTwv Trjs Siayvwcxiws rod irpay^iaros, eai/ry

ra>v «V r(p KafSvi.] ovk 6(pfi\fi iKSiKe^v ttjj' Kotvwviav .}

t Concil. Sanlicens. can. xiv. [t. ii. u Concil. Caithag. iii. can. xxxi. ct

col. 640. "Offios McTKOTTos (lire- rh 5e xxxii. [t. ii. col. 11 71. " Ut pwniten-

■navrore fxe kivovv airoatwirriffai ovk tibus secundum peccatornm differentiain,

6(t>(i\co. (1 ris iirlffKOTTos o^vxo\os fvpi- episcopi arliitrio i)Ocnitenti» tempore de-

ffKoiro' liirtp oiiK 6<i>f(Kfi ev roioincf avSpl cernantur." " Ut presbyt^i", in-

noXirfvecrdar koI raxfos auriKpv irpecr- consulto episcopo, non reconcilict ])U!ni-

Bin-fpov ^ SiaKSvov KwridiU (K^a\t7p ^k- tentem, nisi absente episcopo ct necessi-

k\-i)(tms avrhv iet\-i)aoi- irpovorrriov iar\ tate cogcnte. Cujuscunque auteni poe-

/ur; adpSov [al. ad^ov^ rhv Toiovrov Kara- nitentis publicum et vulgatissimum cri-

172 THE PERPETUAL GOVERNMENT CHAP. IX.

what penitential manner the excommunicate persons in the
primitive church stood in an open place, whence the whole
assembly might see them, addeth, that in this sort, " every
one of them abideth the time, how long soever, which the
bishop hath appointed him^." A thousand other places might
be noted, both in fathers and councils, to shew that from the
apostles to this day no lay person was ever admitted in the
church of Christ to join with the pastors and bishops in the
public use of the keys ; and therefore the fathers have ex-
ceeding wrong to be made favourers and upholders of the
late discipline and lay presbytery.

Cyprian confesseth, the people consented and concurred
with him in the receiving of schismatics, and such lewd
offenders, to the church and communion upon repentance.
His words to Cornelius be these : " O if you might be present
here with us when perverse persons return from their schism,
you should see what labour I have to persuade patience to our
brethren, that suppressing their grief of heart, they would
consent to the receiving and curing of these evil (members) .
I hardly persuade the people, yea, I am forced to wrest it from
them, before they will suffer such to be admitted'^."] It is
an easy matter to make some show of contradiction in the
writings of the ancient fathers, diverse occasions leading
them to speak diversely ; but it will never be proved they
thought it lawful for laymen to challenge the public use of
the keys in the church of Christ. The causes of excommu-
nication and times of repentance were wholly referred to the
judgment of such as had the chiefest charge of the word and

men est, quod universa ecclesia noverit, 300. Ka0' eavrhu Se skovtI raXaiiraipov-

ante absidem manns ei imponatur."] fj.evos fKacTTOS, fl uriffreiats t) a.\ovaiais, rj

Canones Eccles. Afric. [col. 1054. ideffixariiiv a-jroxv ^ krepois ois -Kpoffri-

can. ix. Hep! t&u kut'' a^iav tCov olKiioiv raKTai, Trepifxivei rhv xp^^ov els 'dffov

aTOTrr]fj.a.Tci>v, e/c rov iKK\7]cna(TTiKov crv\- avT(S rerax^v 6 iwiaKoiros .]
\6yov in^aWo^iivoiV , Avyova-rTvos iiri- w Cyprian. Epist. lib. i. ep. 3.

aKoirosTOTroTrip7)T^STristiovjj.i'5iKrjsx'^P°-^ [cp- 59- P* 136. Oxon. 1682. '• O si

elirev TovTO dpicrai Kara^iwaaTe, ware posses, frater carissime, istic interesse

Toiis a|icos Twy olKeiwv iyKXrj/j.a.Twv airh noliiscum, cum pravi isti et perversi de

TTjy iKK\ri(rias SioixOfvras, idv tis iirlaKO- schismate revertuntur ; videres quis mihi

TTos ^ irpea-^vTepos Se^rjrai fls Kowcoviav, labor sit persuadere patientiam fratribus

Kal avrhs en /atj^ r<f 'lacji iyK\rjixa.Ti inrfu- nostris, ut animi dolore sopito recipiendis

6vvos0avfi afxarohrov o'lKiiov iinffKSirov malis curandisque consentiant

rT]v Kauou'iK^v Tprjcpov a.Tro(pevyov(Tiv.] Vix plebi persuadeo, imo extorqueo, ut

V Sozomeni Hist. Eccl. lib. vii. cap. tales patiantur admitti."]
16. [ed. Gul. Reading. Cantab. 1720. p.

CHAP. IX. OF Christ's church. 173

sacraments, as we may perceive by the former authorities ;
yet in notorious and scandalous offences, when the whole
church was grieved, or when a schism was feared, the godly
fathers did both in removing and reconciling of such persons,
stay for the liking and approbation of the whole people to
concur with them ; not to warrant or confirm the sentence
that shoidd be given, but to satisfy their consciences, and to
prevent schisms. " In offering the sacrifice of a troubled
heart, let the devout and suppliant do not only that which
helpeth for the recovering of his own salvation, but that also
which may do others good by example ; when his sin hath
greatly hurt himself, and scandalized others, and the bishop
(or, chief priest) think it expedient for the good of the church,
let him not refuse to repent in the sight of many, yea, of the
whole people^." How dangerous it is to offend the least of Matt, xviii.
those that believe in Christ the Gospel doth witness. Gi-eat
reason then had those godly fathers to see the whole church
satisfied before they released the sentence of excommunication,
or time of repentance; and in so doing, they shewed, not what
right the multitude or lay-elders had to sit judges with the
bishop, but what care themselves had to remove from the
people all occasions of stumbling ; diligently teaching their
flocks neither to stagger at other men's falls to their own sub-
version, nor to be straightlaced against repentance through
presumption of their own standing, which were nothing else
but to insult at other men's miseries >'.

The like course St. Augustine adviseth to be used for avoid-
ing seditions and flictions : " When any man's fault is so
known to all, and abhorred of all, that it hath no partakers,
or not such by whom a schism may rise, slack not the severity
of discipline. And then may it be done without breach of
peace and unity, and without harming the corn, when the
whole multitude of the church is free from that sin for which

X August, lib. Horn, qninquag. hom. utilitati ecclesiae videtur antistiti, in no-

50. [t. X. 559. " In offereiulo sacrificio titia multonun vel etiam totius plebis

cordis contribulati devotus et supplex, id agere pcenitentiani non recnset."]
agat quod non solum illi prosit ad reci- >' Added L. : " Nihil prorsus hinc ef-

piendam saluteni, sed etiam caeteris ad ficitnr, cur populi aut popularium quo-
exemplum. Ut si peccatum ejus non ' ruinvis senatorum authoritas, una cum

solum in gravi ejus malo, sed etiam in pastoribus in clavium administratione

scandalo est alionim, atque hoc expedire sociaretur."

174 THE PERPETUAL GOVERNMENT CHAl'. IX.

the offender is excommunicated ; for then the people rather
help the governor (or, pastor) rebuking, than the guilty resist-
ing : then do (the people) keep themselves from his society, so
as not one of them will eat with him, not of an hostile rage,
but by brotherly correction : then the offender is stricken
with fear, and recovered with shame, when seeing himself
held accursed of the whole church, he can find no number to
join with him to insult on the good, and rejoice in his sin^."
But all this notwithstanding, the censure proceeded from the
bishop and pastor of the place, and not from the people or
lay-elders associated with him in pronouncing that judgment.
Examples and testimonies whereof are everywhere to be had
both in Austin and Cyprian.

When Rogatianus, a bishop, contumeliously abused by his
deacon, complained unto Cyprian and others of that injury,
Cyprian wrate back in this wise : *' You did us great honour, /
and shewed your accustomed humility, in that you chose
rather to complain of him (to us) ; whereas by vigour of your
episcopal function and authority of your chair, you had power
(enough) to be straightway revenged of him'*." And after a
long discourse, that honour and obedience is due to the priests
and pastors by God's law, he concludeth : " Therefore the
deacon of whom you write, must shew himself penitent for
his boldness, and acknowledge the honour of (your) priest-

z August, contra Parmeniani episto- Added L. : " Neque enim potest esse
lam, lib. iii. c. 2. [tom. vii. 60. " Quan- salubris a multis correptio, nisi cum ille
do ita cujusque crimen notum est omni- corripitur, qui non habet sociam multi-
bus, et omnibus execrabile apparet, ut tudinem. Hsec priscorum prudentia
vel nullos prorsus, vel non tales habeat nunquam satis laudata magnopere ca-
defensores, per quos possit schisma con- vendum docet in excommunicatione ac
tingere ; non dormiat severitas disci- reconciliatione, ne populates animi teme-
plinae. Tunc autem hoc sine labe pads rariis aut injustis censuris aut indulgen-
et unitatis, et sine laesione frumentorum tiis offendantur ; authoritas tamen et
fieri potest, cum congregationis ecclesiae jurisdictio p^nes loci pastorem, nempe
multitudo ab eo crimine quod anathema- episcopum, erat, non plebem aut seniores
tizatur, aliena est. Tunc enim adjuvat ahquos e plebe delectos ; id quod exem-
praepositum potius corripientem, quam plis ac testimoniis apud Cyprianum et
criminosum resistentem. Tunc se ab Augustinum passim obviis liquere po-
ejus conjunctione salubriter continent, test."]

ut nee cibum quisquam cum eo sumat, a Cyprian, lib. iii. ep. 9. [ep. 3.

non rabie inimica, sed coertione fraterna. Oxon. 1682. " Et tu quidem honorifice

Tunc etiam ille et timore percutitur, et circa nos, et pro solita tua humilitate

pudore sanatur, cum ab universa eccle- fecisti, ut malles de eo nobis conqueri,

sia se anathematizatum videns, sociam cum pro episcopatus vigore et cathedrae

turbam cum qua in delicto suo gaudeat, auctoritate haberes potestatem, qua

et bonis insultet, non potest iavenire."] posses de illo statim vindicari."]

CHAP. IX. OF Christ's church. 175

hood, and with full humility satisfy (you being) his bishop
and governor. And if he shall offend and provoke you any
more with his contempts, use against him the power of your
(calling and) honour, either in deposing or excommunicating
him. And because you wrate of another that took part with
your deacon in his pride and stiffness, him also, and if there
be any more that set themselves against God's priest, you may
either repress, or remove fi'om the communion. Yet we
wish and desire with mild patience to conquer the reproaches
and wrongs of every one, rather than to revenge them in
such sort as it is easy for priests to do'\" Speaking of him-
self and his own cause, he saith : " The church here is shut
against no man ; the bishop withholdeth himself from none ;
my patience, facility, and mildness are open to such as come :
I remit all things, I conceal many things : I do not examine
trespasses against God with a religious and exact judgment,
for the very desire and care I have to keep the brethren to-
gether ; I myself do almost sin Avith remitting offences more
than I should ^"

Auxilius, a fresh young bishop, having excommunicated a
person of good account with his whole family, for infringing
the liberties of his church, as he supposed ; St. Augustine
treateth with him by letters to know what ground he had out
of the scriptures to excommunicate the son for the father's,
the wife for the husband's, the servants for their master's
offence ; and amongst others useth these words : " Lo, I am
ready to learn ; an old man of a young ; a bishop of so long
continuance, from my colleague, not yet a year's standing •

b Ibid. ['' Et ideooportet diaconnm de et cupimus contumelias et injurias sin-
quo scribis, agere audaciae suae poeniten- gtilorum, dementi patientia vinrere,
tiam, et honorem sacerdotis agnoscere, quam sacerdotali licentia vindicare."]
et episcopo prwposito suo plena humili- c Cyprian, lib. i. ep. 3. [ep. 59.

tate satisfacere Quod si ultra Oxon. 1682. " Nee ecclesia istic cui-

te contumeliis suis exacerbaverit et pro- quam clauditur, nee cpiseopus alicui de-

vocaverit fungeris eirca eum potestate negatur ; patientia et facilitas et huma-

honoris tui, ut eum vel deponas vel ab- nitas nostra venientibus pra?sto est

stineas Et quoniam scripsisti Remitto omnia, multa dissimulo studio

quendam cum eodem diacono tuo se et voto colligendse fraternitatis, etiam

miscuisse et superbia; ejus atque audaciie qus in Deum comniissa sunt, non pleno

participem esse, hunc quoque et si qui judicio religionis examine, delictis plus-

alii tales cxstiterint, et eontra sacerdo- quam oportet remittendis pene ipse de-

tem Dei fecerint, vel coereere poteris, linquo."]

vel abstinere Magis enim optamus

176

THE PERPETUAL GOVERNMENT

CHAP. IX.

what good reason we may yield to i God or to men, if for
another man's sin we endanger innocent souls with a spiritual
punishment. If you can give a reason for it, vouchsafe by
writing to acquaint me with it, that I may be able likewise ;
if you cannot, what is it for you to do (such a thing) upon an
unadvised motion of the mind, whereof being asked, you are
not able to yield a just reason ? Neither think that unjust
anger cannot overtake us, because we are bishops ; but let us
rather remember we live dangerously amidst the snares of
temptations, because we are men ^." St. Austin blameth
neither people nor presbyters for the deed, but the bishop
whose hasty judgment it was; and willcth him, not them, to
bethink himself what account he can yield to God or man for
that ecclesiastical censure. And that excommunication per-
tained to the pastoral charge, and proceeded from the episco-
pal power and seat, the same father every where witnesseth.
Upon the words of St. John, " I saw seats, and some sitting
on them, and judgment was given," he writeth thus : " This
must not be thought to be spoken of the last judgment, but
the seats of the presidents, and the presidents themselves, by
whom the church is now governed, are thereby to be under-
stood. And judgment given can no better way be taken,
than for that which is spoken of (in these words) : ' Whatso-
ever you bind on earth, shall be bound in heaven, and what
you loose on earth, shall be loosed in heaven*'.'"

May not the word Prsepositi signify the lay elders, as well
as bishops, since they also are set over the church to govern

d August. Epist. Ixxv. [t. ii. 34.1. En
assum, senex a jiivene coepiscopo, et
episcopus tot annorum a collega necdum
anniculo paratus sum discere, quomodo
vel Deo vel hominibus justam possumus
reddere i-ationem, si animas innocentes
pro scelere alieno, ex quo non trahunt
sicut ex Adam (in quo omnes peccave-
runt) originale peccatum, spiritali sup-

plicio puniamus Si ergo de hac re

potes reddere rationem, utinam et nobis
rescribendo praestes ut possimus et nos :
si autem non potes, quid tibi est incon
sulta commotione animi facere, unde si
fueris interrogatus, rectam rationem non
vales invenire ? Nee arbitreris

ideo nobis non posse subrepere injustam
commotionem, quia episcopi sumus : sed
potius cogitamus inter laqueos tentatio-
num nos 'periculosissime vivere, quia
homines sumus."]

e August, de Civitate Dei, lib. xx. c.
9. [t. V. 12 14. "Non hoc putandum
de ultimo judicio dici, sed sedes praeposi-
torum et ipsi praepositi intelligendi sunt,
per quos ecclesia nunc gubernatur. Ju-
dicium autem datum nullum melius ac-
cipiendura videtur, quam id quod dictum
est, quajcunque ligaveritis in terra enint
ligata erunt et in ccelo : et quae solveri-
tis in terra, soluta erunt et in ccelo."]

CHAP. IX. OF CHRIST"'s CHURCH. 177

the flock in their kind as well as pastors f ?] The fathers use
many words to express the calling and office of bishops, as
antistitcs, prresules, pra3sidentes, prajpositi, rectores, sacer-
dotes, and such like ; but of all these, prajpositus with Cyprian
and Austin is the most usual word for a bishop, and hath best
warrant from the scriptures. " For this cause," saith Cyprian,
" doth (Christ's enemy) pursue him that is set over the church,
that the governor being made away, he may with more
violence and fury make havock in the shipwrecks of the
church =." And again in the same place: "We may not be
so unmindful of the divine doctrine, tis to think the wicked
enterprises of the desperate to be of more force than the
judgments of priests. Shall we lay aside the power and
authority of priests ? to let them that are out of the church
say they will judge of the ruler of the church ? the guilty of
him that is their judge ? sacrilegious persons of their priest*^ ?"
And elsewhere : " What danger is not to be feared by
offending the Lord, when some of the priests, not remember-
ing their place, neither thinking they have a bishop set over
them, challenge the whole unto themselves," even " with
the reproach and contempt of him that is set over them'."
And so almost every where : " The Lord (himself) chose the
apostles, that is, the bishops and overseers J." And again :
" With all humility let him satisfy the bishop, being set over
him"."

( Added L. : " Ptinatn liceret ecdesiis ter carissiine, deponenda est sacerdotalis

Christianis per istas vestras frigidas et aiictoritas et potestas ut jiidit-are velle

nudas coiijecturas pacatis esse et qui- se dicaiit de ecclesia? praeposito extra ec-

etis."j clesiam constituti ? de Christiaiio lia>re-

S Cyprian, lib. i. ep. 3. [ep. 59. ed. tici :'"]
Oxon. p. 130. " Non scilicet Chnstus, i Cyprian. lil>. iii. ep. 14. [ep. 1 ft. p.

qni sacerdotes aut constitiiit aut prote- 36. ed. Oxon. " QikhI eiiini iHjriculuni

git ; sed Llle qui Christi adversarius et nietuere debenius de offensa Domini ;

ecclesiae ejus iiiimicus, ad hoc ecclesiis quaiido aliqui de presbvteris, nee evan-

praepositum sua inlestatione per.sequitur, gelii, nee loci sui meniores, sed neque

lit gubernatore sublato, atrocius atque futunini Domini judicium, neque nunc

violentius circa ecclesia; nautVagia gras- sil)i pra>])osituin episcopuni cogitaiites,

setur."] quod nunquam omnino sul) antecessori.

h Ibid. p. 238. " Neque enim quia bus factum est, cum contmnelia et con.

pauci temerarii et improbi, crelestes et teniptuprsepositi, totimisibivendicent?"]
salutares vias Domini derelinquunt, et, J Cyprian, lib. iii. ep. 9. [ep. 3. j>. 6.

sancta non agentes a Saucto Spiritu ed. Oxon. " Apostolos, id est, ejjiscopos,

deseruntur ; ideo et nos divina? traditi- et pra>positos Dominus elegit."]
onis immeniores cssedebemus ut niajora k Hiid. "Episcopo pra'posito suoplena

esse furentium scelera, quam sacerdotum humilitate satisfaciat."

judicia censcanius An ad hoc, fra-

BILSON. N

178 THE PERPETUAL GOVERNMENT CHAP. IX.

St. Augustine useth the word in the same manner : " Their
case is far worse," saith he, " to whom it is said by the pro-
phet, ' He shall die in his sins, but his blood will I require
at the watchman's hands.' For to this end are watchmen, I
mean the pastors of the people, placed in the churches, that
they should not spare to rebuke sin'." " Our heavenly mas-
ter," saith he in another place, " gave us warning beforehand,
to make the people secure touching evil overseers, lest for
their sakes the chair of wholesome doctrine should be for-
saken"^." And again: "The Lord's fold hath some over-
seers that be children,' and some that be hirelings : the over-
seers that be children are pastors "." " By Christ's own
mouth the overseer of the church is praised under the name
of an angel °." " The sheep that is strong for the most part
marketh his leader, and saith in his heart, If my leader so
live, why should not I do that which he doth P ?" The old
translation of the New Testament hath the very same use of
the same word praepositi : " Remember your (leaders or)
overseers which spake unto you the word of God PP." And
again : " Obey your overseers, for they watch over your souls
as those that shall give account (for them)^."

And as the use of the word is clear in St. Austin, so is this
assertion as clear, that excommunication is a pastoral and
episcopal judgment, and no laical or popular action or cen-
sure : " That which is called condemnation, an effect of the
episcopal judgment, than the which there can be no greater

1 August, de Civitate Dei, lib. i. cap. tos, et filios et mercenarios. Praepositi

ix. [t. V. 49. " Qua in re non utique autem, qui filii sunt, pastores sunt."]
parem, sed longe graviorem habent o August, ep. clxii. [t. ii. 736. " Di-

causam, quibus per prophetam dicitur, vina voce laudatur sub angeli nomine

'Ille quidem insuopeccatomorietur, san- praepositus ecclesise."]
guinem autem ejus de manu speculatoris pAugust.de Pastoribus, cap. iv. [t.

requiram.' Ad hoc eiiim speculatores, ix. 1057. ^' Attendit enim ovis etiam

hoc est populonim pra?positi, constituti fortis plerumque praepositum suum male

sunt in ecclesiis, ut non parcant objur- viventem. Si declinet oculos a regiihs

gando peccata."J Domini, et intendat in hominem, incipit

m August, ep. clxvi. [t. ii. 761. dicere in corde suo, Si praepcsitus mens

" Quod usque adeo ccelestis magister sic vivit, ego quid sum qui non faciam

cavendum praemonuit, ut etiam de prae- quod ille facit ?"]

positis malis plel)em securam faceret, ne PP Heb. xiii. 8. " JNIementote prae-

propter illos doctrinae salutaris cathedra positorum vestrorum, qui lociiti sunt

desereretur, in qua coguntur etiam mali vobis verbum Domini."]
bona dicere."] '^ Heb. xiii. i 7. '' Obedite praepositis

n August, in Joann. Tractat. xlvi. [t. vestris; ipsi enim pervigilant quasi ra-

ix. 340. " Habet ovile Domini praeposi- tionem proanimabus vestris reddituri."]

CHAP. IX. OF CHUIST's CHURCH. 179

punishment in the church, may if it so please God turn to a
most Avholesomc coirection. Yet the pastor must needs sepa-
rate the diseased sheep from the sound, lest the deadly infec-
tion creep further '^i." But what need we more private testi-
monies, when the public laws of the Roman empire will
"witness as much : " We charge all bishops and priests," saith
the emperor by his authentic constitution, " that they sepa-
rate no man from the sacred communion before they shew the
cause for which the holy canons will it to be done. If any do
otherwise in removing any from the holy communion, he that
is unjustly kept from the communion, let him be absolved
from his excommunication by a superior (bishop, or) priest,
and restored to the communion ; and he that presumed to
excommunicate (without just cause), let him be put from the
communion by the bishop under whose jurisdiction he is, as
long as (the superior) shall think good, that he may justly abide
that, which he unjustly oiFered''." No man ought remove
another from the communion but a bishop or a priest ; and he
that unjustly did it was, by a superior and higher bishop, to
be put from the communion for such time as he thought meet.
Every private man, by St. Austin's confession, might ad-
monish and reprove, yea, bind and loose his brother ; and
Theophylact saith, " Not only those things which the priests
do loose, are loosed ; but whatsoever we, being oppressed
with injury, do bind or loose, those things are bound and
loosed also^"] Each man by word of mouth, and with grief

nq August, fie Correptione et Gratia, tivo. x'«'P'<^'", eKfivos fxfv ts aSiKws atrh

cap. XV. [t. vii. i 349. " Ips<i, quse dam- ttjs Koivwvias ixuipiaOri, \vo^fvov tov

natio noniinatiir, qiiani facit cpistopale x*''p"''M'''' "^^ '^ov /^.d^oyos Uptois, Trjs

judiciiini, <nia p(vna in eirlcsla nulla nia- aytas a^iovaOu) Koivwvlas. 6 5t aSiKcos

jor est, potest si D«is voliierit in cor- rtva Tfjs aylas Koiyuvias x'^P^"'"" toA^tj-

rcptioneni salulierrimam cedere. Pas- (ras, iracri rp6irots inrh tov ifpeoos v<p^ tv

toralis tamen iiecessitas habet, ne per riraKrai, x'^P^'^^^^'^"''' ''"'Js Kotvuvta?,

plures serpant diracontagia, separare al) ^tp' '6aov xp^yoy iKf7yos crvvlSoi. 'iva oTttp

ovibiis sanis morbidain." In the cri- aSi'/cois iiroiriaf, StKaius iWo/us/i/?;.]
giiuil " correctionem" is found for s Theophylact. in Matth. Comment.

" correptionem."] t«p. xvi. [ed. Lutet. Par. 163 1. p. 94.

r Novell* Constitiitiones .Uistiniani. KAeTSos 5e roriads, toj Sfafiovtrat koI

[collat. ix. tit. vi. Nov. Con. 123. \vov(ras,Tas tuv <T(pa\fxdToi)v fj o'vyx'np'']-

cap. ii. Gotting. I797- nSo-i 5* to'is <r(ii fi ^irtTifiricrfts. exovcri yap i^ovfflav

iiruTKdirois koI Trpfcrfivrfpots anayopcuo- a<plevat koI Secr/xeiy 01 Kara Tlfrpoy rfjs

/iify a(popi(^(ty Ttyh tJ)j ayias Koivwylas, iiriaKoiriKris a^i<DdfyT(s x'^P^'''"^' *' y^P

irply 7; ahia Stix^V ^'' '^'' "' ^KKKriaia. Koi irphs TltTpoy fj.6yoy ftprtrai rb, Sdcru)

(TTiKol Kav6yfs Tovroyeyfcrdat Ke\fvov(nv. (rot, aWa. nal iruat tois airoarShoiS H-

tl St Tis irapa ravra Tijs ayias icoivwyias 5oTai.]

N 2

180 THE PEUPETUAL GOVERNMENT CHAP. IX.

of heart, might and should detest sin, and reprove sinners ;
and he that is afflicted with any wrong, hath best right to
release the same. But this doth not touch the public use of
the keys in Christ's church, whereby wicked and impenitent
persons are excluded or removed fi-om the sacraments, until
they shew themselves sorrowful for their sins, and willing to
amend their lewd course of life. With preaching the word
and delivering the sacraments neither people nor lay elders
might intermeddle, but only pastors, which had the charge
^ and care of souls committed unto them.

To whom then did Paul speak when he said to the

1 Cor. V.I 3. Corinthians, "Remove tlKit wicked one from among you"?]

If he spake to the people, he meant they should refrain all
society with that incestuous person, and not so much as eat
with him ; if he intended to have the malefactor removed
from the Lord's table, he spake to the prophets and pastors
that had power and charge so to do. St. Austin* doth often
expound it, as if he had required them to remove that evil one
from themselves, in not allowing, consenting, or favouring so
wicked a fact in their hearts. Take which you will, I stand
indifferent : howbeit by the words of his second epistle it
should seem he spake not to the whole church of Corinth, but
to the leaders and teachers there, when he willed them to
remove that wicked one from amongst themselves ; for this

2 Cor. V. he writeth of the very same person : " Sufficient for this

(offender) is the punishment (or reproof) that proceeded from
many (not from all). Wherefore I pray you confirm your
love towards him. For this cause also did I write, that I
might see the proof of you, whether you would be obedient
in all things." So that in excommunicating the incestuous
sinner, Paul asked not their consents,, but " tried their obe-
dience," and they with all care and zeal shewed themselves
ready to execute his precept.

At least yet the presbytery joined with the apostle in ex-
communicating that malefactor ; and of this presbytery the
lay elders were no small part ; so that by this precedent of the
apostolic discipline the pastors cannot exclude any men from

t August, contra Epistolam Parmeniani, lib. iii. cap. i. [t. vii. 52.]

CHAP.x. OF Christ's church. , 181

the sacraments without the Hking of the lay elders and pres-
byters.] What the presbytery might do cannot well be re-
solved, until it be first agreed of what persons this presby-
tery consisted. Some think certain skilful and discreet men
as well of the laity as of the clergy, were ajipointed by the
common choice of the people to deliberate and determine of
manners and all other matters pertaining to the regiment of
the church ; and that by their advice and consent, as it were
by the decree of an ecclesiastical senate, the power of the
keys was directed, and hands imposed. For this assertion
they shew the witness both of scriptures and fathers so clear,
as they suppose, that they cannot be avoided. Some others
confess there Avas a kind of presbytery in the apostles'
times and long after in many churches ; but thence they ex-
clude all lay persons as no parts thereof, and account in that
number none but such as had charge of the word and sacra-
ments, and jointly laboured the converting of unbelievers to
the faith, and preserving of the church in truth and godliness.
Which of these two positions is the sounder, in process will
appear.

CHAP. X.

What the presbytery was, which the apostles mention in their writings, and
whether any lay elders were of that number or no.

IT is not to be doubted that in the apostles' time, every city
where the gospel was received had many prophets, pastors,
and teachers, not only travelling to and fro to exhort and
confirm the brethren, but abiding and persisting in the same
place, all labouring to increase the number of the church, and
continue the faithful in their profession. " At Jerusalem" Aits
fifteen years after Christ's ascension were " apostles and
elders ;" " At Antioch" in the church were " prophets and Acts
teachers, Barnabas, Simeon, Lucius, Manaen and Saul," be-
sides Mark and others. In Rome, when Paul wrote thither,
thither, were many a])proved "labourers and helpers" in iJom.xvi.9,
Christ whom he knew before, besides such as the citv itself'-'

i XV. 2.

XIII. I.

182 THE PERPETUAL GOVERNMENT CHAP. X.

yielded, of whom he had then no such experience, and there-
fore passeth them over unsaluted by name as men unknown".
Col. iv. II. After, when he came thither, he sheweth who were "his
workfellows unto the kingdom of God." To the church of
I Cor. xiv. Corinth he saith, " Let the prophets speak two or three, and
Actsxx. 17. *^^ rest judge." Being at Miletum he *^ sent for the elders"
of Ephesus, whom " the Holy Ghost" had " set to watch
and feed" the church of God. He writeth to the saints at
Phil. i. I. Philippi, " together with the bishops and deacons." St.
James V. 14. James saith to the Jews dispersed, "If any be sick, let him
call for the elders of the church, and let them pray over
him ;" noting there were in every church not one, but many
elders, whose office it was to pray over the sick, release their
sins, and ease their infirmities^."

This number of teachers and helpers in the gospel was not
superfluous, but very requisite in those days, by reason they
were forced to exhort and admonish as well privately
Actsxx. 20. " throughout every house," as openly when the church was
2 Tim. iii. 6. assembled, for fear of seducers that secretly "crept into
Tit. i. 2. houses leading aAvay women laden with sins, and subverted
whole houses teaching things" (they ought not) " for filthy
lucre's sake," and also for that they were daily to win those
to Christ that yet believed not. In which case they were to
refrain no place, nor slack no time to make Christ known to
every particular person and house that was ignorant of him.
And to this end they needed more aid than otherwise to
guide and direct the church at such times as the saints met
together. Neither ceased this necessity with the apostles ; it
dured many hundred years after them ; which was the
cause that in every great city the pastors and bishops had
many ministers and helpers joined with them, to labour the
conversion of miscreants, to strengthen and encourage the
martyrs and confessors that suffered by thousands for the name
of Christ, to visit the sick and comfort them in their extre-
mities, to catechise the novices, to attend the service and
sacraments of the church, to examine the faith and survey the

u Added L. : '* qiios omnes nomina- plitndine pauci esse non poterant."
tim salutat apostolos, prseteritis quos v " whose office — infirmities," omit-
non iiorat indigenis, qui pro urbia am- ted L.

CHAP. X. OF Christ's church. 183

behaviour of all that repaired to the Lord's table, and to per-
form a number of such sacred duties, which for one pastor or
bishop alone to do in so populous cities and assemblies, as
they had, was utterly impossible. A presbytery then of
prophets, pastors, and teachers, the apostles in their times
had and used in every city, where they planted the faith and
settled the church ; but that lay governors or elders were
part of that presbytery, and concurred jointly with the
pastors and prophets in imposing hands, and exercising the
power of the keys, and censuring both doctrine and man-
ners"', I find no such thing commanded or warranted by the
scriptures; the patrons of the lay presbytery must under-
take the burden to prove their assertion.

The very foundation of the lay presbytery so strongly
conceived and eagerly pursued by men in our days'^, is the
place of St. Paul, '•' The elders that rule well are worthy ofiTim.v.17.
double honour, chiefly they that labour in the word and doc-
trine." Hence it is resolutely inferred, ergo, there were some
elders that laboured not in the word and doctrine ; and those
by comparison of other places are supposed to be " gover- 1 Con xii.
nors," which office Paul nameth amongst the spiritual func-
tions of the church, Avhen he saith, " He that ruleth, (let him Rom. xii. 8.
do it) with diligence." It is a matter of no small weight to
give laymen power in every parish to impose hands and use
the keys, yea, to have the full and whole government of the
church above and against the pastors by number of voices, if
they differ in judgment ; and therefore the ground that shall
bear the frame of the lay presbytery had need be sure,
especially when it is urged as a part of Christ's spiritual king-
dom, without the which no church can be Christ's, no more
than it may without the truth of his doctrine. But whether
the words of St. Paul, 1 Tim. v., infer any such thing or no,
this is the matter we have now in hand. Some learned and
late writers do so conceive of that place ; for my part, I see
80 many just and good reasons against their supposal, that I
cannot yield to their judgment.

w Added L. : "(pro f|uil)ns omniluis x Added I.. : " tantisquc CHcIesine et

tanquam pro aris et f«Kis patrimi eonim reiptililirre nostrae contentionibtis hodie
acerrime dcpugnant ;)" (jiupsiti,"

184.

rilK PKlll'KTUAL OOVKllNMKNT

ClIAl'. X.

The first reason I have of the weakness of this place to up-
hold llu' lay jiresbytery is, that many learned and ancient
fathers have tU>bated and sifted the force of these words, and
not one of them ever so much as surmised any such thing to
be contained in this text. Chrysostom, Jerome, And)rose,
Theodoret, Priniasius, (Eciunenius, Theophylact, and divers
others have considered and ex])ound( d these words, and
never dreamed of any lay presbytery to be mentioned in
them. If then the words of St. J^aul stand fair and clear with-
out this late device, as in the judgment of these learned and
ancient writers they do, what reason, after fifteen lumdred
years, to entertain a new platform of governing the church
by laymen, upon a bare conceit that the words of St. Paul
may sound to that effect as some imagine ?

The second reason of my dissenting is, for that St. Paul
naming flie " presbytery" but once in all his epistles, exclud-
I Tim iv. eth all lay elders from that "presbytery:'"' "Neglect not
'**■ the grace which is in thee, which was given thee by prophecy,

with the imposition of hands of the presbytery." This is the
only place in all the scriptures, where the " presbytery" is
namely mentioned, and lay elders are most plainly removed
hence as no part of this " presbytery." For this Christian
** presbytery" gave imposition of hands to ordain ministers ;
but lay elders had no right to impose hands to that purpose ;
er(]o, laymen wei'c no part of this " presbytery." That impo-
sition of hands to make ministers is a " kind of sacrament,"
and reserved *' solely to pastors ;" if St. Austin's authority
were not suilicient, Calvin's confession is very evident, wliich
I noted before >. They must be ministers of the Avord and
sacraments and succeed the apostles in their pastoral charge
and function, that must ordain others by imposing hands, and
give them power and grace to dispense Loth the wortl and
sacraments. This, lay elders in the apostles' times neither did,
nor might do ; tlu\v were therefore no part of that *' presby-
terv," which St. Paul speaketh of in his writings. Must we
take the word not for the college of elders, but for the
degree and ollice which Timothy received .' Neither so is the

V 8uiM-ti^ page lOo.

< IIAP. X. OF (hiiist's chiiuch. 185

force of my reason avoided. For choose wliich you will to
he the signification of the word TTpnTf-ivTifnov, either collective
for the whole company of elders, or distributive for the degree
and office of every elder : if collective, none could be of that
college that might not give imposition of. hands ; if distribu-
tive, none migiit take that function and calling on him, but
must receive imposition of hands, as Timothy did. Tlien lay-
men, which neither did give nor receive imposition of hands,
arc barred Ijoth from the degree and from the society of
" presbytery," which was in St. Paul's time.

Beza thinketh best to take it for a noun collective, and
addeth, " The presbytery, that is, the order for, company) of
elders, by which name the whole company is signified, that
laboured in the word in that church, where this was done^"
Then the whole eldership or company of elders in St, Paul's
time laboured in the word. Where now were the lay elders
that laboured not in the Avord ? What presbytery were
they of ^ Had every church two presbyteries? I trust not.
This whole presbytery consisted of pastors and teachers :
another college of lay elders and no pastors Avill never be
found.

My third reason is, for that the text itself » doth clearly
refuse the sense which they enforce. For as they conclude,
there were ergo some elders that did not labour in the word
and doctrine and yet governed well ; so the words are more
evident, that they all were worthy of double honour, whether
they laboured or governed. Which by St. Paul's proofs pre-
sently following, and by the consent of all old and new
writers is meant of their maintenance at the charges of the
church, " Honour in this place," saith Chrysostom, " Paul
calleth reverence and allowance of things needful''." "• Paul
will have (the rest) yield carnal things to them of whom they
receive spiritual, because being occupied in teaching, they

z \\i-/M- Tlieoil. ill I Ep. I'aiili aii Tim. a Aildwl L : " (jiii prorsiis liaiic illo-

cap. iv. [ed. (Jaiital). 1642, p. 635. "Id rum iiitcTpnaatioiu'in vi-lut ulit'iiaiii

efit, ordinis prcsliyU^ronim, <|iiii cirtiis rcft|iiiit, ft iiimis loiij^c |K'titJim."

oiiiiiix illi- sif^iiiliiatiir ijiii ill vcrlii) lain)- '' ( 'liry.sost. iiiimil. xv. in 1 Tim. v.

raliaiit in i-a ecclesia, ulii Ikk- est fai'tiim, [t. xii. 508. Ti/xrjf ivraviia riiv Utpa-

ciijiis niiiiii'ii liic 111)11 L'ditiir, st'd Lystrif> irilav Ktyti, TTjtf rwv avayKalwv X"/")-

a8»citum fiiiiisc constat ex Act. xvi. 2. "J ylav.\

186

THE PERPETUAL GOVERNMENT

CHAP. X,

I Cor. ix.
133 14-

cannot provide things needful for themselves c." " Good and
faithful stewards," saith Ambrose, " ought to be thought wor-
thy not only of high but of earthly honour, that they be not
grieved for lack of maintenance ^." *' Paul willeth mainte-
nance to be chiefly yielded to the pastors that are occupied in
teaching. For such is the ingratitude of the world, that take
small care for nourishing the ministers of the word®." " As the
poor, so the elders serving the whole church, are to be main-
tained by the goods of the church f." " Paul mentioning the
church treasure, presently exhorteth the ministers of the
church to be thence maintaineds." "By the name of honour
is signified all godly duty and relief, after the use of the
Hebrew (speech)'"."

Now that lay judges and censors of manners were in the
apostles' time found at the expenses of the church, or by
God's law ought to have their maintenance at the people's
hands, is a thing to me so strange and unheard of, that until
I see it justly proved, I cannot possibly believe it. St. Paul
hath laid down this ride : " They that serve at the altar
should be partakers of the altar ; and by God's ordinance,
they that preach the gospel must live of the gospel." Where
shall we find the like for the lay judges that laboured not in
the word ? They were (if any such were) as the sagest, so
every way the sufiicientest men that were amongst the people ;

c Hieron. in 1 Tim. cap. v. [t. ix.
386. "Vult illis prsestare carnalia a
qiiibus alii spiritualia consequuntiir,
quia occupati in doctrina, necessaria
sibi providere non possiint."]

** Ambros. in i Tim. cap. v. [t. v.
407. " Boni dispensatores ac fideles
lion solum honore sublimi debent digni
judicari, sed et terreno, ut non contris-
tentur indigentia suniptuum."]

e Calvini in i Ep. Pauli ad Tim. cap.
V. [ed. Genev. 1600, p. 501. n. 17.
" Nunc ut ad Paulum redeam, victum
praicipue suppeditari jubet pastoribus,
qui docendo sunt occupati. Ea enim
est mundi ingratitudo, ut de fovendis
verbi ministris non multum sit soli-
citus."

f Hen. Bullingeri Comment, in Pauli
Epistolas, atque in Ep. ad Heb. Tiguri.
1582. in I Tim. cap. v. " Nam ut pau-

peres, ita presbyteri quoque ecclesise toti
servientes ex ecclesiastico alendi sunt
aerario."

S Comment. D. Jod. Willich. in
utramque ad Timoth. Pauli Epist.
Argent, an. 1542. ad i Tim. cap. v.
" Nunc subjungit privilegia presbytero-
rum, etcensuramecclesiasticam. Verum
cum airarii ecclesiastici meminerat, mox
ex eodem nutriendos esse ecclesiae minis-
tros adhortatur : in quem nsum tot
principum donationes tot legata, tot col-
lationes referuntur."

h Theod. Bezae in i Ep. Pauli ad Tim.
cap. V. [ed. Cantab. 1642. p. 637.
"Duplici honore, St7rA.^s ti/jltjs. id est, de
quibus magis etiam specialis cura susci-
piatur. ' Honoris' enim appellatione
jam dixi piuni omne officium ac subsi-
dium, Hebraeorum more, significari."]

CHAP. X, OF CIIIUSt's CHURCH. 187

for fear of faction, contempt, and corruption, -which easily
grow -vvheu the weaker and baser rule over the richer and
better sort. If the apostle will not have the poor widows, so
long as they might otherwise be succoured or employed, grieve
the church, would he then put the burden of the lay judges and
elders, in number many, in state able to relieve others, on
the necks of the meaner and poorer brethren ? There is
neither cause nor commandment in the word so to charge
the churches of Christ with maintaining the lay senate,
which yet must be done before this construction can be
admitted.

The fourth reason that holdeth me from receiving this con-
struction is, that I find divers and sundry interpretations more
agreeable to the text, and more answerable to St. Paul's
meaning, than this, which is lately so much liked and ob-
truded to the whole church as the express voice of God's
Spirit.

I derive my first exposition from the apostle's purpose,
which here is so plain, that it cannot be doubted. For
letting Timothy luiderstand with whom the church of neces-
sity must be charged, and what degrees must be observed in
their maintenance, he beginneth with widows, and sheweth
which of them are fit to be relieved by the church, and which
to be left to their friends and kinsfolks, that " the church be i Tim. v.
not burdened, but may suffice for those that are widows in-
deed." From widows he cometh unto elders, that is, from
the women to the men amongst them that must be found food
and apparel for them and theirs at the charges of the church,
and of them he saith, " The elders that rule well," to wit, i Tim. v.
which guide well the things committed to their charge, " let
them be counted worthy of double honour ;" he meaneth
either of larger allowance than the widows, because their call-
ing was higher and pains greater ; or else maintenance for
themselves and their families, which the widows might not
expect. For since they were to relinquish their former trades
of life, whereby they succoured their fiimilies, and wholly to
addict themselves to the service of the church, the wisdom of
God provided for them, as under Moses for the priests and
Levites, that they Mhich served at the altar, should live of

188 THE PERPETUAL GOVERNMENT CHAP. X.

the altar, both they and theirs. These elders were of two
sorts ; some laboured in the word, some cared and attended
for the poor : both were worthy of double honour, if they dis-
I Tim V. charged their duties well, but " specially they that laboured
' '^' in the word and doctrine." The church that was to bear the

charge, the party to whom he wrote, were acquainted with it
before this time, and accustomed to it. Paul requireth the
people to do it willingly and liberally, and warneth Timothy
to see it done. For such as serve the church are worthy of
it, chiefly the ministers. There were then, you will say,
other elders in the church that were not ministers of the word.
There were, and those were the deacons, whom you must
either exclude from maintenance, and that you may not ; or
else comprise in this place under the name of elders.

Haply you think this an evasion and no exposition. It

standeth more clearly with the intent of St. Paul than lay

elders, and as clear with the words. When the church at

Jerusalem was divided by St. Luke and their own letters.

Acts XV. 2. into "apostles, elders," and "brethren," in which of these

three are the deacons contained ? Not in elders ? When Paul

Acts xiv. and Barnabas " ordained elders in every church" as they

^^' passed, left they the churches without deacons, or neglected

I Tim. V. they the care of the poor ? The next words to these : " Ke-

^9- ceive not an accusation against an elder, but under two or

three witnesses," do they exclude the deacons, or include

them in this rule ? If the word TTpccrfBvTepos, an elder, be a

name of age, why shall the deacons be barred that name,

whenas they were chosen for their age, gravity, and wisdom,

as well as the ministers ? If it be a name of office, that the

1 Tim. iii. deacons " by well ministering get themselves a good degree,"

^^' St. Paul witnesseth; that laymen had any office in the church

as here is imagined, what text proveth ? this only place of all

the New Testament is produced, and by this the doubt is

rather increased than decided.

Besides, that the words eTrtcrKOTros, Trpeo-ZSwrepoy, biciKovos be
often so largely taken, that they comprise all ecclesiastical
functions, might soon be proved, if it were not confessed by
such learned men as very much favour this late fovind con-
struction : " These names of bishops, elders, and deacons be

CHAP. X. OF Christ's church. 189

sometimes general'." "The name of elder is general, com-
prehending all those that have any ecclesiastical function J."
Then is our first exposition neither false nor forced, but
matchcth as rightly with the words of St. Paul as theirs doth,
and far righter with the sense.

A second interpretation of the words is that which Chry-
sostom and other Greek writers embrace : that where in a
minister of the word, good life, good government, and good
doctrine are required, the two first are commended, but pain-
fulness in the word is chiefly to be preferred in men of their
calling. And so not two sorts of elders, but two parts of the
pastoral charge and function are implied in these words.
Speak I more than you yourselves confess I Is it not your
own distinction, that some are doctors, which labour in the
word, but have no cure of souls ; some pastors, which besides
their public pains in the word, have a special charge and
watch over every man's soul where they live ? St. Paul to
the Hebrews calleth the ministers of the word roi/s ij-yovixd- Heh. xiii.
vovs ; and between TrpoiVracr^at, which is " to stand before,"" and '" ^^'
ijyeZaOai, which is " to go before," (as leaders do,) what differ-
ence can you find .'' Hear one whose learning you cannot, and
judgment in this case you do not mislike : "(These t^vo words)
are all one in signification, because the pastors do (go before,
or) lead the flock''." They must as well iTnaKoireiv as tto t/xat- Acts xx. 28.
v€i.v, that is, " oversee," as " feed ;" and doth overseeing im-
port no more than simply teaching ? Why should it seem
strange to any man, that we aflirm the ministers of the word
should be not only KoinQvTes, " painful to teach," but koAws
TTpo€(TT(oT^s, " watchful to guide and oversee," since the apostle
joincth them both in good pastors? "We beseech you,
brethren," saith he, " acknowledge those which labour
amongst you, and are over you in the Lord, and admonish
you; and have them in singular love for their work's sake'."

i Theod. Bczse in i Tim. iv. [ed. hendens, qui funguntur eccleaiastiro

Cantah. 164-2. p. 635. n. 14. " Sunt muuere."]

enini interduni geiieralia ha'c noinina, k Tlieod. Bezw in Ep. Paul! adTliess.

episcopoiMun, piesbyteronun, atque adeo I. cap. v. [p. 620. n. 1 2. " Idem igitur

etiatn diaconoruni."] valet rb irpotaTaaOai ((uod rrytiaBat, (piod

J Idem in Ep. Pet. i. cap. v. [p. niniirum jiastores grcgi ])ra"caut."]
715. n. I. " Geuerale nomen est ' pres- 1 i Thess. v. 12. Tous KoiriSivras iv

l)yteri' hoc in loco, eos omnes conipre- vfuv, koI irpoiaTafifvovs i/nwv iv Kvpdf.

190 THE PERPETUAL GOVERNMENT CHAP. X.

Whereupon a great patron of the discipline writeth thus :
** It is to be noted by what titles Paul designeth pastors ; first
he saith, they labour, and withal he adorneth them with the
name of (rule and) government™." It is then no consequent
out of this place, ergo, some elders did not teach, bvit govern ;
this rather is inferred, ergo, more is expected of an elder than
teaching, to wit, good example of life, and watchfulness over
his charge. As if he should have said. Pastors or elders are
worthy of double honour in that they guide well themselves
and their flock, but chiefly for that they labour in the word,
which is the greatest and chiefest part of their function. And
so is our second interpretation warranted both by the true
bounds of the pastoral function, and the like use of the same
words elsewhere in the apostle, and all this confessed by them
that are very well learned, and well afiected to the presbytery.
A third explication of these words, may be shortly drawn
from the force of the word Ko-niav, which importeth painful
and earnest labour ; and then the sense is : " The elders that
rule well are worthy of double honour, chiefly they which be
laborious (and painful) in the word." This to be the proper
and usual force of the word Ko-niav, when it doth not signify
bodily labour, but is transferred to the mind, I think no man
learned doth doubt. Xiovtiv is simply to labour, kottiuv is to
weary ourselves with labour. " Koinqv is more tlian Tioveiv,"
saith Beza, " if we respect the proper signification of either,
as weariness is more than labour"." He then which labour-
eth is worthy of his wages, but he that even wearieth him-
self with hard labour, is more worthy. So saith St. Paul.
The pastors or elders that discharge their places are worthy
of double honour, chiefly they which refuse no pains and
weary themselves with labour and care to teach and admonish.
Speak we absurdly, obscurely, or not answerably to the force
of the apostle's words, when we thus expound him ?

A fourth construction may be had of this text, and that con-
sonant to the words and intent of St. Paul, and yet no lay
elders empannelled in the jury. KaAws Trpoeo-Twres may be re-
in Calvin, in i Thes's.v. "Notandum n Bezae Annot. in IVIatt. xi. ["Ceite
est qiiilms titiilis pastores designet. plus est KOTriai' qiiam iroi/erc, si propriani
primo dicit eos laborare, siniul pi-itfec- litriusque sigiiiHcatioiiem specteiniis."j
turae nomine eos ornat."

CHAP. X. OF Christ's church. 191

ferred to such pastors and teachers as were abiding in every
church, and therefore are properly said TTpoia-TaaOai, to have
the charge and oversight of the faithfiil, as being affixed to
the phxce for that purpose ; Ko-niStvTis to those that travelled
from place to place to visit and confirm the churches. The
words serve well for this difference, and both sorts were to
have maintenance from the churches, as well they that tra-
velled, as they that persisted. Touching the use of the word
KOTTiav, besides that in Matt, vi., Luke v. and xii., John iv.,
Acts XX., I Cor. xiv., Eph. iv., and 2 Tim. ii., it doth without
all contradiction signify bodily labour and weariness, St. Paul,
in ] Cor. xv., thus writeth : " Christ rising (from death) the 1 Cor. xv.
third day was seen of James, then of all the apostles : last of '~'°'
all he Avas seen of me, as one born not in due time : for I am
the least of the apostles, and not fit to be called an apostle,
because I persecuted the church of God; yet have I laboured
more than all they"." He meaneth, than the rest of the apo-
stles to whom Christ appeared. I demand whether Paul
charged the other apostles with negligence, or whether he
durst affirm that he had preached Christ more diligently than
all they ? It were an arrogant presumption so to say, and a
lewd imagination so to think. What then is the meaning of
his words ? Though he were " an abortive," and " the least
of them all," yet had he travelled further in spreading the
gospel than all they. And why ? They were sent to the
Jews dispersed in some few countries, and none of them
passed the limits of Asia, for aught that we read, save Peter,
who was brought prisoner to Rome towards the end of his
life ; but Paul had the Gentiles allotted to him, and so tra-
velled not only Arabia and Jewry, but filled Asia, Greece,
Italy, and Spain, and many other countries and nations with
the gospel of Christ; and in that signification of the word
KOTTiav, which is to travel for the spreading of the gospel, he
saith very soberly, advisedly, and truly, that though he were last
called, he had travelled to preach Christ further than they all.
This word is often so used in Rom. xvi. " Greet Marv,
TjTts TToWa (KOTTLacTfv fts ^/jwos, wlio hath travelled much for Rom. xvi.
us." And again: " Greet Tryphena and Tryphosa, rhf •

" 'AAAa trtpiaadrfpov avrwv -navTuiv tKontaaa

192 THE PERPETUAL GOVERNMENT CHAP. X.

KOTTtwo-as iv Kvpift), women that labour and travel in the Lord.
Greet Persis the beloved, tJtis ttoWo, kKonCaa^v kv Kupi^, a
woman that hath much travelled in the Lord." The women
neither did nor might preach in the church, but many of
them travelled far and near, and dealt by private persuasions
(which was more seemly for them to do than for men) with
women to embrace the knowledge of the truth, and repair to
the houses where the apostles and others did instruct the
believers.

And as there were of women that travelled for Christ, so
were there of men no small number, both prophets, evange-
lists, and teachers, employing their pains and hazarding their
lives to convert the faithless, to confirm the faithful. And
though some of them haply lived of their own, and others
wrought with their hands to furnish themselves with things
wanting, yet because their work was more painful and peril-
ful than the pastors' that kept their fixed places, and as need-
ful to increase Christ's kingdom, the apostle willeth the
churches to have special regard to such that they were not
left destitute, after they had dedicated not only their labour,
but also their lives to the service of Christ. St. Paul's com-
I Cor. ix. 7. parisons include both, when he saith, " Who goeth on war-
fare at his own charges ? who planteth a vine, and eateth not
of the fruit? who tendeth a flock, and tasteth not of the
milk ?" So that he which travelleth abroad for Christ in
danger, is more worthy of recompense than he that feedeth
the flock at home in greater ease and better safety. Touch-
I Cor. xvi. ing such he saith, " If Timothy come, see he be without fear
"'°' "■ amongst you: for he worketh the work of the Lord, even as I
Tit. iii. 13. do : and send him away in peace." And again : " Bring
Zenas the lawyer and Apollo on their way with diligence,
that they lack nothing." And noting whence they should
Tit. iii. 14. have it : " Let ours learn to be forward in good works to
3 John 5-8. necessary uses." And St. John : " Thou doest faithfully
whatsoever thou doest to the brethren and unto strangers :
whom if thou bringest on their journey as it beseemeth in
God, thou shalt do well : because for his name's sake they
went forth, and took nothing of the Gentiles. We therefore
ought to receive such, that we might be helpers unto the

CHAP. X. OF Christ's cHLfRcii. 193

truth." The sum then of" St. Paul's words after this fourth
exposition is this : The p.xstors or " ciders that guide well"
and do their duties in the places where they remain, " arc
worthy of double honour, but chiefly they that travel" from
place to place "for the word's sake" are to be supported,
their pains and need are greatest.

Thus have we four expositions of the place, i Tim. v, con-
sonant to the signification of the words and in tent of the
speaker ; and all excluding the lay elders : which we cannot
deduce out of this text without manifest wrong to the apostle's
purpose, and truth of the scriptures. For then must aJl lay
elders bv the word of God have double maintenance from the
church, which is appai-ently false ; and the pastors which
labour in the word, may not meddle with guiding, overseeing,
and ruling the flock committed to their charge, which is as
manifest an untruth as the former. If the functions of ruling
and teaching be two distinct offices, then may none intrude
on both ; if they be coincident, what need two sorts of ciders
to execute one charge ? Set this place aside, in which I see
utterly nothing for lay elders, and where else in the New Tes-
tament shall we find, I say not a sentence, but a syllable,
sounding for them ?

He that ruleth (let him do it) with diligence.] Doth he say, Rom. xii.8.
The lavmanthat ruleth the church, let him do it with dilic^cncc?

No, but he speaketh of divers functions in the church,
and so some must rule that may neither teach nor exhort,
which must needs be lay elders.] He speaketh indeed of
divers gifts and graces of the Holy Ghost, for so xaptafxaTa Rom. xii. 6.
btdcfiopa doth import ; of divers offices he speaketh not, for
then they might not concur in one man, and consequently,
neither might " the prophet teach" nor " exhort," nor " the
deacon distribute" nor " shew mercy." Many gifts may con-
join in one man, many offices cannot.

Paul speaketh of offices to be executed by thosa that had
gifts according ; and to that end bringeth in the example of
man's body, where the members have several powers and
several actions.] I see the comparison, and thence I prove
he speaketh of particular gifts, and not of public offices in the „
church. " As in one body," saith he, " we may have many 4, 5.

BILSON.

194 THE PERPETUAL GOVERNMENT CHAP. X.

members, and all the members have not the same action ; so
we being many, are one body in Christ, and every one
another's members." I ask now whether only the officers of
the church, or the whole multitude of believers be the body
of Christ ? The whole, no doubt, is the body, and not this
or that part, though excelling the rest. Then, as in man's
body, every part hath his action ; so in Christ's body, which is
< the church"", every member must have his gift, and not a
I public office in the church.

But Paul nameth here only those gifts that had their public
use in the church, and nowhere else, as prophecy, teaching,
exhorting, distributing, governing, helping.] Which of these
gifts in the apostles' times was not common, as well to the
people, as to the pastors, and to women as well as to men ?
Prophecy, which is the greatest and unlikeliest to be found
in all sorts, was it not a common gift to old and young, men
Joel ii. 28, and maids ? Shall Joel make a lie that foretold it ? " After
^^' that, I will pour out my Spirit on all flesh ; and your sons

and your daughters shall prophesy : and upon the very ser-
vants and handmaids in those days will I pour out my Spirit."
Shall Peter be a false witness, that saith, " This was per-
formed" Avhen the gifts of the Holy Ghost were poured on
the church after Christ's ascension? All those that heard
Acts X. 45, Peter's sermon in Cornelius's house, received " the gifts of
'* ' the Holy Ghost, to magnify God" before they were baptized.

Actsxxi. 9." The four daughters of Philip," did they not "prophesy?"
I Cor. xi. 5.*' Every woman," saith Paul, " praying or prophesying bare-
headed, dishonoureth her head." If then prophecy were
a gift of God's Spirit, common to all sorts and sexes,
as well as a public office in the church, and Paul, in
Rom. xii., prescribeth and teacheth the right use of those
gifts which God gave to " every man," that all the members
of Christ's body might have their peculiar actions according
to the measure of faith, what reason have we to convert this
place from the private gifts of every member to the public
offices of some few in the churches, which were not here
intended ?

Teaching and exhorting seem not to be private gifts, and

nu Added L. : " iion presbyteriiim est."

CHAP. X. OF Christ's church. 195

therefore stand rather for ecclesiastical functions.] "VVc are
so violent in this conceit of discipline, that we never remem-
ber the scriptures that contradict it, be they never so often
or evident. Priscilla, the wife of Aquila, did she not instruct
and " teach Apollo, a preacher, the way of the Lord more Acts xviii.
exactly ?" and doth not Paul call her " his helper in ^'brist," ^J^^^^,;
as Avell as her husband ? The women that " laboured" so
much " in the Lord," did they go idly up and down, or did
they teach and exhort as they travelled ? " If the women will i Cor. xiv.
learn any thing, let them ask their husbands at home," saith 35*
Paul ; then might the husbands teach them. " Let the word of Col. iii. i6.
God dwell in you plentifully in all wisdom ; teaching and
admonishing yourselves in psalms and hymns and spiritual
songs, singing with grace in your hearts to the Lord ;" is a
rule for all Christians of all sorts and degrees, and not for
pastors and elders only. " Exhort one another, and edify one i Tliess. v.
another, even as you do: admonish them that are unruly;"''*'
comfort the feebleminded ; bear with the weak ; be patient
towards all men." These be general precepts for all be-
lievers ; to all are they prescribed, and by all to be performed.
If then prophecy, doctrine and exhortation, be private graces
of God's Spirit, and to be used of all according to the
measure of each man's gift, as time and place require, for
the good of ourselves and others, what probability can there
be that the apostle in this place should reckon church offices,
and not rather moderate and direct the gifts of God's Spirit
poured out on his church, and pai'ted amongst all the mem-
bers of Christ's mystical body ?

Distributing is no gift of the Spirit, but plainly an office in
the church, and so governing and shewing mercy joined there-
with do fairly resemble the deacons, elders, and widows, that
were three ecclesiastical and public functions.] Distributing
of our own in singleness of heart is a far greater gift of God's
Spirit, than distributing of other men's as the deacons did ;
and here the apostle speakcth of spiritual gifts. Again,
biaKovta, which is a ministry or service, is before used, and
had been the fittest word for the deacon's office, if the apostle
had purposed to treat thereof. But if we seek for the true
meaning of St. Paul in this place, and not to please our o>^'^l

O 2

196 THE PERPETUAL GOVERNMENT CHAP. X.

humours, St. Peter's v/ords uttered to the same effect that

1 Pet. iv. these are, will help us : " Be harbourers one to another with-

9~^^' out grudging. As every man hath received the gift, minister

the same one to another, as good stewards of the manifold

grace of God. If any man speak, (let them be as) the words of

God ; if any man minister (or, give) any thing to another, let

him do it as of the ability that God hath given (him), that in

all things God may be glorified." This place, as well as the

rest, I find is racked to serve for the supposed discipline ; but

if we mark whereabout St. Peter goeth, we shall learn as

much of St. Peter here in few words as of St. Paul there in

larger speech and more plentiful parts. " As every man,"

saith Peter, (and not every pastor, or deacon) " hath received

the gift," (of God's grace, and not an office by man's choice,)

" so minister the same one to another" (for the benefit of each

other). " If any man speak (let him speak to comfort and

edify) as the words of God ; if any man minister," (that is,

do good, not in words, but in deeds, to another,) " let it be

according to the ability that God hath given" him, (not

according to the contributions he hath received of other men,)

" that in all things" (even in all our words and deeds) " God

may be glorified." St. Paul, with a longer circuit of words,

expresseth the same sense. As all the parts of our bodies

have divers actions tending all to the use and profit not of

Rom. xii. themselves but of others : so " every man," saith he, (and not
6-8 ." .

only teachers and elders,) " according to the grace given" (by

God's Spirit, and not by man's election, should be soberly

content with their measure, and use to the good of others,)

" whether it were prophecy, teaching and exhorting" (which

consist in words) ; "or governing and serving with diligence,

relieving and helping with cheerfulness" (which consist in

deeds) : for all the members of Christ's body, though they

cannot teach, exhort and guide, yet may they serve, relieve

and shew mercy ; and these are the gifts of God's Spirit, not

so miraculous, but as precious in his sight as the former, and

proceed from the most excellent gift of God's Spirit, passing

iCor.xiii.2.all gifts, which is " unfeigned love and charity."

The text may more kindly and currently be referred to the

public offices of the church.] First then you must point us

CHAP. X. OF Christ's chuiich. 197

forth seven such offices ; for here are seven diverse parts. Next '^n>- ''''•
you must prove that yapicrixara, these gifts of the Spirit, be-
long to the officers of the church only, and not to the rest of
the faithful. Thirdly, we must know whether these offices
must be divided, or may be combined in one person ; if they
be distinct, no prophet may teach or exhort, no teacher may
exhort or prophesy ; if they may meet and agree in one sub-
ject, then arc they no offices but graces, and he that hath one
may have all ; and so are you further from your purpose than
you were before. Lastly, make them even ecclesiastical
functions if you list, how then can you challenge them, or
any one of them to lay persons ?

Clergymen may not govern the church.] You must leave
that error for your credit's sake, as crossing the scriptures,
which maketh pastors to be " shepherds," " watchmen, over- Jolm xxi.
seers," " rulers" and " guidcrs of the flock," and infringeth Hgi,, xiii.
your own positions, who say that pastors do " rule" and i7-
" govern" the church. If he that ruleth must do it with
diligence, the pastors by these words are appointed to be
watchful, as those that shall answer for the souls of their flock,
and not the lay elders.

If it be a private gift to whom doth it appertain ?] To every
man that hath charge or family : the father with diligence is
to guide his children, the master his servants, the husband his
wife : " He that hath cast aM^ay the care of his household is i Tim. v. 8.
worse than an infidel." To feed them, and not to rule them,
and train them in the fear of the Lord, is grossly to neglect
them. He that ruleth not well his own house, by St. Paul's
prescription, must not be trusted with the church of God. It > Tim. iii.
is therefore a special virtue and grace of God's Spirit to rule
well the persons committed to our charge. Let it be gift or
office, private or public, it maketh nothing for lay presbyters.

There remaineth yet one place where governors arc named
amongst ecclesiastical officers, and that is i Cor. xii.] The
answer is soon made, if we be not contentious. Teachers are
there expressed, but pastors omitted, and therefore well might
governors be mentioned instead of pastors. If this content
you not, I then deny they be all ecclesiastical functions that
are there specified. " Powers, gifts of hciding, kinds of 28.

198 THE PERPETUAL GOVERNMENT CHAP. X.

tongues," what functions shall we call them in the church of
Christ ?

They were ornaments tp the pastoral and prophetical call-
ing.] And so was government.

To govern is a duty, and no gift.] To govern wisely is a
great gift of the Holy Ghost, and more needful for the church
than " tongues, healing," or " miracles." To the governing
of the church belonged more than censuring of manners, or
examining of witnesses ; wisdom to prevent dangers, to direct
doubtful cases, to discern spirits, to calm strifes ; many other
weighty graces were requisite for the governing of the church.
This is therefore a principal gift of the Holy Ghost, but not a
different office from those that go before. The apostles, pro-
phets, and teachers in the church, had they not power to do
miracles, to cure the sick, to speak with tongues ? if these
three be no diverse offices, but graces, and all three found in
every apostle, in many prophets and teachers, why should not
" government," being reckoned in the midst of them, be a gift
likewise of the Holy Ghost, bestowed on such prophets, pas-
tors and teachers as pleased the Spirit of truth and grace to
vouchsafe that honour ?

To make us understand, that we must not confound the
functions in the church with the gifts of the Spirit, much less
mistake the one for the other, let us number the gifts of the
Spirit that are noted in this one chapter, and see whether the
public functions of the church can any way be proportioned to
I Cor. xii. 8, them. " To one," saith St. Paul, " is given by the Spirit the
9) lo* word of wisdom ; to another the word of knowledge ; to
another faith ; to another the gifts of healing ; to another the
operation of great works ; to another prophecy ; to another
discerning of spirits ; to another diversities of tongues ;
to another the interpretation of tongues." Here are nine
gifts of the Holy Ghost numbered ; in the end of this very
chapter are named two more, " helping" and " governing,"
that were not reckoned before. To the Komans are five dif-
ferent from these rehearsed; in all sixteen. I trust there
were not so many distinct offices in the church. The apostle
I Cor. xii. 8. even in this chapter setting down eight degrees and dignities
of spiritual gifts, and placing them as it were in order, clean

CHAP. X. OF Christ's chukch. 199

omitteth pastors and deacons, as being rather standing offices
in the church than miraculous gifts. Many pastors and doc-
tors were furnished with many of them ; the apostles had
them all, and that in greater measure than any other, which
in offices could not be, in gift might be. These were there-
fore neither usual nor perpetual functions in the church, as
pastors and deacons must be, but miraculous and extraordinary
gifts and graces during only for a time, and given in what
measure and to what persons it best liked the Holy Ghost, for
the overthrowing of Satan's kingdom, and gathering of the
saints together, at the first planting of the church.

What were governors then in the i^rimitive church ?] For
my part I am not ashamed to say, I could easily presume, I
cannot easily prove what they were. The manner and order
of those wonderful gifts of God's Spirit, after so many
hundreds may be conjectured, cannot be demonstrated.

AYhy should they not be lay elders or judges of manners ?J
Because I find no such any where else mentioned, and here
none proved. Governors there were, or rather governments,
(for so the apostle speaketh,) that is, gifts of wisdom, discre-
tion and judgment to direct and govern the whole church and
every particular member thereof in the manifold dangers and
distresses, which those days did not want. Governors also
they might be called, that were appointed in every congrega-
tion to hear and appease the private strifes and quarrels that
grew betwixt man and man, lest the Christians to the shame
of themselves, and slander of the gospel, should pursue each
other for things of this life before the magistrates, who then
were infidels. Of these St. Paul speaketh, i Cor. vi. : " Dare i Cor. vi.
any of you, having matters one against another, seek for judg- '' "*' ^'
ment before the unjust, and not before the saints ? If you
have any quarrels for things of this life, appoint the worst in
the church (to be your judges). I speak this to your shame.
Is there never a wise man amongst you that can look into his
brother's cause, but brother goeth to law with brother, and
that before infidels ?" These governors and moderators of
their brethren's quarrels and contentions I find ; others I find
not in the apostolic writings, but such as withal were watch-
men and feeders of the flock.

200 THE PEEPETUAL GOVERNMENT CHAP. X.

None fitter than those governors which you last named to
restrain the unruly and chastise the ungodly ; for they cen-
sured the misbehaviours and disorders of men against men,
and why not likewise the sins and offences committed against
God ?] These governors had neither authority, necessity, nor
perpetuity in the church of God. Rather than the Christians
should eagerly pursue one another before pagans, and by
their private brabbles cause the unbelievers to deride and
detest the doctrine of Christ ; the apostle willeth them to
suifer wrong, or else to refer the hearing and ending of their
griefs to some wise and discreet arbiters within the church ;
but he giveth those judges no leave to challenge the deter-
mining of other men's matters, nor power to command or
punish the disobeyer ; that were to erect magistrates in the
church, and to give them the sword even in temporal and
civil causes ; which the apostle neither did nor could warrant.
Besides, in Christian commonwealths where there can be no
doubt of despising or scorning the gospel for going to law,
those judges must cease ; since there is no cause to decline
the tribunals of believing princes, to whom the preserving of
all men's rights, and punishing of all men's injuries and enor-
mities doth by God's law generally and wholly appertain.
If these were the lay presbyters and governors which you so
much stand on, they must give place to the magistrate's sword,
where the state upholdeth the Christian faith, as in England
it doth, and God grant it long may.

Think ye that pastors and prophets in the apostles' times
were hindered from their callings, and cumbered with ex-
aminations of parties principal, exceptions, and depositions of
witnesses, and such like consistory courses as were needful
for the trial of the truth when any man accused ? How far
better is it to refer these things to the hearing of certain
grave and good men chosen from amongst the laity, rather
than to busy and overload the preachers and labourers in the
word with those tedious and superfluous toils ?] The judiciary
pains in the apostles'* time were not great, nor the process
long. They meddled with no matters, but with so notorious,
that they scandalized the church, and infamed the doctrine of
our Saviour with infidels ; and in those cases, where every

or. XIV,

25-

CHAP. X. OF Christ's chuiich. 201

man could speak, the proof was soon made. Again, the
prophets and pastors in those days had the gifts of" discerning
spirits,"" and " knowing secrets ; " so that malefactors were
soon discovered and convinced, if the case were doubtful.
St. Paul is a witness, that to know secrets was then incident
to the gift of prophecy. " If you all prophesy, and there ' ^
come in one that believeth not, he is rebuked of all men, and
judged of all men ; and so are the secrets of his heart made
manifest ; and he will foil down on his face and worship God,
and say plainly, that God is in you indeed."" A little before
he joineth them both together : " Though I had prophecy, ' Cor. xiii
and knew all secrets." To reveal things hid, and foresee
things to come, were then annexed to the gift of prophecy,
not generally and perpetually, but when and where the ne-
cessity of the church, or God's glory required it should be
so. Thirdly, the apostle hath plainly committed " the re- 1 Tim. v.
ceiving of accusations" even " against elders," and " open re- "^'
buking of such as sinned," unto Timothy ; and he in sight
was no layman. What warrant have you then to take that
from pastors and teachers, as a burden to their calling, which
Paul chargeth them with ; and to give it to lay elders, upon
pretence of some better policy, as if the Spirit of God in Paul
had missed his mark in establishing the worst way to govern
the church ? That pastors must judicially examine and rebuke
such as sin, we prove by the evident words of St. Paul :
shew you the like for lay elders,- and we will quietly resign
you the cause. Lastly, since the power of the keys, and
oversight of the sacraments, did and do clearly belong to
pastors, and not to lay ciders ; I see not how laymen that are
no magistrates, may challenge to intermeddle with the pastor's
function, or overrule them in their own chai-ge, without
manifest and violent intrusion on other men"'s callings against
the word and will of Christ, who gave his apostles the Holy Joi'" xx-
Ghost, " to remit and retain sins j"""* and so joined the word and ^^'
sacraments together, that he which may not divide the one,
may not dispose the other ; and so both word and sacra-
ments must pertain to lay elders, or neither.

I call no man lay in contempt or derogation either of his
gifts, or of that state in which I know the church of God hath

202 THE PERPETUAL GOVERNMENT CHAP. X.

always had, and hath many grave and worthy men, fit, for their
wisdom and gravity, to bear as great, or greater, charge than
clergymen. I iise that name for distinction's sake, which I
find in the best and most ancient writers : for such as were
not by their calling dedicated and devoted to the public
service and ministry of the church in the word and sacra-
I Pet. ii. 9. ments ; notwithstanding they were and be the " people of
God" and "his inheritance;" even a "chosen generation"
and " royal priesthood" by the inward sanctification of the
Holy Ghost, " to offer up spiritual sacrifices acceptable to
God by Jesus Christ," And so the learned know the word
Aaos, whence lay is derived, importeth even " the Lord's
peculiar people ;" which distinction of people from priests is
Isaiah xxiv. neither profane nor strange in the scriptures. " There
shall be," saith Esay, " like people, like priest." And so
Hosea iv. 4. g^ith Osee : as also Jeremy divideth the church into the
xxiii. II; "prophet," "priest," and "people." As for the name of
xx\i. 7. clergymen, Jerome saith, " Therefore are they called clergy-
men, or clerks, either because they are the Lord's portion (to
serve the church of Christ), or for that the Lord is their
portion and part (to live on such things as are dedicated to
the Lord)°." The lay he calleth "■ seculares," secular men,
which word is not so good as " laici," the laity or people.

The name oi presbyter I use, not thereby meaning aged
and ancient men, of what calling soever they be, as the Avord
sometimes signifieth, and wherewith I see many that favour
the presbytery deceived and deceiving others ; but I use it for
those whom the apostles call Trpea-jSvTepovs, presbyters, (whence
our tongue following the French, long since derived priests,)
who for their age should be elders, and by their ofifice are
ministers of the word and sacraments, and overseers of the
flock of Christ. And though there can be no doubt but very
often in the scriptures Trpea-jSvrepoi, in Latin sem'ores, in
English elders, are taken for pastors, teachers, and such as
laboured in the word, and dispensed the sacraments ; yet some
more zealous than discreet, no sooner hear of the word pres-

"Hieroii.ad Nepotian. de Vit. Cler. ipse Doniiiuis sors, id est, pars Cleri-
[t. i. 12. " Propterea vocaiitur Clerici, corum est.]

el <piia de sorte sunt Domini, vel quia

CHAP. X. OF Christ's church. 203

byter or senior, an elder, in scriptures or fathers, but they
straightway dream of their lay presbytery, which is the
greatest ground of all their error, and lightest proof that may
possibly be brought. For which cause I am forced often to
distinguish the ministers of the word fi-om such as some men
would have to be governors of the church, by the name of
presbyter and not of elder, Avhich in our tongue is more
common to aged men than to clergymen. But hoAvsoever
they may play with words, to make some show that elders
Avere governors of Christ's church in the apostles' times, as-
suredly no man is able to prove that laymen were public
governors to ordain ministers, or remove sinners from the
Lord's table while the apostles lived ; and after their deaths
the longer avc search, the further we are from finding any
such elders.

The whole church by the very words of our Saviour might
exclude disobedient and froward persons from their fellowship
as ethnics and publicans ; and bind them both in heaven and
earth.] I have answered already, that those words of Christ,
by the very confession of such as are the greatest (.Iffyndorfii
of this new discipline, were spoken of the judges and magis-
trates of the Jews. And if by the credit and authority of the
fathers we will needs have them spoken of Christ's church,
we must then take the church for the pastors and leaders of
the church, that have received power from Christ to bind and
loose in heaven and earth. Lastly, if we intend nothing else
by those words, " Let him be to thee as an ethnic and
publican," but, refrain all company with him, and eat no more
with him than thou wouldest with an ethnic and publican ;
this charge pertaineth rather to the Avhole church than to any
lay elders or governors in the church. The apostle's words,
" When you are gathered together, put away from among i Gor- v. 4,
you that wicked man," are rather directed to the whole con- ''^'
gregation than to any lay elders in the church of Corinth ; as
are also these that follow, " I wrote unto you, that you should i Cdr. v. 9,
not company together with fornicators: but now I have"'
written unto you, if any man that is called a brother be a
fornicator or covetous ; an idolater, railer, drunkard or extor-
tioner, with such an one eat not." Must only the lay elders,

204 THE PERPETUAL GOVERNMENT CHAP. X.

or all the multitude avoid the company of such enormous

Rom. xvi. persons ? *' I beseech you, brethren," saith Paul, " observe

'7* those which cause divisions and offences against the doctrine

which you have learned, and decline them." Should none but

elders and teachers shun schismatics and heinous malefactors,

2 Thess. iii. or must the people and hearers do the like ? " If any man

^'^' ^5- obey not our sayings, keep no company with him, that he may

be ashamed ; yet count him not an enemy, but admonish him

as a brother." Shall we think the apostle thought it sufficient for

some few lay elders to forbear the company of such disordered

persons ? or doth he will the whole church with one consent

to shun all society with such unruly ones, that they may be

ashamed ?

Then yet the whole church might excommunicate, and not
pastors only.] With open reproving by the word, and ex-
cluding from the sacraments such as notoriously sinned,
pastors and prophets might intermeddle ; the people and lay
elders might not ; it was no part of their charge : but in
banishing malefactors from all fellowship and company both
civil and sacred with the faithful ; the pastors were to direct,
the people to assist and execute that judgment. The apostle
doth not leave it to people's liking as a matter indifferent,
till they have consented, but enjoineth it as a necessary duty,
1 Thess. iii. and " commandeth them in the name of Christ Jesus to with-
draw themselves from every brother that walked inordinately."
John Ep. ii. For as St. John warneth us ; " He that receiveth to his house
'°' "' the bringer of another doctrine, or biddeth him good speed, is
partaker of his evil deeds." And so is every one that with
countenance, favour or familiarity doth embolden the wicked
to go on in any other lewdness, when by Christian duty he
should reprove such offenders, and if they persist, renounce
all society with them ; yea, where there wanteth a believing
magistrate, the pastors shall not do wisely to proceed to any
such rigour against wilful and obstinate sinners, without the
knowledge and consent of the people, for fear of contempt, if
the most part mislike, or factions, if the multitude be divided.
If pastors in such cases were to stay for the liking of the
whole church, is it not more likely that the peojile did refer
the hearing and censuring of all such matters to certain chosen

CHAP. X. OF Christ's church. 205

elders of themselves, rather than in a tumult confusedly
without any judicial form determine such causes? That if we
evict, we make no doubt that lay elders were governors in the
church of Christ, as well as pastors.] Indeed, likelihoods and
surmises were the best demonstrations that ever were made
for your supposed discipline : but if this be all, you will never
evict any thing. The people might well rely themselves on
the credit and conscience of their pastors, and believe them
in other men's cases, whom they trusted with their own souls.
Again, they might approve and confirm their pastor's judg-
ment in an open assembly without an uproar ; things were at
that time handled in the church religiously, not tumultuously.
Lastly, if the people did appoint certain wise and sufficient
men from amongst themselves to look into the truth of every
crime, before they would believe the accuser, or reject the
accused from their company ; then must your lay elders claim,
not from Christ as authorized by him to use the keys and dis-
pose of the sacraments, but from the people, as their com-
mittees, to hear and report what they found detected and
proved in every such offence as deserved separation fi-om all
Christian society : and their delegation from the people must
utterly cease, where he that beareth the sword embraceth the
faith. For though by the laws of God and nature, where there
is no magistrate, every multitude may both order and govern
themselves, as they see cause with their general consent, so
they cross not superior laws and powers ; yet we must beware
when God hath placed Christian princes to defend and pre-
serve justice and judgment amongst men, that we erect not
under a show of discipline certain petty magistrates in every
parish by commission from Christ himself in crimes and
causes ecclesiastical, judicially to proceed without depending
on the prince's power.

I seek not to charge the favourers of this new discipline
with any dangerous device. I had rather acknowledge mine
own weakness that cannot conceive how lay elders should be
governors of Christ's church, and yet be neither ministers nor
magistrates. Christ being the head and fulness of the church,
which is his body, governeth the same as a prophet, a priest,
and a king ; and after his example all public government in

206 THE PERPETUAL GOVERNMENT CHAP. X,

the church is either prophetical, sacerdotal, or regal. The
doctors have a prophetical, the pastors a sacerdotal, the magis-
trates a regal power and function ; what fourth regiment can
we find for lay elders ? Prophets they are not, they have no
charge of the word; much less have they priestly power,
Avhich coucerneth sins and sacraments. If they have any,
they must have regal ; and consequently, when the magistrate
believeth, lay elders must reHnquish all their authority to
him, or derive it from him, except they will establish another
regiment against him.

What you give only to pastors making them monarchs to
rule the church at their pleasures, we impart to lay elders as
associates with them in the same kind of government ; ap that
lay elders with us do no more prejudice the prince's power,
than pastors do with you.] In preaching the word, dis-
pensing the sacraments, remitting sins, and imposing hands,
I trust your lay elders are not associated unto pastors. If in
these things they be joint agents with pastors, then are they
no lay elders, but pastors. You must give them one name, if
you give them one office ; the same deeds require always the
same words. If you join not lay elders in those sacerdotal
and sacred actions with pastors, but make them overseers and
moderators of those things which pastors do ; this power be-
longeth exactly to Christian magistrates to see that pastors do
their duties according to Christ's will ; and not abuse their
power to annoy his church, or the members thereof. Neither
is the case like betwixt pastors and lay elders. Pastors have
their power and function distinguished from princes by God
himself; insomuch that it were more than presumption for
princes to execute those actions by themselves or their sub-
stitutes. To preach, baptize, retain sins, and impose hands,
princes have no power ; the Prince of princes, even the Son
of God, hath severed it from their callings, and committed it
to his apostles ; and they by imposition of hands derived it to
their successors : but to cause these actions to be orderly done
according to Christ's commandment, and to prevent and re-
press abuses in the doers, this is all that is left for lay elders ;
and this is it that we reserve to the Christian maoistrate.

The power of the sword in crimes and causes ecclesiastical,

CHAP. X. OF Christ's church. 207

we wholly yield to the Christian magistrate ; and yet lay
elders may censure the pastors' actions by liking and allowing
them if they be good, or by disliking and frustrating them if
they be otherwise,] God hath not given princes the sword
in any causes temporal or ecclesiastical to go before or with-
out judgment, but to follow after, and support judgment.
The sword without judgment, is force and fury; with judg-
ment, it is justice and equity. You cannot yield the sword
to the magistrate, and reserve judgment in these cases to the
lay elders : you then bind the magistrate to maintain what
your lay judges shall determine ; and so the sword is not
sovereign above them, but subject under them. Wherefore
in overseeing the pastor's doings, and redressing their abuses,
you must leave the examination, determination, and execution
to the Christian magistrate, and not divide stakes between
the prince and the lay presbytery.

Princes have no skill in such matters ; and in that respect
it is not amiss for them to take their direction from the pres-
bytery.] A noble consideration and worthy to be registered.
The churchwardens and sidemen of every parish arc the
meetcst men that you can find to direct princes in judging of
ecclesiastical crimes and causes. A most wretched state of
the church it must needs be, that shall depend on such silly
governors. I omit how far gentlemen and landlords can
prevail in every parish with their neighbours and tenants,
both to rule them and overrule them at their pleasures. View
the villages in England, and tell me how far you shall seek,
before you shall find lay elders, that in any reason ought to
be trusted with the government of the church. I will not
advantage myself by the rudeness and ignorance of the most
part ; I hope for very shame you will admit, that princes are
far fitter in their own persons if they would take the pains to
determine ecclesiastical matters, than husbandmen and arti-
zans. And if they want direction, or will give commission to
that pui'pose, they need not descend to the plough and cart
for help or advice. The world will greatly doubt of your
discretion, and suspect you savour of popular faction and
ambition, if by God's law you press princes against their wills
to accept such counsellors and substitutes in ecclesiastical

208 THE PERPETUAL GOVERNMENT CHAP. X.

government. If they be at liberty to make their choice, they
have store of learned and able men of all sorts within their
realms, whom they may trust with the censuring and over-
seeing of clergymen's actions ; so as to prefer ploughmen and
craftsmen to undertake that weighty charge for Christian
princes, were ridiciilous, if not infamous folly. Wherefore the
lay presbytery must either claim to have their power and
authority from Christ without the prince, and before the
prince ; which is somewhat dangerous, if not derogatory to
the prince's right ; or else they must stay till the magistrate
give them power in every place to govern the causes of the
church, and moderate the actions of the pastors. For since
they will needs concur with the prince in the same charge and
oversight of ecclesiastical crimes and causes, they must derive
their warrant either from the prince, as his delegates, or from
the prince's superior.

Must not pastors do the like ?] Princes cannot authorize
pastors to preach the word, administer the sacraments, remit
i sins, and impose hands ; these things are exempted from the
prince's power and charge ; the King of heaven hath ap-
pointed for that purpose messengers of his will, and stewards
i of his mysteries, without taking their authority from earthly
'I princes : but to redress the disorders and abuses of these
I things in others, and to displace the doers ; that neither
;= pastors nor lay presbyters may challenge to do without the
I magistrate's consent and help, where the state is Christian.
And where the state is not Christian, from whom shall the
pastors derive their power to repress disordered actions in
others ?] When the church is not protected and assisted by
the sword, but oppressed and pursued, (as where the magis-
trate is an heretic or an infidel,) the whole may detect and
disclaim any part as unsound and unsufFerable. " Therefore,"
saith Cyprian, " is the number of priests many ; that, if one
of our society should attempt to uphold an heresy, and to
spoil and waste the flock of Christ, the rest might help (repress
him)P;" yea, the people have by God's law, where there

P Cyprian, lib. iii. ep. xiii. [ep. 68. carissime, copiosum corpus est sacer-
p. 17S. ed. Oxon. " Idcirco enim, frater dotum concordi* mutuiv gluiino atque

(;hap. X. OF Christ's church. 209

wanteth a Christian magistrate, " the desertion," but not coer-
cion of wicked and corrupt pastors. They may decline them
and forsake them ; they may not compel them or punish
them, ^"iolcuce and vengeance belong only to the prince's
SMord ; not to any private persons or assemblies. " Mark
them," saith Paul, *' that cause divisions and offences contrary
to the doctrine which you have learned, and decline them."
" My sheep," saith Christ, " hear my voice and follow me.
A stranger they will not follow, but fly from him." And so
Cyprian and the rest of the bishops with him being consulted,
answer : " Separate yourselves (saith God) from the taber-
nacles of these wicked men, and touch nothing of all that is
theirs, lest you perish together with them in their sins.
Wherefore the people obeying the Lord's precept, ought to
separate themselves from a sinful (pastor, or) overseer, and not
to participate with the sacrifice of a sacrilegious priest ; since
they chiefly" (where the public state embraceth not the fixith)
" have power to (admit, or) choose worthy pastors, and to refuse
unworthy^."

The best writers of our age, and those no small number,

interpret the words of St. Paul as we do, and affirm that lay

elders were governors of the church in the apostles' time, and

part of the presbytery.] Some learned and late writers living

under persecution, or in free cities where the people and

senate bear the greatest sway, have liked and commended

this form of governing the church by lay elders joined in one

presbytery with the teachers and pastors : but I see not how

it may be defended by the word of God as tolerable, except

they derive the power of that presbytery from the whole

church in time of persecution, and in time of peace from the

! magistrate ; in which case they be no elders authorized by

. Christ or his apostles to govern the church, but commissioners

i deputed by the state to moderate disorders in pastors and

unitatis vinculo copulatum,ut si quis ex simonim ; et, iiolite tangere ea quae ad

collegio nostro haresin facere, et gregein eos pertinent, iie simul pereaiis in pec-

Christi lacerare et vastare tentaverit, cato eorum. Propter quod plebs obse-

subveniant ceteri, et quasi pastores utiles quens prfeceptis Doniinicis, et Deuni

et misericordes, oves Dominicas in gre- metuens, a peccatore pra>posito separaro

gem coUigant."] se debet, nee se ad sai-rilegi sacerdotis

1 Cyprian, lib. i. ep. 4. [ep. 67. p. sacriticia miscere; quando ipsa luaxime

171. ed. Oxon. " Separamini, inquit, hal)oat potestateui vel eligendi digues

a tabernaculis hominum istorum diiris- sacerdotes, vel indignos recusandi." |

BILSON. r

210 THE PERPETUAL GOVERNMENT CHAP. X.

teachers^ and so, though they may have the oversight of ec-
clesiastical causes pertaining properly to the magistrate, yet
may they not challenge any interest or right, if they be laymen,
to impose hands or exclude from the sacraments, which is the
pastor's power and charge. Otherwise, if any late writers be
otherwise minded, I say of them as Austin said of Cyprian :
" (Their) writings I hold not as canonical, but examine them
by the canonical writings ; and in them what agreeth with the
authority of the divine scriptures, I accept with (their) praise ;
what agreeth not, I refuse with (their) leaves. To whose praise
I cannot attain, with whose labours I compare not mine,
whose wits I embrace, with whose words I am delighted,
whose charities I admire, whose deaths I honour, their judg-
ments in that they were otherwise minded, I receive not"^.'.'
God suffereth the best men to have some blemishes, lest their
writings should be received as authentic. The text should
not differ from the gloze, if both were of like truth and cer-
tainty. In much writing many things scape the best learned,
even as with long watching men oftentimes wink. It is no
wrong to their labours, nor touch to their credits, to say their
writings and resolutions be not always canonical. " The dis-
putations of catholic and praiseworthy men," saith Austin, " we
ought not to esteem as we do the canonical scriptures, that we
may not without blemishing the honour due unto those men,
mislike or refuse somewhat in their writings, if haply we
find that they otherwise thought than the truth warranteth,
understood by God's help, either of others, or of ourselves.
Such am I in other men's writings ; such would I have the
readers of mine to be^."

r August, contra Cresconium, lib. ii. maityrium veneror, hoc quod aliter sa-

cap. 32. [t. vii. col. ■240. " Ego hujus puii, non accipio."]

epistolse authoritate non teneor, quia s August. Epist. cxi. [t. ii. col. 523.

literas Cypriaiii non ut canonicas habeo, " Neque enim quorumlibet disputationes,

sed eas ex canonicis considero ; et quod quamvis catholiconim et laudatornm

in eis divinarum scripturarum authori- hominum velut scripturas canonicas ha-

tati congniit, cum laiide ejus accipio ; bere debemus, ut nobis non liceat salva

quod autem non congruit, cum pace ejus honorificentia quie illis debetur homini-

respuo Nunc vero quoniam ca- bus, aliquid in eorum scriptis improbare

nonicum non est quod recitas, ea liber- atque respuere, si forte invenerimus

tate ad quam nos vocavit dominus, ejus quod aliter senserint quam Veritas habet,

viri cujus laudem consequi non valeo; divino adjutorio vel ab aliis inteilecta,

cujus multis literis mea scripta non com- vel a nobis. Talis ego sum in scriptis

paro, cujus ingenium diligo, cujus ore aliorum, tales volo esse intellectores

delector, cujus charitatem rairor, cujus nieorum."]

CHAP. X. OF CHUIST's CHUHCH. ^11

Their learning would prevail much with me, as it doth
with others, men I suppose of no evil mind, but zealous for
that which they take to be the truth ; were it not that the
very places which they draw to this intent, in the judgment
of as learned and more ancient writers and fathers import no
such thing ; and other places of the scriptures where elders
are named do rather contradict than authorize lay elders.

Paul sent for the " elders of the church of Ephesus to Acts xx. 28.
Miletum," and gave them this charge : " Take heed to your-
selves and to the whole flock, over which the Holy Ghost hath
made you bishops to feed the church of God." If all the
elders came to Miletum, they were all pastors and bishops ; if
your lay elders came not, why stayed they at home, Paul
sending for the elders ? They must loose that name, or take
this charge ; choose which you will. If they forsook the
name of elders, I have my desire ; if they undertook this
charge, they were not lay, they were pastors and bishops.
I shall not need to prove the confinity between Trotju-aiVetv and
■noifxijv, as if they could feed the flock and not be pastors.
The charge that Christ gave to Peter, as an apostle, was this ;
" Feed my sheep." If they did that, they were shepherds ; joim xxi.
if they did not, they were no elders. And so saith Peter :'^-
" The elders that are among you, I exhort, being myself an i Pet. v. i,
elder ; feed the flock of God left to your care, and when the '' ^*
chief Shepherd shall appear, you shall receive an incorruptible
crown of glory." They must join with him in pastoral pains
before they shall receive a pastoral reward. If it be not their
function to feed, it must not be their lot to be called elders.
The communion of the name and charge must go together.
The apostle's words to Titus will soon declare what elders
were in his days: " For this cause I left thee in Crete, that Titus i. 5,
thou shouldcst appoint elders in every city, if any be unre- ' " 9-
provable. For a bishop must be unreprovable, as God's
steward ; holding fast the faithful word of doctrine, that he
may be able to exhort with sound doctrine, and convince the
gainsayers." No teachers, no elders, by this rule. For they
were God's steAvards to exhort and convince with sound
doctrine before thev took that name. Elders miofht not be
appointed in any city, but so qualified as is here prescribed ;

p 2

212 THE PERPETUAL GOVERNMENT CHAP. X.

there was no place then in Crete for your new-found
elders.

And as for lay governors of the apostolic church to be
mentioned by St. Paul in the first Epistle to the Corinthians
and the twelfth chapter, the ancient and learned fathers are
further from admitting any such, than I am ; howsoever our
late writers be lighted on them. Nazianzen expounding the
words of St. Paul, which our men imagine concern lay gover-
nors, saith; " Governments, that is, overruling the flesh^"
Chrysostom maketh " helps" and " governments" all one, and
saith, " It is a great blessing of God, in matters of the spirit,
to have an helper and exhorter"." Ambrose saith, " In the
fifth place is given the gift of understanding. For they be
governors, that with spiritual reins do guide men^." Theo-
phylact referreth it to the deacons. " Helps, governments ;
that is, to receive the sick, and guide and dispense the (goods)
of our brethren y."

Then neither do the scriptures any where mention lay pres-
byters : nor the fathers expounding the places that are
brought for them, did ever give so much as an inkling of any
such persons. The words of Paul to Timothy be not only
cleared from them by divers sound interpretations, but pro-
duced against them. For they admit no elders but such
as were for their work's sake maintained at the costs of the
church, and so were never any lay presbyters. The two
other places name rulers and governors, but express neither
what persons or things they governed, neither who they were
that did govern, whether laymen or pastors. Laymen had
Christian governments, but over their families ; over the
church and house of God, none had in the apostles' days, that
we read, save pastors and teachers, I m^an, such as did feed
and watch the flock committed to their charge.

And yet if we should grant, that in the apostles' time, for
want of a magistrate to uphold the discipline of the church,

t Gregor. Nazianz. de Moderatione in x Ambros. in i Cor. xii. [t. v. 2 79.

Disputationibus servanda. [Oratio. xxvi . "Sunt et gubernatores qui spiritalibus re-

450. ed. Lutet. Par. 1609 Kvfiep- tinacuHs hominibus documento sunt."]

vria-eis, elr'adv iraiSayuyiai crapKSs. . . .] 7 Theophylact. in I Cor. xii. [In

u Chrysost. in i Cor. xii. Homil. 32. Pauli Epist. p. 271. ed. Lond. 1636.

[t. xi. 344. MaKiara ix\v /col Tovro ttjj Tovt'' e(rriTha.vrexe(y6ai ruiv affOfVuv, koI

Toi/ 0€oi) Scopeas, rh irpoaraTiKhv ilvai, rh KvfifpvSv, ijroi olKovoixilv to. ruu

rb irpdy/xara oIkovo/xui/ irvevfiaTiKa.] aSeXcfiwi/.]

CHAP. X. OF Christ's chuuch. 213

and punish the disorders and offences of loose brethren, there
were certain grave and wise elders joined -sWth the prophets
and pastors to admonish the unruly, examine the guilty, and
exclude infixmous and scandalous persons from the common
society of Christians ; is it any consequent, the like must be
used with us in a Christian kingdom under a believing prince ?
The apostolic churches were planted in populous cities, where
they could not lack meet men to sustain that charge ; ours are
dispersed in rural hamlets, where there can be no hope to
find so many fit governors as shall be requisite. To the first
churches came none but such as were willing and zealous,
without all compulsion ; to ours come all sorts, atheists, hypo-
crites, and how many rather forced by law than led with
devotion ; yea, would God it did not often so fall out, that in
many places the richer and wealthier men either regard no
religion, or secretly lean to the worst. Every church with
them had many prophets, pastors, and teachers, the number
and need of the people, and time so requiring ; so that their
presbyteries might be indifferently weighed without overbear-
ing cither side ; we have but one in each parish, and to exact
maintenance for more at the people's hands in every village,
would breed that sore Avhich no plaister would heal. To give
that one a negative voice in all things against the lay elders,
were to fill the whole realm with infinite contentions and
questions. To give him no voice, but as one amongst the
rest, is to shake the church in sunder with every faction and
fancy of the multitude. Lastly, those churches under perse-
cution had none that could justly challenge to rule the rest ;
ours hath a lawful monarch professing the faith, to whom by
God's law the government of all crimes and causes eccle-
siastical doth rightly belong, and therefore the private and
popular regiment of the afflicted churches must cease, since
God hath blessed this realm with a public, peaceable, and
princely government. The greater and stronger power doth
always determine and frustrate the lesser and weaker in the
same kind. What need we private men to punish vices, Mhen
we have princes to do it? What need we suffrages of lay
elders to reform disorders and abuses in pastors, when we
have open and known laws to work the same effect with more

214 THE PERPETUAL GOVERNMENT CHAP. XI.

force and better speed? In popidar states and persecuted
churches some pretence may be made for that kind of disci-
pline ; in Christian kingdoms, I see neither need nor use of
lay elders.

Howbeit, for my part, I do not believe that lay elders were
used in the apostles' times to govern the church. With im-
position of hands, remission of sins, distribution of sacraments,
I am right assured, no just proof can be made they did or
should intermeddle ; yea, the oversight of those things could
not belong, whiles the apostles lived, to laymen ; and after
their deaths, the churches planted by them, and ages succeed-
ing them, never used nor acknowledged any lay elders,
which is to me an invincible demonstration, that the apostles
left them none. For would all the churches in the world with
one consent immediately upon the apostles' deaths, reject that
form of governing the church by lay elders, which was settled
and approved by the apostles, and embrace a new and strange
kind of government without precept or precedent for their so
doing ? How others can persuade themselves, that the whole
church of Christ fell so generally and presently to a wilful
apostasy, I know not ; for myself, I confess I had rather for-
sake the device and conceit of some late writers, were they
in number more than they are, before I will proclaim so
many apostolic men, and ancient and learned fathers, to be
manifest despisers of the apostolic discipline, and voluntary
supporters, if not inventors, of Antichrist's pride and tyranny.
Wherefore if they shew me lay elders universally received for
governors in the churches and ages next following the apostles,
I will agnize they came from the apostles ; if there were no
such after the apostles, I cannot believe they were in the
apostles' times.

CHAP. XL

What presbytery the primitive churches and catholic fathers did acknow-
ledge, and whether lay elders were any part thereof, or no.

MANY men think and write that the first churches and
fathers after the apostles retained and used lay elders for
governors ; and so witness (as they say) " obscurely Ignatius,

CHAi'. XI. or Christ's chuik h. 215

TcrtuUian, Cyprian, Augustine ; more clearly Ambrose,
Hierom, Possidonius, and the Canon law :" and therefore I
do not -Nvell in their opinions to pretend the authority of
Christ's church against them. If all these fathers, or any of
them, did clearly mention or witness lay elders, I would be
for from contradicting them : but now I cannot admit them,
nor in this case the first authors of them, by reason I find no
such elders expressed or testified in any father or writer of
the primitive church. Elders I find, lay elders I never find ;
and by the name of elders or presbyters, the ancient fathers
do mean such teachers and labourers in the word, as with
their counsel and consent did advise and direct the bishop of
each church and city in cases of doubt, danger, and import-
ance, M'hen as yet neither synods could assemble, nor Christian
magistrates be found to help and assist the church against the
deadly poison of heresies, and cruel rage of persecutors,
which those days did usually offer. Examine your own wit-
nesses ; if they say not as much, as I affirm, I am well con-
tent to yield the whole.

Ignatius is the first that is alleged for lay elders, and the
first, if his testimony may be taken, that will utterly over-
throw the lay presbytery. He often mentioneth the presby-
tery, but chiefly in his second epistle, where he Avriteth thus,
to the church of Trallis : " Be subject to the bishop, as unto
the Lord ; he it is that watcheth over your souls, as one that
shall account unto God ; you must, therefore, whatsoever you
enterprise, do nothing without the bishop ; but be subject also
to the presbytery, as unto the apostles of Jesus Christ. You
must likewise by all means please the deacons of the mysteries
of Jesus Christ. The bishop is the figure of the Father of all ;
the presbyters as the senate of God, and a knot of the apostles
of Christ : without these the chosen church is not, nor the
company of saints, nor the assembly of the holy. What is the
bishop but one that hath poAver over all, as much as is pos-
sible for a man to have ; a resembler in power, of Christ, that
is, God ? "What is the presbytery but a sacred assembly, the
counsellors and coassessors of the bishop ^ ?" Presbyters or

z Ignatii Epist. ad Trallianos. [ed. Is. crKSirtp {nroTocra-eaOt £is T<p Kvf>[tf). avrhs
Vossius. Loud. i6So. p. 156. T<f> ^wi- yap aypvirvu inrfp Twy \livx<ii»' vfiwy, ws

216

THE PJSllPETUAL GOVERNMENT

CHAP. XI.

elders we see here with all their titles, lay elders we see none.
To presume upon the ambiguity of the word that they were
lay, is so childish a proof, that it should not come in wise
men's heads ; yet lest we should be carried with that wilful
persuasion, which I see many possessed with, mark what elders
they were of whom Ignatius spake. He calleth them in this
epistle, " a knot or company of apostles (or, messengers) of
Christ ;" and in the next he saith : " As the Lord did nothing
without (his) father, so (must not) you without the bishop,
(whether you be) presbyter, deacon, or layman^." To the church
of Philadelphia he writeththus: "The presbyters, deacons, and
the rest of the clergy, together with all the people, obey the
bishop^." And so every where : " Let the laymen be sub-
ject to the deacons, the deacons to the presbyters, the presby-
ters to the bishop c," And expressing their office with St.
Peter's words, he saith : " You presbyters, feed the flock that
is with you, till God shew who shall be ruler (or, bishop) over
you, for I now hasten to gain Christ''." Presbyters then,
with Ignatius, were pastors and part of the clergy ; and so far
from being laymen, that all laymen were subject unto them
as unto the apostles of Christ, and not joined with them in
the same presbytery to govern the church.

\6yov airodwacov @e(f 'AvayKa7ou

oiiv icrrlv, Hffa nep TroieTre, &vev rod eirt-
(TKOTTOv jUTjSev irpaTTiiv v/xas. 'AAA' imo-
rdafffcrOe koI t^ irpeff^vrepi^, iis airo-
(FToKois 'iTjfrou XpiffTov [Trjy eXiriSos
7]fjibjv, 4v <p 5idyovT€s, iv avr^ evpedriffS-
fieOa.^ Aet 5e, koI tous SiaK6vovs ovras
ixvarr^piuiv XpicxTov 'IrjcroD, Kara irdvTa

TpSwov apecTKetu [AvtoI fxlv

ovv iffruffav towvtol. vfjiilsSe ivrpfTrecrOe
avTovs ODS Xpicrrbv 'IrjcoSi', ov (pvXaKEi
flal Tov tSttov. &s KaV] 6 iiriffKoiros rod
Trarphs rSiv '6\wv rvnos inrdpxet. ol Se
Trpeff^vrepoi, ws crwiSpwu Qeov, koI gvv-
Sfff/jLOS a-Kocrr6K(ijv Xpiarov. x<^p»s rovreou
fKKKrtaia fKAfKT^ ovk eariv, ov iTvvd-

Gpoiff/xa aylwv, ov ffwayooyr) bcrioiv

p. 1 6 1 . Ti yd,p frrriv iirlaKoiros ; aW' fj
irdaris apxvs Kal i^ovalas eTre'/ceij/o irduraii'
KparSov, ais ol6vre &vQpcinTOV Kpareiv ^ifXT)-
rrjv yivifxivov Kara Svva/j.iv Xpiffrov rov
Qeov. Ti Se irpea^vr4piov ; ctAA' ^ av-
arriixa Uphv, dvfx^ovKoi. Ka\ ffweSpevral
rod eTri(TK6irov ;]

a Ejusd. Epist. ad Magnesianos. [p.

33. Clfftrep ovv 6 Kvpios &vfv rov Trarphs
ovSev iirolricre rtvoifxivos Siv, oiirf Si' eavrov,
oijre Sia rSiv hTro<Tr6\o3V, ovrws fi-qSe
vixeTs avev rov fTri(TK6Trov, koI raiv irpeff-
fivrepcov, /xriSev irpdaffereJ]

b Ejiisd. Epist. ad Philadelphics. [p.
1 79- [O' ^PX'"'"''*^. iretdapxeircoa'av r^
Kalixapi' ot ffrpariuirai, ro7s &pxov(riv.J
SiaKovoi, ro7s irpic^vrepois, apxiepevcriv
ol TTpea-fivrepoi, Kal oi Stdnovoi, Kal d
Xoivhs KAvpos, a/na iravrl rcfi Xaw, \_Kal
ro7s arparicirans, Kal ro7s &pxov(ri koI tijJ
Kai(rapi] rqi eTTKr/cjTry.]

c Ejusd. Epist. ad Smy menses, [p.
199. Ol XatKol, ro7s SiaKdvois viroracr-
(TeffOwcrav ol diaKOfoi, ro7s irpfcr^vrepois.
ol Trp^ff^vrepai, rai e7ri(rK(^7ri^' [6 eirlo'KO-
tros, r(fi Xpicrrcf}, us avrhs r^ Tlarpl.']

(i Ejusd. ad Antiochenos Epist. [p. 86.
or irp^ff^vrepoi, iroifjidvare rh iv vfuu
TTolfj-viov, ews avaSei^T) 6 Qehs rhv fifX-
\ovra &pxftv vfioiv 67^ yap ijSr) (ririv-
Sofxai.. [al. CTrevSo/iOj.] Xva Xptarhv Ktp-
57;(7a).]

CHAP. XI.

OF CHRIST S CHL'RCII.

217

Hierom, the next of your witnesses, (for I take them not
as their ages, but as their testimonies join nearest together,)
writing on Esay, saith ; " AVe have in the church our senate,
even the assembly (or, company) of presbyters^." And again :
" The churches were (at first) governed by the common advice
of the presbyters ^" That elders at first did govern the
church by common advice is no doubt at all with us ; this is
it which is doubted and denied by us, and shall never be
proved by any, that those elders were laymen, which so
sroverncd the church. What elders Jerome meant is soon
discerned by his own words : " An (elder or) presbyter then is
the selfsame that a bishop is, and before there were fixctions
in religion by the devil's instinct, and the people began to
say, * I hold of Paul, I of Apollo, and I of Cephas,' the
churches were governed with the common advice of presby-
ters. But when every one thought those whom he baptized
to be his own and not Christ's ; it was decreed in the Avhole
world that one of the presbyters chosen should be set above
the rest, to whom the whole care of the church should
1 appertain"." Jerome avoucheth that bishops and pres-
I byters were at the first all one, and saith the church Avas
guided by their common advice, until the presbyters began to
challenge such as they had baptized, for their own, and not
for Christ"'s. He writeth then of such elders as did baptize,
' and feed the flock, and diflered from pastors and bishops
neither in dispensing the word nor sacraments, but only in
^ wanting power to impose hands. For so, debating the very
same matter in his epistle to Evagrius, he saith : " AVhat
doth a bishop, save ordering (or, imposing hands), which a
presbyter may not do ^ T' Then presbyters, with Jerome, did
preach, baptize, and administer the Lord's supper as well as

e Hieron. in Esaiam, cap. iii. [t. v.
1 7. '' Et nos habeniiis in ecclesia sena-
tum nostrum, rretum presl)yteror\im."]

f Hieron. Comment, in Epist. ad Ti-
tum, cap. i. [t. ix. 245. " Coninmni
presl)yterorum consilio, ecclesia? giibema-
l)antiir."J .

e Hieron. Comment, in Tit. i. [t. ix.
245. " Idem est ergo ])resbytcr fpii
episcopns, et anteqnam diaboli instinctn,
stddia in religione tierent, et(b'ceretiir in
populis, Ego sum Pauli, ego Apollo,

ego autem Cephae, communi prcsbytero-
nim consilio ecclesiae gnbernabantur.
Postquam vero inuisquisque eos qnos
l).T])ti/.averat suos putabat esse non
Christi, in toto orbe decretimi est, nt
nnus de presbi,-teris electus superponere-
tur ca-teris, ad qtiem onuiis t-cclesiie
cura pertineret, et schismatum semina
tolltTentiir."]

li Hieron. Evagi-io, tom. ii. 320.
" Quid enim facit, c.xcepta ordinatione,
episcopns, quod presbyter non facial?"]

218 THE PERPETUAL GOVEEXMENT CHAP. XI.

bishops ; and were indeed teachers and pastors by whose
counsel at the first the churches were governed. And of such
Jerome saith : " Bishops must knoAV they are greater than
presbyters, rather by custom, than by the truth of the Lord''s
disposition, and ought to govern the church in common'."
Let any man that hath care of his conscience or credit read
the places in Hierom's epistle to Evagrius, and in his com-
mentaries upon Titus i., where he sheweth what elders did
and should govern the church ; and if this that I say be not
more than evident, I will hazard mine before God and man.

Ambrose is another that speaketh to the same effect :
" Amongst all nations age is honorable. Wherefore the
(Jewish) synagogue, and after the church, had seniors (or,
elders), without whose counsel nothing was done in the church.
The which by what negligence it is out of use, I know not,
u.nless it be by the sloth or rather pride of the teachers,
whiles they alone will seem to be somewhat J." Here likewise
is mention of elders, mthout whose advice nothing was done
in the church ; but by Ignatius and Jerome we saw before
they were not laymen but clergymen, by whose counsel the
churches were governed. Had we not Ambrose's opinion
elsewhere delivered, that in cases of faith and manners lay-
men never did, never might judge of priests, of whom yet the
presbytery might and did judge ? what one word is here
sounding for lay elders ? They were aged that were called to
the regiment of the church in former times, and not one, but
many. Ambrose misliketh that in his time some, whiles they
would seem alone to rule, had excluded or neglected the rest
that were wont to be joined with them in consulting and
caring for the church. By this you may prove that ancient
good bishops in guiding their flocks used the help and advice
of their clergy ; that laymen were coupled with them to
govern the church, you cannot prove. He doth not blame

i Hieron. Comment, in Tit. i. [t. ix. rabilis est senectus. Unde et synagoga,

245. " Episcopi noverint se magis con- et postea ecclesia seniores habuit, quo-

suetiidine quam dispositionis Dominicae rum sine consilio nihil agebatur in ec-

veritate, presbyteris esse majores, et in clesia. Quod qua negligentia obsole-

comniune debere ecclesiam regere."J verit nescio, nisi forte doctorum desidia,

J Ambros. in i Tim. v. [t. v. 406. aut magis superbia, dura soli volunt

" Nam apud onmes utique gentes bono- aliquid videri."]

CHAP. XI. OF Christ's church. 219

them for refusing lay elders to be their colleagues, but for
affecting to be so wise, that they needed not the aid and
counsel of their brethren, who were wont to advise and assist
their bishops as well in doctrine as in discipHnc.

What Ambrose thought of lay judges over persons and
causes ecclesiastical, his epistle to Valentinian the emperor
will quickly resolve : " No man ought to think me obstinate,"
saith Ambrose, " when I avouch that, which your ftxthcr of
sacred memory, not only answered in words, but established
by his laAvs : in a matter of fiiith, or touching any ecclesiastical
order, he ought to be judge, that hath neither his calling
diverse, nor his right different. Those are the very Avords of
the rescript; that is, he would have priests to be judges over
priests. Yea, if a bishop be to be reproved for any other
thing, and his manners to be examined, this also would he
have pertain to the judgment of bishops. When ever heard
you, most gracious emperor, in a matter of faith, that laymen
judged of bishops ? Shall we then so bow with flattery, that
we forget the right of priests ; and what God hath given to
me, shall I commit to others? If a bishop must be taught by
a layman what to follow, let the lay teach, and the bishop
hear ; let the bishop learn at a layman's hands. Your father
a man of ripe years, said : ' It is not for me to sit judge
amongst bishops :' you shall be old, by God's grace, and then
shall you find what a bishop he is that casteth the right of
bishops under laymen's feet''." Would he call it pride in
bishops to refuse laymen for their consorts in censuring all
persons and causes of the church, that greatly praised the
emperor for saying it was not his part " to judge amongst

^ Ambros. Epist. lib. v. 32. [t. iii. in causa fidei laicos de episcopo judi-
12 1. " Nee qiiisquam contumacem ju- casse ? Ita ergo quadam adulatione
dicare me debet, cum hoc asseram quod curvamur, ut sacerdotalis juris simus
august* memoriae pater tuus non solum immemores, etquod Deus donavit mihi,
sermone respondit, sed etiam legibus hoc ipse aliis putem esse credendum ? Si
suis sanxit, in causa fidei vel ecclesias- doceudus est episcopus a laico, quid se-
tici alicujus ordiriis eum judicare debere, quetur ? liaicus ergo disputet, et epi-
(jui iiec munere impar sit, nee jure dis- seopus audiat ; episcttpus discat a laico. .
similis. Haec enim verba rescripti sunt : Pater tuus Deo faveute vir ma-
hoc est, sacerdotcs de sacerdotibus voluit turioris a-vi dicebat, Non est meuin judi-

judicare. Qiiinetiam si alias quoque care inter episcopos. Kris Deo

argueretur episcopus, et morum esset favente etiam senectutis maturitate pro-

examinanda causa, etiam banc voluit ad vectior, et tunc de hoc censebis, quails

episcopale judicium pertinere ille episcopus sit qui laicis jus sacerdo-

Quando audisti clementissime imperator tale substernit."]

220 THE PERPETUAL GOVERNMENT CHAP. XI.

bishops?" and highly commended the law that barred all
judges over priests, save such as were " of the same calling
and right" that priests were ? The longer we seek, the
further we are from finding lay elders. We have now a pub-
lic and imperial law, that with ecclesiastical causes and per-
sons no layman should meddle ; but leave them to bishops,
as best acquainted with the rules and canons of the church,
by which such men and matters must be guided.

TertuUian, Austin and Gregory admit all three one answer.
They use the Latin word setiiores, for those whom Hierom and
others call by the Greek name preshyteros, such elders as
were pastors and priests. " Presbyter in Greek," saith
Isidore, " is in Latin senior, presbyters (and elders) being so
called not for years and old age, but for the honour and
dignity which they took (when they entered that order) 1." This
name the translator of the New Testament giveth them, even
in those places where the Greek calleth them Typea-^vrdpovs :
" The seniors that are among you I beseech, being myself
a senior; feed ye the flock of God that is with you"'." And
again : " The senior to the elect lady ;" and, " The senior to
the most dear Gains'' :" and yet I trust St. Peter and St. John
were no lay elders. At first, pastors and teachers were usually
chosen by their age, as to whom the rather for their wisdom
and gravity, reverence and honour should be yielded in the
execution of their office ; and afterward, when some of rare
gifts, though younger in years, were elected to that chai-ge,
they retained the name which use had accustomed, and so
generally men of that profession were and are called preshy-
ters and seniors, which in English are elders. What proof is
this then for lay elders, if Latin writers now and then call them
seniores, which is common to all pastors and ministers of the
word and sacraments ?

The circumstances perchance will somewhat induce that
those fathers spake of lay elders. They will the contrary very

1 Isidori Hispalensis, Episc. Ethimo- presbyteri nominantur."]
logiarura, lib. vii cap. xii. fol. 40. [ed. m i Pet. v. 1,2. " Seniores, qui in

Parrhis. 1509. " Presbyter Grfece, La- vobis sunt, obsecro consenior."
tine senior interpretatur : non pro aetate " 2 John, ver. i. " Senior electse do-

vel decrepita senectute, sed propter ho- minae ;" 3 .John, ver. i. " Senior Gaio

norem et dignitatem quam acceperunt, charissimo."

CHAP. XI. OF CliniSl's CHURCH. 221

well ; but this they will never. TertuUian opening to the
Gentiles the manner of the Christian assemblies, and what
they did, when they were gathered together, saith : " We
meet in a company, that we may join as an army in our
prayers to God. We meet to the rehearsing of the divine
letters (where) with sacred words we nourish faith, we stir up
hope, and fasten confidence, and nevertheless confii'm disci-
phne by the often instructions of (our) teachers. There are also
exhortations, reprehensions, and divine censures. Judgment
is used with great deliberation, as being out of doubt that God
seeth (us). There (have we) an evident foreshowing of the
judgment that shall one day come, if any so offend that he be
banished from the fellowship of (our) prayers, assembly, and
all holy company. The rulers (of our meetings) are certain
approved seniors, such as gat this honour, not by reward,
but by good report; for nothing that is God's may be
bought o." Praying, reading of the scriptures, teaching, ex-
horting, reproving in their public assemblies, were pastoral
duties ; why should not censuring be the like ? The selfsame
persons that were in one, were rulers in all these actions.
Again, the honour which they had " to sit before" the rest in
the church, and was so sacred, that it could not be procured
by reward, but by good report, sheweth they were clei'gymen,
and not lay persons that did moderate their meetings. The
very word prcesidere with TertuUian is an evident distinction
between the pastors and the people : " The discipline of the
church and precept of the apostle suflfer not a man that hath
more wives than owe, prcesidere, to be a bishop p," which by

o TertuU. in Apolopetico. [cap. xxxix. si qiiis ita deliquerit, ut a communica-

p. 31. eil. Lut. Par. 1664. " Coimiis ad tione orationis et conveiitus, et oninis

Deum, quasi manu facia precationibus sancti commercii lelegetur. President

amhiainiis Coiuiusad literarum probati quique honorem istum non pre-

divinanini commemoratidnem ; si quid tio, sed testimonio adepti ; neque eiiim

praisentium temponim qualitas aut pra?- pietio ulla res Dei constat."]
monere cogit, aut recognoscere. Certe P Tertull. ad Uxoreni, lib. i. [cap. vii.

fidem Sanctis vocibus pascimus; spem p. 165. "Quantum detraliant Jidei,

erigimus, fiduciam figimus, disciplinam quantum obstrepant sauctitati nuptio:

prwceptorum nihilominus inculcationi- secundie, disciplina ecclesia; et j)raescrip-

bus densamus. Ibidem etiam exhorta- tio apostoli declarat, cum digamos nou

tiones, castigationes, et censura divina. sinit pra-sidere, cum viduani adlcgi in

Nam et judicatur magno cum pondere, ordinem, nisi univiram non conccdit :

ut apud certos de Dei conspectu ; sum- aram enim Dei mundam proponi opor-

mumque futuri judicii praejudiciura est, tet."J

222 THE PERPETUAL GOVERNMENT CHAP. XI.

reason of their function did sit before all others in the church.
" How many with the second wife are presidents (and bishops)
amongst you, insulting on the apostle i," that saith a bishop
should be the husband of one wife ! And again : " We take
not the sacrament of the eucharist at any other's than at the
pastor's (or ruler's) hands''."

Handling this assertion, " We that are of the laity, are we
not priests*?" he saith, " A difference between the order (of
priests) and the people, the authority of the church hath made ;
and the honour sanctified of God by the setting together of
their order." And shewing how many degrees he accounted
in the clergy, he saith : " When the first men, that is the
deacons, presbyters, and bishops, flee, how shall the lay
(forbear fleeing) ? when the leaders flee, which of the soldiers
will stand? He is an evil pastor, Christ confirming it, that
fleeth when he seeth the wolf, and leaveth his sheep to the
spoil. Which is never more done than when in persecution
the church is forsaken of the clergy. Then if it be neither
seemly nor lawful for the rulers of the flock to flee when the
wolves rush in — for he that pronounced such a one an evil
shepherd, did doubtless condemn him — the overseers of the
church may not flee in persecution*." By this we may plainly
perceive there were, in Tertullian's time, no leaders, rulers,
nor overseers of the flock and church, but pastors and clergy-
men ; and those either deacons, priests, or bishops : lay
elders are far from Tertullian's words, and further from his
meaning.

q Tertull. de Monogamia. [cap. xii. telligere potent, qua ratione dictum,

P- 533- " Quot et digami praesident apud Fugite de civitate in civitatem ? Itaqiie

vos, insultantes utique apostolo ?"] quum duces fugissent, quis de gregario

r Tertull. de Corona, [cap. iii. p. 102. numero smtinel)it ad gradum in acie

" Eucharistiae sacramentum non de ali- figendum suadentes ? Ceterum,

Oram manu quam praesidentium sum- Christo confirmante figuras suas, ma-
mas."] lus pastor est, qui viso lupo fugit, et

s Tertull. de Exhortatione Castitatis. pecora diripienda derelinquit Quod

[cap. vii. p. 522. " Nonne et laici sa- nunquam raagis fit, quam cum in per-

cerdotes sumus ?. . . . Differentiam inter secutione destituitur ecclesia a clero. . . .

ordinem et plebem constituit ecclesiaj .... Porro, si eos qui gregi prssunt

auctoritas, et honor per ordinis con- fugere cum lupi irruunt nee decet immo

sessum sanctificatus adeo [al. a Deo] ulii nee licet, (qui enim talem pastorera rna-

ecclesiastici ordinis non est consessus."] lum pronunciavit, utique damnavit :

t Tertull. de Fuga in Persecutione. orane autem quod damnatur, illicitam

[cap. xi. p. 541. " Sed quam ipsi factum est sine dubio,) ideo praepositos

auctores, id est, ipsi diaconi, presbyteri, ecclesiae in persecutione fugere non opor-

et episcopi fugiant, quomodo laicus in- tebit."J

CHAP. Xr. OF CnRIST's CHURCH. 2isJ3

Why his book " De Baptismo" should be alleged for lay
elders, I cannot so much as guess. Some men are so infected
"vvith the fancy of lay elders, that they no sooner read the word
prcshijter but they straight dream of their lay presbytery.
Otherwise, if we would seek for a place to cross their new
discipline, we could not light on a better. " To give (baptism)
is the right of the chicfest priest, which is the bishop. After
(him), the presbyters and deacons, not yet without the bishop's
authority for the honour of the church (that is, the honour
allowed him in the church) : the which being observed, peace
is preserved; otherwise it were lawful for laymen to do it"."
Here find we the bishop to be the chicfest priest, and without
his leave the rest not to baptize. With his leave the pres-
byters and deacons might, but not laymen, save in cases of
extremity; then, as he thinketh, any layman might. The
truth of his opinion I am not here to discuss ; the tenor of
his report I have no cause to distrust ; I find it confirmed by
others, that in the presence of the bishop the rest might not
baptize, as also that none of these three degrees were laymen.
Admit the bishop to be the chiefest, the elders and deacons
w^ithout his authority to do nothing ; and remove laymen from
the number of bishops, elders, and deacons, the platform of
your lay presbytery must needs fall.

Augustine much misliked the fond and lewd excuses that
some in his time made, when they were rebuked for their sins.
"When they are reproved by (the, or their) elders for drunk-
enness, rapine, and killing of men in tumults, they answer ;
What should I do, being a secular man or a soldier ? have I
professed to be a monk or a clergyman* ?" Here is the bare
name of elders ; but whether they were laymen or clerks, here
is no mention. If this admonition and reprehension were
private, the elders may be the one or the other, as you will ;

u Tertull. de Baptismo. [cap. xvii. est, cum ob erroremaliquem asenioribiis

p. 230. " Dandi baptismum jus habet argiiuntur, et imputatiir alicui de illis

summus sacerdos, qui est episcopus. cur elirius fuerit, cur res alieiias per-

Dehinc presbyteri et diaconi, non tamen suaserit,cwdem cur turbuleiitus admise-

sine episcopi authoritate propter ecclesiae rit : statim respondeat, Quid habebam

honorem ; quo salvo salva pax est ; alio- facere, bouio secularis aut miles ? nurn-

quin etiani laicis jus est."] quid monacbum sum professus aut cle-

X August, de Verbis Domini Serm. ricum ?"J
xix. [t. X. col. 88. " Illud autcm quale

224 THE PERPETUAL GOVERNMENT CHAP. XI.

every Christian man hath liberty to reprove and admonish his
brother privately for any sin committed ; and it best becometh
age and grey hairs to mislike the disorders and enormities of
younger and rasher heads ; and then the words of Austin are,
" when they be reproved by their elders." But if the rebuke
were open, then seniores were the elder sort of such clergymen
as had the charge and oversight of other men's lives and
manners ; and sat in judgment with the bishop to exhort,
chastise, and censure licentious persons. That laymen in
Austin's time intermeddled with the keys or sacraments, I
utterly deny; and therefore the word elders cannot import
that which then was not. The keys, whereon excommuni-
cation dependeth, and the sacraments, from which offenders
are excluded, were then the pastor's charge, and not the
people's. It is more than ignorance for those that would seem
learned, to imagine that Austin ever heard or thought any
laymen had an interest in the open and ordinary use of the
keys and disposition of the sacraments.

The judges that Austin acknowledged in the church were
no lay elders, as plainly appeareth by his words before
alleged, neither had laymen any judgment seats provided for
them in the church : " But the seats of the rulers and the
rulers themselves," saith Austin, " are understood, by whom
the church is now governed y." And lest you should doubt
who governed the church in his days, bishops, or lay elders ;
noting upon the io6th psalm, " three tentations that every
religious and faithful man amongst the people of God might
have trial of," he saith : " Haply thou shalt be (found) worthy
to whom the people may be committed, to sit at the helve of
the ship, to govern the church. There is the fourth tentation.
The storms of the sea that shake the church, trouble the
governor. This fourth is ours. The higher our honour, the
greater the danger. The tentation, then, of governing, the
tentation of troubles in ruling the church, chiefly concerneth
us : yet are ye not fi-ee. For, brethren, though you sit not at

yAugust. de Civitate Dei, lib. xx. cap. sunt ; per quos ecclesia nunc guber-
9. [t. V. col. 1214. " Sed sedes pi£E- natur."J
positorum et ipsi praepositi intelligendi

CHAP. XI. OF chiiist's cinrurii. 225

the same stern, yet sail you in the same shipz." Pastors, then,
in St. Austin's time, and no lay persons did govern the church,
and rule the flock, and by them judgment was given and
discipline exercised against wicked and dissolute livers.
" When they that rule the church may, Avithout breach of
peace, (that is, danger of schism,) exercise discipline upon
lewd and wicked offenders ; then are we to be stirred up with
the sharpness of those precepts that lead to severity of re-
pressing (evil), that directing our steps in the way of the Lord,
we neither slack under the name of patience, nor rage under
the show of diligence^."

But St. Austin in his hundred thirty and seventh epistle,
writeth ; " To the clergy, elders and whole people of the
church of Hippo ^'"^ ;" where the elders are reckoned by them-
selves, as no part of the clergy.] If naming elders by them-
selves make them no part of the clergy, by that consequent
they be likewise no part of the people ; for they be reckoned
asunder from the people. But these inferences have no suf-
ficient ground ; they must be either of the clergy or people,
and yet here they be named betwixt them. The rules of
civility are not always bound to the rules of logic. They that
have preeminence above others, may be saluted apart from
others, though the general salutation before or after, by force
of reason doth include them. Wherefore if any man answer,
that Austin naming the whole clergy of his church in that
epistle, thought to make a more special remembrance of the
better sort of them, by the title of elders, it cannot be refuted ;
the words do well endure it. If any dislike that exposition,
let him take elders in God's name for the better sort of the
laity ; I mean for the rulers and governors of the people, as

z August, in Psalm, cvi. [t. viii. col. quos ecclesia regitur, adest salva pace

1250. " Fortassis dig-nus eris ciii po- potestas discipliuw adversus iniprohos

piilus committatur, constituaris in gii- aut nefarios exercendse, tunc rurstis ne

bernaculis navis, rectnnis ecclesiam. socordia segnitiaque dormiamus, aliis

Il)i quarta tentatio. Tenii)estates maris aculeis pra-ceptonim qua; ad severitatem

quatientcs ecclesiam, turhant guherna- coercionis pertinent, excitandi suniiis,

torem. Qiiarta ista nostra est. Quanto ut gressns nostros in via Domini ex

plus honoramur, tanto plus periclitamur. utrisqne testimoniis illo duce at(iue ad-

Tentatio ergo gubernandi, tentatio j)eri- jutore din'gentes, nee ])atienti<e nomine

culorum in regenda ecclesia nos potis- toq)escamus, nee obtentu diligentia:

simum tangit."] saeviamus."]

° August, de Fide et Operibus, cap. V. aa [" Clero, seniorilnis, et universe

[t. iv. col. 59. " f'um vero eis, per plebi ecclesi;e Hipponensis."]

niLSON. Q

2^6 THE TEUPETUAL GOVERNMENT CHAP. XI.

if a man should write " to the clergy, aldermen, and commons"
of any good city : for an alderman is the right English for
senior in Latin, when it doth not import an ecclesiastical
function : and it is not unlikely that Austin, then absent and
writing to the whole city, divided the superior sort of the laity
from the inferior by that style. Howsoever you bestow the
word, it is evident by the whole course of that epistle, those
elders had no power in the church more than the rest of the
people. Yea, the hearing of the cause then in question about
the accusation of Bonifacius, a priest, for a foul crime objected
vmto him by another of the clergy, did so little concern them,
that Austin heard the matter himself alone, and took order in
it as he thought good, and kept it from the knowledge of them
all. And in this epistle giving a reason why he did not
remove Bonifacius from his degree at the first examining of
the matter, he saith ; " The name of his priest I durst not
suppress or strike out from the number of the colleagues, lest
I should seem to offer wrong to God's judgment, vmder
whose trial the matter yet dependeth, if I should prevent his
judgment with my censure b." Read the epistle: if he attri-
bute any more to those elders, than he doth to the lowest of
the people and clergy ; if he did not take the whole cause
into his own hands, and set an order in it without their con-
sents or privities ; I will agnize your lay elders.

Haply you think St. Austin did the lay elders wrong to
keep this cause from them, and to deal in it without them. I
cannot let you from so thinking, but all that be well advised
will rather suppose lay elders had nothing to do with such
cases in St. Austin's time, and that the good bishop did not
close up such horrible offences by wrongful withholding the
cause from the knowledge of the elders, to whom by order of
the church it then appertained, but he kept it from them and
the rest with good conscience using his own right, as himself
saith : " Lest he should trouble their minds with a grievous
sorrow to no purpose c."

^ August, epist. cxxxvii. [t. ii. col. juriam, si illius judicium meo vellem

657. " Nomen autem presbyteri prop- prsejudicio prsevenire."]
terea non sum ausus de numero col- c In eadem epistola. [col. 65 7. " Ne

legarum ejus vel supprimere vel delere, vos atrocitei* et inaniter coutristando

ne divinae potestati, sub cujus examine turbarem."]
causa adhuc pendet, facere viderer in-

CHAP. XI. f)F cunisr\ vuuiicii. 927

Gregory's authority is quoted out of the canon law for
name of lay elders ; which sure were very strange, that six
hundred years after Christ, the power of lay elders should
remain in the church, and their name all this while not heard
of; but I think we shall find no moie here, than 'we did
before : " If," saith Gregory, " any thing come to thine ears
of any clerk whomsoever, which may justly offend thee, believe
it not easily ; but in the presence of the elders of thy church,
search out the truth diligently, and if the quality of the
matter shall so require, let the offender be punished according
to the rigour of the canons'^'." Elders of the church I hear,
lay elders I hear not ; and by the laws imperial long before
this established, even in Ambrose's time, a clergyman's cause
could not be examined and determined but by men of the
same right and the same calling. And of all others Gregory
is the unfittest man to prove that lay elders should have the
hearing and deciding of clergymen's causes, who could not
endure that any thing whatsoever pertaining to the clergy
should be committed to the hands of laymen. " Your brother-'
hood must beware that ecclesiastical matters be not committed
to secidar men, and such as live not under our profession''."
The punishment, which by the very words must be ' canonical,'
or according to the canons, sheweth that these elders were
the discreetest and wisest of his clergy. For what have lay-
men to do either with the knowledge or execution of the
canons ? What reason to charge them with the canons to
whom the canons were not written ? He meaneth, therefore,
the elders of his church, that is, such clergymen as were of
best account and greatest experience in bis church.

And so the council of Turon decreed : " Whom negligence
maketh unworthy of his place, let him be removed by the

cc S. Gregorii lib. xi. 49. [Resist, canonira districtio culpam feriat delin-

Epist. lib. xiii. (Indictioiie vi.) Epist. quentis."]

x]iv. t. ii. col. 1249. Par. 1705. d Gref,'or. lib. vii. epist. Ixvi. [Rep.
" Si quid igitiir de quocumque cle- Epist. lib. ix. ep. Ixv. t. ii. col. 9S2.
rico ad aiires tuas pervenerit, quod te " Cavendum est a fratenutate ve-
juste possit offendere, facile non credas, stra, ne secularibus viris atque noii
nee ad vindictani te res acreiidat incog- sul) regula nostra de gentibiis res
nita; sed, prnpsentibus scnioribus efcle- ecclesiastica> coinmittantur, [sed pro-
sit tuiv, diligenter est Veritas perscni- batis de vestro officio clericis. "J
tanda : et tunc si qu.'ditas rei poposcerit,

n O

228 THE PERPETUAL GOVERNMENT CHAP. XI.

advice of all the presbyters^." And Gregory himself saith :
" Lest there be any dissension amongst brethren, lest any dis-
cord be nourished between the rulers (of the church) and
those that be under them, it is needful for the priests to meet
in one place together, that they may discuss such causes as
happen, and wholesomely confer about ecclesiastical rules, so
as things past may be amended, and an order set for things
to come*^." Of laymen the council of Hispalis saith : " It is
an unseemly thing for a layman to be vicegerent to a bishop,
and for secular men to judge in the church. Wherefore we
must obey the books of God, and the precepts of our fathers
being holy men; decreeing that they which are joined with
the bishops in the administrations of the church, should not
differ from them neither in profession nor habit °." If lay
elders had been current in Gregory's time, and assisted the
bishop in clergymen's causes as his coassessors, the council of
Hispalis, not long after him, did open wrong to the truth, in
saying it was against the book of God and rules of their fore-
fathers that laymen should be joined with bishops in any
causes or matters of the church ; but, for any thing we yet see,
they spake the truth, and no more than was long before con-
firmed as well by the decrees of councils, as public laws of the
Roman empire.

'' If it be an ecclesiastical cause," saith Justinian the em-
peror, " let not the civil (or, temporal) judges any way inter-
meddle with the examination thereof; but according to the
sacred rules, let the most holy bishop determine the matter'^."

e Concil. Turonens. ii. can. vii. [t. v. S Concil. Hispalens. ii. cap. ix. [t. v.

col. 854. " Quem culpa aut negligentia col. 1666. " Indecorum est laicuin vi-

ejicit, cum omnium presbyterorum con- carium esse episcopi, et seculares in ec-

silio refutetur."] clesia judic^re. Unde oportet nos et

f Gregor. lib. vii. ep. no. [Regist. divinis libris, et sanctorum patnmi obe-

Epist. lib. ix. (Indict, ii.) epist. cvi. dire praeceptis; constituentes, ut hi

t. ii. col. loro. "Unde ne qua inter qui in administrationil)us ecclesise poiiti-

fratres dissensio, ne qua inter pr<e- ficibussociantur, discreparenon debeant,

positos et subjectos sint fomenta dis- nee professione, nee habitu."]
cordise, in unum convenire sacerdotes i' Authentic. Collat. ix. tit. vi. Novell,

necesse est, ut et de ingrnentibus causis Constit. Justin, cxxiii. cap. 21. [Got-

disceptatio, et sit salubris de ecclesias- ting. 1797. p. 502. Ei Se e/f/cA7)<ria-

tica observatione collatio, quatenus dum CTi/cbf eiTj rb irpayixa, /xTjSeyui'aj' Koivouviav

per hoc et prseterita corriguntur, et re- exeTtocra;/ 01 iroXiriKol &pxovT€s irphs r^v

gulam futura suscipiunt, [omnipotens roiavr-r]v i^^Tacriv, aW^ 01 offiwjaToi eVi-

ubique Dominus fratrum concordia col- (Tkottoi KaTO, tovs hpovs Kavouas t<^ irpa-

laudetur."] yp-ari ntpas iiriTideTcoffav.^

CHAP. XI. OF Christ's church. 229

Now who were to be present with the bishop when he sat in
judgment, and assist him, the fourth council of Carthago de-
clareth in these words : " Let the bishop determine no man's
cause without the presence of his clergy ; otherwise the sen-
tence of the bishop sliall be void, that is not confirmed with
the presence of the clergy'." With the bishop sat no lay
elders in judgment, but his own clergy ; and those not all,
but the graver and elder sort of them. The deacons and the
rest of the clergy beneath their degree, might not sit with the
priests, much less with the bishop. The council of Nice
saith : " The deacons may not sit in the company or assembly
of priests''." So that only clergymen and priests sat with
the bishop in church and consistory, and their presence and
advice was required, as we see by the council of Carthage,
before the bishop might give judgment against any man.

This course Gregory willeth the bishop of Panormus in
Sicily to observe, as nearest to the canons, and freest from all
challenge, when he convented any clergyman, not rashly to
pronounce, but advisedly to deliberate with the wisest and
eldest of his clergy, and then to proceed accordingly ; for priests
and deacons the case is clear, the bishop alone might not
deprive them. The council of Hispalis saith : " The bishop
alone may give priests and deacons their honour ; but he can-
not take it from them alone. They may not be condemned by
one, neither may they lose the privilege of their honour by
the judgment of one ; but being presented to the judgment of
a synod, let them be ruled and ordered as the canon pre-
scribeth'." Over the rest, the bishop alone might sit judge,
without the assistance of other bishops ; but not without the
elders of his own church and clergy : for so the council of
Carthage decreeth, and Gregory adviseth : " If any priests or
deacons be accused, let the bishop of the parties accused
discuss their causes, taking to him a lawful number (six in a

' Concil. Carthag. iv. can.xxiii. [t. ii. irpfir^vTipwv (^iarui tois Siokc^j'ois" irtipa.

col. 1 202. ''Ut episcopiisnulliuscausam kwovo. yap koI -napa rd^iv ((TtI rh yivS'

aiidiat, absque pra-seiUia clericonim su- /xevou.'\

ortim ; alioquiii irritaerit seiiteiuia epi- 1 Concil. Hispal. ii. can. vi. ["Episco-

scopi, nisi clericoi-um prwsentia confir- pus siicerdotiltiisac iniiiistris solus hono-

nietur."] rem dare potest, solus aui'erre noa pot-

k Concil. Nica'ni, can. xviii. [t. ii.col. est."]
37. 'AWa ixr]5( Kadijadat iv fj.((T(p rwv

230 THE PERPETUAL GOVERNMENT CHAP. XI,

priest's, three in a deacon's) of the bishops adjoining such as
the defendants shall require. The causes of the rest of the
clergy, the bishop of the place alone shall hear and deterr
miner"." Lay elders, I trust, are exchided by this canon,
from deciding or debating the causes of any priests, deacons,
or other clergymen, and so are they by all the canons that
were ever made in any council provincial or general, since
the apostles' times.

Lastly, the canon law itself is jDroduced for the name of lay
elders. I might take just exception against the compiler of
those decrees ; his corruptions and oversights do pass the
I number of his leaves. Hierom's name is twice abused by
him, and twice alleged by you, without any regard whether
those authorities be found in his works, or make to your pur-
pose. The first is 16. qucest. i. §. ecclesia, which place is
nowhere found in Hieroni, though his book ad Husticum be
extant, prescribing the manner how a monk should order his
life. Some of the words were patched out of his comment-
aries upon Esay, and the rest touching monks added, which
are not at all in Hierom The second place, distinct. 9^.
ecce ego, is a lusty tale, not of Hierom's, but of some other's
in his name ; beginning Avith a forged inscription, and ending
with a presumptuous untruth, and freighted in the middle
with unsavoury railing. Hierom wrote indeed to Kusticus,
a Frenchman, but as yet no clergyman ; that ever he wrote
unto him after he was bishop of Narbon, neither do we read
it in any of his works, neither is it likely ; forsomuch as
Leo, bishop of E,ome, more than thirty years after Hierom's
death, wrote " To Eusticus, bishop of Narbon"." And touch-
ing the matter of which this counterfeit Hierom talketh ;
Leo writing unto the bishops of France' and Germany, con-
victeth this prater of manifest falsehood ; for where this forged

m C'ont'il. African, can. xx. [t. ii. col. koX inrepOecrecoy Kal i^erdurewu koI irpocrd-

1059. Eai' 51 irp^a^vrepoi rj diaKovoi na- ttoov fj.eTa^v tu>v KaTTjyopovvTcov Kol Karrj-

rrjyopritiwai, irpoa^ivyvvixivov tov vo/j.i- yopov/xevwv tSttov (pvKaTTO/jifvov. TcSv Se

fxov apiQfxov tCov e/c rrys ■KK-qcriai^ova'Tts to- Konrwv KXripiKciv ras airias Kal fxovos 6

TToOeaias alp^TiKoiv iTTicTKOiraiv, oiis ol Ka- ivTOTnos iniaKOTTOsSiayi'ai KalirepaTuxrri.^
rrjyopov/jLevocairricrovTar tovt'' iaTtf, iir'' " S. Leonis JMagni Op. epist. xcii.

ovS/xart TOV TTpecr^vTepov 6|, Kal tov 5ta- xciv. [ep. ii. Ixxxii. j). 404. 603. Lut.

kAvou Tptwf (Tvv TovTois avrbs 6 tStos Par. 1675- " Ad Riisticiim Narbo-

Twy KaTr^yopov/jic'vooi' iTriaKonos ras alrias neiisem episcopuni."]
avTwf i^erdaei, rod avTuv rciv rip.€pu>v

CHAP. XI. OF (•HKISt''s CHURCH. 231

Hierom saith it was used in Rome, in Africa, in the East, in
Spain, France, and Britain, and callcth them " proud, envious,
and most injurious" prelates that otherwise do; Leo, with a
council of bishops, affirmcth itwas not used, but where nienAvero
altogether ignorant of the ecclesiastical rules, and expressly
forbiddeth it by a synodal consent, as contrary to the canons".

Whosoever were the author of that sturdy epistle, he
turneth your lay elders clean out of doors ; for as he affirm-
cth, that presbyters or elders were " at first judges of the
church's affairs, and present at the bishops' councils •' ;" so he
saith the same elders must " preach in the church, bless and
-exhort the people, consecrate Christ at the altar, restore the
communion, visit the sick, and finish all the sacraments of
God 1." I shall not need to put you in mind that here is no
room for lay elders ; the words be so plain, that if you but
read them, I think you will quickly resign all the interest you
have in them.

Thus have we perused the proofs that are brought out of
ancient fiithers to uphold the lay elders ; whether these be
great inducements to enforce your lay eldership, I appeal to
your own consciences. You have not so much as one circum-
stance in any father to infer they were lay. The names of
jpreshyteri and seniores, which in English are elders or priests,
you shew, whereof we never doubted ; but those pames when
they imply age, are common to all men that are stricken in
years ; when they note an office, they are proper to clergy-
men. More than the doubtful signification of the Avord
elders, I profess before him that sceth the secrets of all men's
hearts, I see no inforcement in any father yet produced. On
the contrary, though it might suffice me to stand on the ne-
gative, that no lay elders can be proved ; yet because I seek

" S. Leom's Mag. Ep. Ixxxviii. sunt, ))resl>yteri iiitei'csse sacerdotiim

alias Ixxxvi. [t. ii. 632. " 8|iiiriii Kpi- roiicilio."]

stola." Vide " Index Epistolanim" in q Ibidem. ['' Se<l <iiiia soriptiim est ;

init. tom. i. "Quod quideni non est ' Presbyteri duplici honore honorentur,

niirum id priecepisse viros ecdesiusticaj maxinie qui laliorant in verlti) Domini,'

discipliiiae ignaros, qucnl est luinonicse pnedicare eos decet, utile est lienedicere,

regulae contrarium."] congruuni conlirinare, ronvenit reddere

P Corp. .7ur. Canon. Gregor. xiii. commnnionein, nei'es.sc est visiuire in-

Distinc. xcv. [Halse, 1747. t. ii. col. firmos, orare pro invalidis, atque onmia

278. " Presbyteri ab initio, ut legi- Dei sacramenta complere."]
raus, negotionim judices esse maiidati

232 THE PERPETUAL GOVERNMENT CHAP. XI.

not to distinguish words, but to search out the truth, I have
proved by other places out of the same writers, that they had
no such intent as you pretend; use your eyes and not your
fancies, I am well content yourselves shall be judges.

But the rest that remain, as Cyprian, Socrates, and Posi-
donius, do most clearly speak of laymen.] Of laymen they
speak indeed, for they speak of the whole people : but of
your lay elders, they speak not a word. This short answer
might serve for all the places that are behind, neither is there
any cause to stand longer in discussing them, were it not that
I seek rather to satisfy the objectors as brethren than to repel
them as adversaries, for whose sake I will rip up the circum-
stances.

*' Agelius," a Novatian bishop, "ready to die, imposed hands
on Sisinnius to be bishop in his place, being one of the pres-
byters that were under him. The people of the Novatians
(misliking or) complaining of the fact, for that he rather laid
not hands on one Marcian, by whose means the Novatians in
the time of Valens, enjoyed quietness, Agelius willing to ease
the people's grief, laid hands also on Marcian. And when he
was a little recovered, he entered into the church, and in his
own person said ; You have Marcian to succeed me, and after
Marcian Sisinnius''." This is the true report of Socrates'
Avords ; and in these, what one letter for lay elders ? Sisinnius
was no layman ; he was a clergyman long before this, as
Socrates himself recordeth s. As for the name of elders or
presbyters, besides that in all the church stories it noteth an
ecclesiastical function ; and laymen by the canons could not
be made bishops, except they were first in orders ; this very
chapter is a manifest testimony, that none were promoted to
bear that name, or have that place, but rby imposition of

r Socratis Hist. Eccl. lib. v. cap. 21. iiriy^iLpoTovil rhv MapKiavov. Kal jj-iKphv

[Cantab. 1720. p. 289. 'KyeKios re- poCiaas tov v6crov, ■Kp6eL(TLV elsr^v 4KK\rj-

Kfvraiv, ^etpOTOvel hs rhv roirov iavTov aiav, Ka\ ■irpo(r€(pwvei ov 5t' eavTov emwv

'Xiaivviou iiriaKoirov ts Trpeafivrepos fJ-ef MapKLavhv fXiv (fy-qffiv, 6%^'''^ f^^"^' ^M^ *

■^v Tuiv vtt' avTcS Ta.TTOii.ivttiu ToO yuera 5e MapKiavhv , Sktivviov.^

5e \aov Tau 'Navariavwv /iif/jLii/aixevov Ti]v s Socrat. lib. v. cap. 10. []). 272.

X^ipoTOviav , ore /u^ fxaWov MapKiauhf Si'fTTrjj'oi 5e \6yois wepl tov 56yfj.aros ovk

eV evXafieia iKTrpi-Kovra exeipoTd/zTjire, tVxvo)!', avajvcaarriv vtt ai/rcS 'Zicrlvviov

Si' t)v inl OvaXiVTOs 01 'Savariavol ard- ovo/xa, irphs rh SiaAex^')'''" T'poifidA-

paxoi ^t.ifJi.ivi\Ki(Tav, 6 'AyeAios T^f rov Aero]
AooC -KapapLvdiiffaffdai, A.inT7)P l3ov\6ixevos,

CHAP. XI. OF Christ's church. 233

hands. I had occasion before to allege the words of Marcian,
repenting that ever he laid his hands on Sabbatius and others,
to make them priests, I -will not now repeat them.

But the people's dislike made Agelivis recall his fact.] Of
all examples, this is one of the weakest and worst. The
Novatians were schismatics from the church of Christ, and no
members of it ; it skilleth not therefore whatsoever they or
their bishop did. Next, it was but a point of policy in
Agelius, to retain the liking of his followers ; for as they de-
parted from the catholic church upon a conceit, so were they
as like upon a spleen, to return thither again, and forsake the
Novatian bishops. Thirdly, he might justly fear, and so pre-
vent a schism amongst his own, lest some adhering to Sisin-
nius, and some to Marcian, his congregation should be divided,
which was no rare thing in the elections of bishops. Lastly,
if this example were worth the standing on; it is certain, that
Agelius lying sick in his bed, made first Sisinnius bishop
without the people's consent ; and meaning to please the mul-
titude, he did as much for Marcian ; and when he came to the
church upon his recovery, he asked no consents for Sisin-
nius ; but told the people, that according to their desire
Marcian should be next, and Sisinnius should expect till
Marcian was dead. In all this proceeding, there is no one
part answerable to the canons of the church, and as for lay
elders, not so much as any suspicion of them.

The people had always an interest in the choice of their
bishop and elders, as appeareth in Posidonius by their pre-
ferring St. Austin to be an elder.] I do not deny, but after the
apostles and their followers were dead, in whose days the
Holy Ghost named the most of the pastors and teachers ; the
good will and liking of the people was greatly respected in
the choice of their bishops ; and Avhen there wanted presby-
ters and deacons needful for the church, the bishop of the
place used to admonish and exhort the people, if they found
any men amongst themselves meet for their good behaviovu:
and towardncss to serve in the church of Christ, to bring
them forth or name them, that he might accordingly consider
of them, whether by the canons they were capable of that
honour. And when himself woidd prefer such as he knew to

234 THE PERPETUAL GOVERNMENT CHAP. XI.

be sufficient for their learning, he proposed their names to the
people, that their lives and conversations in time past might
be remembered and examined, lest any suspected or infamed
for notorious crimes, or otherwise prohibited by the canons of
the church, might secretly creep to that degree. This am I
far from refuting or impugning. I wish it rather with zeal to
be enjoyed, and with care to be observed, that none might be
taken to serve Christ in liis church, but such as are unre-
provable, and so well tried and reported of, that neither the
people of God might be offended with their enormities, nor
the church burdened with their indignities. But what is this
to the lay presbytery ? Was Austin made a lay elder ? or did
the lay elders prefer him to the bishop to receive imposition
of hands, or join with the bishop in laying hands on him ?
Can any of these things be thence so much as surmised?
View the place.

When Valerius, bishop of Hippo, " spake to the people of
God, and exhorted (them) about the providing and ordering of
a presbyter for the city, the necessity of the church so re-
quiring ; the catholics already knowing the endeavour and
learning of St. Austin, laid hands on him as he sat amongst
the people, not fearing nor thinking what should follow ; and
holding him fast, brought him to the bishop to be ordered, as
the manner was in such cases ; all with one consent and de-
sire, praying it to be done and finished, and earnestly follow-
ing it with great zeal and outcries '. Valerius which ordered
(or, imposed hands on) him, rejoiced and gave thanks to God
that his prayers were heard, which he had often made, that
God would send him such a man as might edify the church
with the word of God, and with wholesome doctrine. And
to the same presbyter he gave leave to pj-each in the church
in his presence, and very often to expound the gospel ; indeed
against the manner and custom of the churches of Africa ;

t Posidoniiis de Vita Augustini cap. esset astabat. Solebat autem laicus, ut

iv. [t. i. Atigust. op. col. 828. " Qui nobis dicebat, ab eis tantum ecclesiis

cum flagitante ecclesiastica necessitate, quae non haberent episcopos suam absti-

de providendo et ordinando presbytero nere praesentiam. Eum ergo tenuerunt,

civitatis plebem Dei alloqueretur et ex- et ut in talibus consuetum est, episcopo

hortaretur, jam scientes catholici sancti ordinandum intulerunt, omnibus id uno

Augustini propositum et doctrinam, consensu et desiderio fieri perficique pe-

nianu injecta, quoniam et idem in po- tentibus, magnoque studio et clamore

pulo seciu'us et ignarus quid futurum flagitantibus."]

CHAP. XI. OF Christ's church. 235

whereupon some bishops were ofFcnded with him"." This
is the whole narration of Posidonius, touching St. Austin's
presbytership, which was no lay function, as we see by the
sequel, neither given him by any lay elders ; but motioned
and urged by all the people, and consummated by Valerius,
that ordered him without the help or assistance of any other
to join with him.

Cyprian I reserved to the last, though in years he were
first ; because he is largest, as being alleged no less than six
times ; howbeit the nvimber of allegations do not help forth
the matter, but the truth and force of them is more to be re-
garded. Of these six, there is one place of some importance ;
the rest are soon answered. Cyprian Avriting to the presby-
ters and deacons of Carthage, where he was bishop, saith ;
" To that which Donatus, Novatus, and Curdius our com-
presbyters wrote unto us, I alone could answer nothing, for-
somuch as I have resolved with myself even from my first
entrance into the bishopric, without your counsel and the
consent of the people, to do nothing upon my private
opinion''." If the presbyters to whom Cyprian wrote, had
been lay elders, it were somewhat to the purpose ; but Cyprian
never heard of any such. They were clergymen to whom
he wrote, and clergymen of Avhom he spake : they sat with
him in the church, with them he treated in common of the
church affairs, their counsel and advice he used in all things.
This, if you read Cyprian, cannot be strange unto you; if
you peruse but the places which yourselves have quoted, you
will confess it.

Writing to the whole church of Carthage of one Numi-
dicus, that in persecution was scorched with fire, overwhelmed
with stones, and left for dead amongst many that were slain ;

u Ibidem cap. 5. [" Sanctus vero Vale- prwdicandi ac frequentissime tractandi,

riiis ordinator ejus [ut erat vir piissi- contra iisum quidem et consuetiidiiiein

miis et Deum timens,] exiiltabat, et Aphricananim ecclesiaruin. Undeetiam

Deo gratias agebat, suas exauditas a ei nonnulli episcopi detrahebant."]
Domino fiiisse preces, quas se frequen- x Cyjirian. lib. iii. ep. lo. [ep. xiv.

tissime liidisse narrabat : scilicet ut silii p. 33. Oxon. 1682. "Ad id quod

divinitus homo concederetur talis, qui scripserunt niihi compresbyteri nostri

posset verl)0 Dei et dix'trina salubri ec- Donatus et Fortunatus, Novatus et

clesiam Dei aediticare : [cui i-ei se homo (iordius, sohis rescribere nil potui,

natura (•ra?cus, minus(|ue Latina lingua quandt) a j)rimordio episcopatus mei

et litcris instructus, minus utilem per- statuerim nihil sine consilio vt'stro, et

videbat.] Et eidem presliyteropotestatem sine consensu plel)is, mea privatim sen-

dedit coram se in ecclesia evangelium tentia gerere."]

236 THE PERPETUAL GOVERNMENT CHAP. XI.

and yet after found half alive by his daughter, and recovered ;
Cyprian saith : " Know ye, brethren, yourselves to be admo-
nished and instructed by this favour of God, that Numi-
dicus the presbyter should be adjoined to the number of the
presbyters of Carthage, and sit with us amongst the clergy,
(for this, as we see, was the cause of preserving him,) that the
Lord might add him to our clergy, and adorn with glorious
priests the perished honour of some of our presbyters y." The
presbyters or elders then of Carthage, were the clergy, that
sat with the bishop ; and with him consulted of matters con-
cerning the good of the church. To Lucius bishop of Rome,
he saith ; " The Lord (by persecution) shewed which was his
church, who was his bishop; who were presbyters joined
with the bishop in priestly honour, and which the true people
of Christ 2." And again : " To the presbyters and deacons
there wanted not the vigour of priesthood, to compress those
that being unmindful of discipline, and rashly running on,
began to communicate with such as were fallen (in persecu-
tion a)". These presbyters and elders were a-viijiovkoi koc crvv-
ebpevTol, " counsellors and coassessors to the bishop," as Igna-
tius remembereth ; they " ruled the church in common," as
Hierom avoucheth ; and " without their counsel was nothing
done in the church," as Ambrose asserteth; and they had
even " the honour and vigour of priesthood,"" as Cyprian wit-
nesseth. Of these speaketh Cyprian in every epistle ; of lay
elders no syllable can be found in all his writings. These
elders be as rare as the other be rife ; the one every where,
the other nowhere to be proved or pretended.

If the people must consent before any thing may be done,
why not also the lay elders ?] Nay, if the people''s assent
must be sought to every thing, what weeded lay elders ?

y Cyprian, lib. iv. ep. lo. [ep. 40. ed. unus, divina ordinatione delectus ; qui

Oxon. " Ut Numidicus presbyter ascri- cum episcopo presbyteri sacerdotali ho-

batur presbyteroixim Carthaginiensium nore conjuncti, qiiis adunatus et verus

numero, et nobiscum sedeat in clero, Christi populus Dominici gregis cari-

ut eum clero nostro Do- tate connexus."]

minus adjungeret, et desolatam per a Cyprian, lib. iii. ep. 5. [ep. 20. ed.

lapsum quorundam presbyterii nostri Oxon. " Item presbyteris et diaconis

copiam, gloriosis sacerdotibus ador- non defuit sacerdotii vigor ut quidam

naret."] minus disci plinaj memores et temeraria

z Cyprian, lib. iii. ep. I. [ep. 6i.ed. festinatione prsecipites, qui cum lapsis

Oxon. " Ut ad coufundendos haereticos communicare jam coeperunt, comprime-

et retundendos ostenderet Dominus rentur, intercedentibus nobis."]
quae esset ecclesia, quis episcopus ejus

CHAP. XI. OF CHRI.ST''s rllUKC'II. 237

Where the whole multitude should be asked, why do you
take a part to exclude the rest ? Lay elders are not the people,
but part thereof; all, both old and young, are comprised in
that name ; and yet Cyprian makcth this rule of consulting
the people in every thing, neither general for others, nor ne-
cessary for himself. He doth not say that he and others by
God's law were bound to do nothing Avithout the people ; but
that he from the beginning determined in all things to take
the counsel of the presbyters, and consent of the people.
And why ? he was vehemently impugned from his first ingress
to the bishopric, all occasions were sought to draw the people
from him ; many advantages by reason of his absence from
the place in time of persecution, were taken against him, to
disgrace him and cross him in all his doings. To strengthen
himself, and retain the love of his clergy and people towards
him ; what better way could he take, than in all his enter-
prises to depend on the counsel of the clergy, and consent of
the laity? for by tbat means he stood assured, that neither
schism could arise, nor faction prevail against him.

You ask where I find that I say? Even in Cyprian himself,
and that not once or twice. " That I could not come to you
before Easter, the malice and perfidiousness of some of the
presbyters hath brought to pass, whiles mindful of their con-
spiracy, and retaining their former venom against my being
bishop, yea rather against your suffrages (and election), they
begin afresh their ancient manner of impugning us, and
renew again their sacrilegious devices, with their wonted
lying in wait for us. Against our counsel they rebel, and all
priestly authority and power is destroyed by their factious
conspiracies. Is it not sufficient, that I have now been two
years banished from your presence, and separated from your
sight? that tears fall night and day from me, becau-se my luck
was not as yet to salute you or embrace you, whom you made
(bishop) with so great love and zeal ? A greater grief oppresseth
my languishing mind, that in so great a distress and need,
I cannot myself come unto you, whiles I beware, lest at our
coming, thi-ough the threats and secret practices of perfidious
persons, a greater tumult rise among you*"."

I" Cyprian. Hb. i. ep. 8. [ep. 43. p. 8i. preshyterorum malignitas et perfidia
ed. Oxon. " Hoc enim quorundam perfecit, ne ad vos ante diem paschae

238 THE PERPETUAL GOVERKMENT CHAP. Xf.

His epistle to Cornelius largely rehearseth and lamenteth
their erecting another bishop after him, their maintaining a
faction against him, their rejecting his letters, and despising
his threats, their perverting and enticing to take part with
them as many as they could, with sundry other practices and
conspiracies too long to recite. " We," saith he, " in the
very time of persecution wrote our letters, but we were not
regarded ; after often consulting, we not only with our con-
sent, but with our comniination decreed, that our brethren
should shew themselves penitent, and no man hastily give
peace to such as did not penitence ; (yet) they sacrilegious
against God, carried headlong with a wicked rage against the
priests of God, forsaking the church, and lifting up parricidal
arms against the church, do all they can (to accomplish their
intent with a devilish malice) that God's mercy should not
cure in his church such as are wounded'^." And again:
" What danger is not to be feared when some of the presby-
ters neither remembering their place, neither thinking there
is a bishop over them, with the reproach and contempt of the
chief, challenge the whole unto them ? The disgraces of my
office I can dissemble and bear, as I always have. But now
is no time to dissemble, when our brethren are deceived by
some of you, which seek to be plausible without regard of re-
storing them to the health (of their souls) ^." What marvel if

venire liciiisset: dum conjurationis suae vos ipse non possum, dum per minas at

memores, et antiqua ilia contra episco- per insidias perfidorum cavemus, ne ad-

patiim meum, imo contra sufFragium venientibus nobis tumultus illic major

vestnim et Dei judicium venena reti- oriatur."]

iientes, instaurant veterem contra nos " Cyprian, lib. i. ep. 3. [ep. 59. p.

impugnationem suam, et sacrilegas ma* 134. ed. Oxon. "Nos in ipso persecu-

chinationes insidiis solitis denuo revo- tionis tempore de hoc ipso literas misi-

cant. Eadem nunc ratio, ut mus, nee auditi sumus. Concilio fre-

contra hoc consilium nostrum rebel- quenter acfto, non consensione tantum

letur, et omnis sacerdotalis avictoritas nostra, sed et comminatione decrevimus,

et potestas factiosis conspirationibus de- ut pcenitentiam fratres agerent, ut pce-

struatur Non suifecerat exi- nitentiam non agentibus nemo temere

lium jam biennii, et a vultibus atque ab pacem daret : et illi contra Deum sacri-
oculis vestris lugubris separatio, dolor legi, contra sacerdotes Dei impio furore
jugis et gemitus, qui me solum sine temerarii de ecclesia recedentes et con-
vobis continua lamentatione discruciat : tra ecclesiam parricidalia arma toUentes,
lacrymae diebus ac noctibus profluentes, elaborant (ut opus suum diaboli ma-
quod sacerdoti, quern tanto amore et litia consumment. ne vulneratos divina
ardore fecistis, nee dum vos salutare, et dementia in ecclesia sua curet."]
nee dum complexibus vestris inh;erere d Cyprian, hb. iii. ep. 14. [ep. 16.
contingat. Acceasit hie tabescenti ani- p. 36. ed. Oxon. " Quod enim non pe-
mo nostro dolor major, quod in tanta riculum metuere debemus de ofFensa
soUicitudine ac necessitate excurrere ad Domini ; quando aliqui de presbyteris,

CHAP. XI. OF Christ's church. 239

Cyprian thus besieged, thus impugned, and banished from
his church and charge, did not only purpose and profess to
do nothing without the full consent of the clergy and people ;
but persisted in that course, which he saw to be safest for
himself, and surest against his maligners, to decrease their
number and defeat their expectance ? But whether he were
bound by God's law so to do, and all others tied to the same
rule, that is the greatest part of this doubt. If it were but a
private moderation and provision for his own security, no
man is obliged by his example to do the hke. If it be a
general form of governing the church prescribed by the Holy
Ghost ; then neither might Cyprian, nor any man else swerve
from that direction, without transgressing the will and word
of God ; then all councils both provincial and general, that
assembled and concluded in the primitive church without the
liking and agreement of the people, did wilfully break the
commandment of the living God, and all Christian princes,
that in former ages by their laws and edicts intermeddled
with matters of the church without the knowledge and con-
sent of their subjects, presumed without warrant, and offered
open wrong to the kingdom of Christ ; yea, Cyprian himself
was the first that cashiered his own confession, and when
cause so required, yea, sometimes A\-ithout cause, excluded and
overruled the people's just desires.

One example may serve for the present ; your own allega-
tions will afterward more at large evince as much. " With
much ado persuade I the people, yea, rather extort from them
to suffer such to be admitted ; and the grief of the brethren is
the juster, for that one or two being by my facility received,
(the people striving against it, and contradicting it,) waxed
worse than they were before ^." C}'prian admitted some to

uec evangelii, iiec lot'i sui memores, sed tuemla? s:iliitis plausibiles esse ciipiunt,

Deque i'utuniin Domini judicium, neque magis lapsis obsunt."]

nunc sibi prippositum episcopum cogi- e Cyprian, lib. i. epist. 3. [ep. 59. p.

tantes, quod nunquam omiiino sub an- 1.^7. ed. Oxon. "Vix jdebi persuadeo,

tecessoriiius factum est, ctim contumelia imo extorqueo, ut tales pat antur ad-

et couteniptu pr»'j)Ositi totum sibi veil- niitti ; et j\istior factus est t'raternitatis

dicent ? (-'oiitunieliam episcopatus dolor, ex eo quod unus atque alius,

nostri dissimulare et ferre possum, sicut obniteuie j)lelie et contradicente, mea

dissimulavi semper et pertuli ; sed dissi- tamen facilitate suscepti, jjejores exti-

niulandi nunc locus non est, quando tenant q\iam prius fuerant ; nee fideni

decipiatur fraternitas nostra a quibus- poenitentia; servare potuerunt, quia nec

dam vestnun qui dum sine ratione resti- cum vera poenitentia veneraut."]

240 THE PERPETUAL GOVERNMENT CHAP. XI.

the church after repentance, when the people withstood it
and gainsaid it, and were justly grieved with his overmuch
remissness. Wherein Cyprian did not violate the duty
which he ought to God, nor tyrannize in the church with the
contempt of his brethren ; but relented from his purpose to
do nothing without the people's consent, for reasons then
moving him, or of his own inclination leading him to hope
their amendment, that were thus admitted with favour and
facility to the church of God,

See whether your own examples do not prove as much.
The first place you allege is this : " In ordering of clerks,
most dear brethren, our manner is to consult you first, and to
weigh the behaviour and deserts of every one with common
advice'." This use notwithstanding, where just occasion
served, he ordered clerks without their consents ; and so
much is expressed in the very next words : " But the witness
of men must not be expected, when God's approbation is pre-
cedent?.'"* The conclusion is, that where one Aurelius, a
youth, had twice in stocks and torments professed Christ,
Cyprian and his colleagues that were present with him (for
he was not then at Carthage) had made the said Aurelius,
though young in years, a reader in the church ; and so much
he signifieth by his letters to the presbyters, deacons, and
people of Carthage; not doubting but they would embrace
him, though they gave no consent to his ordering. " He
deserved a further degree of clerical ordination, but in the
mean time it hath pleased us he should begin with the ofiice
of a reader. Know you therefore, most beloved brethren,
that I and my colleagues which were here with me, have
ordered him (a reader), which I know you will gladly accept,
and wish many such to be ordered in our church h." Cyprian

f Cyprian, lib. ii. ep. 5. [ep. 38. p. 74. ordinationis ulteriores gradus et incre-

ed. Oxon. " In ordinandis clericis, menta majora, non de annis suis sed de

fratres charissimi, solemus vos ante con- meritis sestimandus ; sed interim placuit

sulere, et mores ac merita singuiorum ut ab officio lectionis incipiat Hunc

communi consilio ponderare."] igitur, fratres dilectissimi, a me et a

g Cyprian, lib. ii. ep. v. [ep. 38. p. collegis qui praesentes aderant, ordina-

74. ed. Oxon. " Sed expectanda non turn sciatis; quod vos scio et libenter

sunt testimonia humana cum prwcedant amplecti, et optare tales in ecclesia nostra

divina sufFragia."] quam plurimos ordinari."]

h Ibid. " Merebatur talis, clericae

CHAP. XI. OF Christ's church. S41

was absent from his own church, by reason of persecvition
then raging ; and without the consent either of his clergy or
people, he did order Aurelius, and sent him with letters to be
received as a reader in the church of Carthage.

The like he did for Optatus, Saturus, Caelerinus, and
!f?umidicus, as your own authorities do witness : for as by
them you prove Cypfian was wont to take the good report
and testimony of the people con<'erning sttcli as should be
admitted to the clergy, and with common advice to examine
their worthiness ; so by the selfsame places I shew that
Cyprian brake that custom when he saw time and cause
require ; and without the consent of his people or clergy,
ordered such as he found to be meet for that calling. Whereby
we collect that the consent of the people and clergy is no
essential jjoint in ordering ministers, without the which they
may not be called; but a very Christian and commendable
course to keep oiF all notorious and enormous persons from
that function ; and the surest way to save the bishop from
communicating with other men's sins, whiles he trusted not
his own judgment or knowledge ; but used the eyes, ears, and
consciences of the whole church, for the better view, search,
and trial of their integrity, gravity, and industry, to whom the
flock of Christ was to be committed. This which I say will
appear to be true, even by your own authorities.

" Because many of the clergy of Carthage were wanting ;
and those few that remained did scant suffice for the daily
work of the ministry," for which cause it was requisite to
have more ; " Know you," saith Cyprian, writing to the pres-
byters and deacons of his church, " that I have made Saturus
a reader, and Optatus a subdeacon, whom a good while since
by common advice we appointed to be next placed in the
clergy. I have then in your absence done no new thing ; but
that which long ago took a beginning with all our advices,
upon urgent necessity I have finished*." In the like case

> Cyprian, lib. iii. ep. 72. [ep. 29. p. tiir: Fecisse me autem sciatis lectorem

55. ed. Oxon. " Et qiioniam oportiiit Satunun, et hypcxliacoiuini Optatuin

me per clericos scribere : scio autem coiifessorem ; (juos jam pridem c«miiiuni

nostros plurimos absentes esse, paucos consilio, clero proximos fec(>rainus ;

vero qui illic sunt, vix ad ministerium quando aut Saturo die pasch.f semel at-

qnotidiani operis sufticere, necesse fuit que iteruni lertionem dt'dimus ; ant mo-

nnvos aliquus constituere qui mitteren- do cum presbyteris doctiorilius lectores
BILSON. R

242 THE PERPETUAl. GOVERNMENT CHAP, XI.

writing to the presbyters, deacons, and whole people of
Carthage, he saith of Cselerinus, that openly professed Christ,
and valiantly endured the rage and fury of the heathen per-
secutors ; " Exult and rejoice with us at the reading of our
letters, by which I and my colleagues which were present
signify unto you, that Cselerinus our brother is received into
our clergy, not by the voices of men but by God's acceptance ;
because it was neither lawful nor seemly, that he should be
without ecclesiastical honour, whom the Lord so honoured
with the excellency of (his) heavenly glory. He and Aurelius
were appointed for a time to be readers ; but now know you
that we have assigned unto them the honour of the presbytery,
and to have the same allowance with the presbyters, and to
sit with us, when they come to ripe and perfect years''." Of
Numidicus we spake before, why he " was taken" by Cyprian
" into the number of the presbyters of Carthage j" and that
without the consent or knowledge of the people or clergy.
I suppose it to be clear by these examples (which are your
own) that as Cyprian for his discharge did take the liking and
advice of the clergy and people, for the better examining of
their lives and behaviours, that were to serve in the church of
Christ ; so when he found such as in his conscience he knew
to be fit and worthy, he and other bishops, his colleagues,
imposed hands on them, without expecting the assent or
agreement of the people or presbyters of Carthage, where he
was bishop.

These be the fathers which yourselves picked out to muster
before her majesty's presence, as pregnant witnesses for the
lay presbytery ; and these, if you suifer them to tell on their

diligenterprobaremus,Optatum inter lee- humana suffragatione, sed diviiia digna-

toresdoctoremaudientiiim constituimus. tioiie conjunctum ; quia nec

Nihil ergo a me absentibus vobis factum fas fuerat nec decebaiit sine honore ec-

est ; sed quod jam pridem communi con- clesiastico esse queni sic Dominus hono-

silio omnium nostrum coeperat, necessi- ravit coelestis gloriae dignitate.

tate urgente, promotum est."J Jungendus in lectione Aurelio fuerat,. .

It Cyprian, lib. iv. ep. 5. [ep. 39. p hos lectores constitutes sciatis:. .. .

76. ed. Oxon. " Exultate itaque et . . Cseterum presbyterii honorem desig-

gaudete nobiscum lectis literis nostris, nasse nos illis jam sciatis, ut et sportulis

quibus ego et collegae mei, qui prsesentes iisdem cum presbyteris honorentur, et

aderant, referimus ad vos Celerinum divisiones mensurnas aequatis quantita-

fratrem nostrum, virtutibus pariter et tibus partiantur, sessuri nobiscum pro-

moribus gloriosura, clero nostro non vectiset corroboratis animis suis."]

CHAP. XI, OF CHRlST*S CHUlirH. ^43

tales, most clearly refute your lay elders. Other places I
know are alleged, or rather abused, to the same purpose ; but
the mistaking of them is so palpable, that children will not be
deceived with them. For what if the word jjres/ji/tei' in
Greek signify an aged man, as well as a priest ; hath it any
sound or show of reason, where the councils and fathers use
the word presbt/teri, you should straight enforce they were lay
elders ? To innovate the discipline received and established
ever since the apostles' times, you should have better grounds
than these ; you will otherwise hardly discharge your credits
before men, howsoever you will your consciences before God.
For my part, though I compare not with their gifts which
first began, and now maintain this device ; yet by perusing
their proofs I find that the prejudice of their own opinion
rather inclineth them to this conceit, than the weight either
of scriptures or fathers. For were they not over-willing to
embrace this fancy, where there is one place for them to
stumble at the ambiguity of the word, there are an hundred
I fair and plain testimoiiies to recall tliem, and direct them to
the ancient and true discipline of Christ's chui cli. So that in
this question (whether there were any lay elders to govern
the primitive church) no diligent or indifferent examiner of
the fathers can long err ; the case is so clear, that unless we
afiect rather our wills than the truth, we cannot be led away^
The sum of all that is said touching lay elders resteth in
three points ; which I wish the learned advisedly to consider,
and the rest carefully to remember. First, it cannot be proved,
either by scriptures or fathers, that in the apostles' times or
after, any lay elders were part of the presbytery, or that any
such were authorized or acknowledged to be governors in the
church of Christ. Secondly, if there were such censors of
manners appointed by the whole church to remove the unruly*
and banish them from the fellowship and company of the
faithful, lest their ofiensive behaviour should be a shame and
slander to the gospel ; yet no text nor title can be shewed in
scripture, council, or father, that they governed the power of
the keys, imposition of hands, or any other ecclesiastical duty,
which concerned the dispensation of the word and sacraments.
In those things they were to obey, and not to rule their pas-

R 2

244 THE PERPETUAL GOVERNMENT CHAP. XI.

tors. Thirdly, though the oversight and restraint of evil dis-
posed and disordered pastors were then committed to such
elders for want of believing magistrates to take care thereof;
yet since by the law of God the government of such causes, as
well as of civil affairs, belongeth to Christian princes, and
they have straighter charge, higher power, and better means
to repress such disorders, and reform such abuses in pastors
and others ; whatsoever pretence may be made for lay elders
and governors in time of persecution, they must utterly cease
and give place where the magistrate receiveth the faith, and
upholdeth the church. His power not only includeth, but
excludeth theirs ; since they be governors by consent of private
men ; and the magistrate hath his power and sword delivered
him immediately from God ; to which all men, pastors, lay
elders, and whosoever must be subject not only for fear of
vengeance, but for regard of God's ordinance. As for the
Jewish synedrion, to which some men fly for help, it cannot
be (as I have touched before) either rule or refuge for the lay
presbytery. God erected that as the platform of the Jews'
commonwealth, and made their elders civil magistrates to
execute the judicial part of Moses' law, as well without as
under the king. And therefore as they might not alter it, so
we must not urge it in Christian kingdoms ; it contradicteth
the truth and freedom of the gospel, to tie all Christian com-
monwealths to the pattern of Moses' policy ; yea, that position,
if it be stiffly stood to, maimeth all monarchies, and reduceth
them to popular, or at least to synedrical regiments ; the con-
sequents whereof are so desperate and dangerous to all
Christendom, that I trust of yourselves you will forbear, and,
if need be, disclaim that assertion.

It is agreed on both sides there was a presbytery in every
church ; but those you say were clergymen.] Not in every
church, but in every city, there were presbyters assisting and
aiding the bishop, and those were clergymen. The churches
in villages and country towns, had neither bishop nor presby-
tery ; but were subject to the bishop of that city within whose
precincts the villages were ; and had a presbyter or priest
ordained by the bishop, or sent from the bishop to teach
them, and yield them divine service and sacraments. And

CHAP. XI.

OF CHKIST S CHURCH.

245

where the bishops of the cities were content to ease their own
travail, and supply their absence or sickness, that in certain
country towns bishops should be appointed, whom they called
XiopeTTia-KOTTovs, those country bishops were so restrained by
the canons ', that without special leave of the bishop of the
city, to which they were subject, they might execute no part
of episcopal power and preeminence, and in short space after
were abolished for presumption "' and intrusion upon the
bishop's office ; since which time every city and diocese ad-
joining, had but one bishop. The council of Sardica for the
west, disliked and prohibited the making of bishops in vil-
lages and small cities. " None must be permitted to ordain
a bishop either in a village or small city, where one presbyter
will suffice"." The council of Laodicea did the like for the
east. " None must place bishops in towns and villages, and
those that are already placed, must do nothing without the
consent of the bishop of the city°." As then there were no
bishops but in cities ; so was there no presbytery to attend
and assist the bishop, but in the same place where the bishop
had his chief charge and church. And therefore your urging
of presbyteries in every parish and village, is a thing utterly
dissonant from the regiment of the primitive church.

1 Concil. Ancyran. can. xiii. [t. i.
col. 1461. XwpeTrKrKf^Trous /utj e^fTvai
7rf6<r/8uTf'poi/s fl StaKSfovs x^^poTOff^v,
dAAo fx.y)Se -rrpfcrfivTfpovs iroAeoiy, x<"p'^
Tov iirirpairfivai imh tov iiruTK6irov /uero
ypa/xfiaTciiv, iv Irepo TropoiKia.J

Cone. Neocivsarieiis. chii. xiii. [t. i.
col. 148,^ 'F.Trixt^pi-01 TrpfcT^vrfpoi iv
r<f KvptaK^ TTis Tr6\fws irpoa(p4p(iV oh Sv-
vdvrai, napSyros iiriffKOirov ^ irpfff^v-
Tfpwv TrSKfws, odre /iTjv &prov hihSvai iv
(vxfit oiiSe TTorripiov. 'Eav Si airwcri, Kal
«is euxv" K\r]6ij ij.6vos, SiSaxriv.]

Concil. Antioclieni can. x. [t. ii.
col. 565. Tovs fv Tois KWfxaLS, ^ Tois
Xtipais, t) Toiis KoKovfxivovs x'^P^''^'-^'^^'
•Kovs, (I KoX x^'po^fC'C"' f'**' i'n'LCTKdirwv
fl\ri<p6T(s, «5o|€ rfj ayia trvvoScp dSevai
TO iavTciv fx(Tpa, Kal SioiKfTv tcIs vttq-
Ktififvas avrois iKK\T](Tias, Kal rrj rovraiv
apKiiaOat (ppovTiSi koI KriSffjiovia. Ka6iaTa.v
Kal avayvtiaras, Kal inroSiaKSvotis , Kal
iipopKicnas, Kal rfj rovraiv apKiladai
irpoayooyfj' yuTJre irptarfivrfpov, /xiire 5ia-

Kovov xf^porovt'iv roKfiav, Sixa tov fV rrj
irdKft iirt(TK6iTov, ^ inrSKuvrai avrds re
Kal 7] x^P"- "' ^^ 70\jx-i^(Tei4 ris irapa-
^rjvai ra Spiadivra, Kadatpf7<T6ai avrhv
Kal rjs yuerexf riix-qs. KaipfiriaKOirov Se
ylv«T6ai virb toC ttjs n6\(ws, j) vir6K(irai,
tTncTKuirov.]

'" Lconis epist. Ixxxvi. [Lntet. Par.
1675. t. ii. 632. " Ergoiie ultra talis a
voliis liceiitia iisiirpetur, comniiini sen-
tentia statuendum oportiiit, scietites,
quia sicut chorepiscopo, vel preshytero
illicita consecratiu est altaris, ita et con-
stitutio."]

" Concilii Sardicens. can. vi. [t. ii.
632. Mt) i^flvai S( ottAjSj KadifTrav iiri-
cTKOTTov iv Kwfj-T) Tivl t) ^pax^'ia Tr6\fl, JJ
rivl Kal fls fidvos irpecr^vrfpos iirapK(7.]

o Concil. Laodiceu. can. )vii. [t. i.
col. 1506. "Oti oil Su iv rats KiLfiais Kal
iv Ta?s x'^P"-^^ Ka0i(TTa(T0at ivtaKOwovs,
rovs fiivroi fjSrj npoKaraaradivra% furiSiv
TTpdrrtiv livfv yvwfxris toO iirirrKOirov rov
iv T]7 irdXfi.]

246 THE PERPETUAL GOVERNMENT CHAP. XI.

In each populous city there was a bishop to govern the
people committed to his charge; and a presbytery, that is a
number of priests to help the bishop in all sacred actions, and
advise him in all judicial and ecclesiastical proceedings ; and
these are called " the priests of the city p," by the ancient
councils of Ancyra and Neocesaria ^. The villages and country
townSj as they were converted to the faith, and by reason of
the number that believed, needed a minister of the word and
sacraments, to be a resident amongst them, and were able and
willing to maintain one ; so repaired they to the bishop of the
city next to them, and desired of him a fit man to serve their
necessities, and became subject both the people and priest to
that bishop, who first gained them to Christ, or who first
erected and ordered their churches. By which means each
bishop had not only his principal church and chair in that
city where he was pastor, which the ancient councils and
stories call irapoiKta, but had the care and oversight of the towns
and villages round about that city, which they call §totK?]crts : for
TTapoLKia doth not import a country parish, as our age abuseth
the Avord ; and whereon some unwisely have collected that
every such parish had and should have a bishop, but the
greatest cities with their suburbs, and the chiefest churches, in
the world were so termed, as appeareth by Eusebius ^ calling
Alexandria, Corinth, Jerusalem, Ephesus, Lyons, Carthage,
Antioch, and such other famous cities and churches, by the
name of irapoiKCas : the like is extant in the same writer, lib. 4,
cap. I. 4, 5. 15. 19. 23, lib. 5. cap. 22. 23. 27. lib. 6. cap. i. 8.
and lib. 7. cap. 28, and in many other places. And so much the
very composition of the words importeth ; irapotKia containing
not only the citizens, but all such borderers and strangers as
dwelt near and repaired to any chief church or city ; and
StotKTjcrts comprising all the villages and churches that were
dispersed in divers places, but under the regiment of one
bishop.

Jerome sheweth that in his time and long before, not only
a city, but also a province or region belonged to each bishop :

P Added L, :" non ignoto nomine." r F^useb. lib. iii. cap. 21. 4. 11. 31.

'I [Vid. n. 1, p. 245.] lib. v. 5. lib. vii. 3. 28.

»,

CHAP. XI. or CHRIST S CHURCH

247

(

in which though presbyters and deacons baptized with his
leave, yet he always imposed hands and examined and con-
firmed their baptism. " You, in admitting a layman (to
repentance) save one soul by receiving (him) ; I, in receiving
a bishop join to the church, I say not the people of one city,
but the whole province (or diocese) which is under him"."
Then bishops had not only the people of one city, but of one
province or country committed to their charge and subject
unto them, and their dioceses did reach even to far towns and
villages where presbyters and deacons had cure of souls under
them, as Jerome elsewhere remembercth. " I deny not,"
saith Jerome, " but this is the custom of the churches, that the
bishop shall go even to those, that afar off in lesser towns
were baptized by priests and deacons, and impose hands to
invocate the Holy Ghost on them*." But this imposition of
hands on parties baptized, Jerome saith was reserved to the
bishop rather for the honour of his priesthood, than for neces-
sity of their salvation. " Otherwise, if the Holy Ghost come
only at the bishop's prayers ; their case," saith he, " were la-
mentable, that being baptized by priests and deacons in vil-
lages, castles and places far distant, die before the bishop can
visit them K" No bishop might order or confirm but in his
own diocese ; to do any such thing in another man's diocese,
was no custom of the church, but repugnant to all the canons
of the church. There belonged therefore to the bishojis, not
only the cities where their chief churches were, but also vil-
lages, towns, castles, and remote places in which priests and
deacons discharged divine service and sacraments ; and those
places the bishop (under whom they were) did at certain
times visit, to examine the faith of the baptized, and the
manner of their baptism, lest to churches and chapels far

rr Hieron. advers. Luciferianos. [t. ii. teros et diaconos baptizati sunt, episco.

p. 1.^6. " Tu in eo quod recipis laiciim pus ad invncationem Spiritus sancti

unam animam recipiendo salvas ; et manuin impositunis exnirrat."]
ego in recipiendo episcopum, non dicam t Ibidem. [" Aliocpii, si ad episcopi

unius civitatis popnlos, sed uiiiversam tantum impiecationein Spiritus sanctus

cui pra'est proviiK-iam fcclesiw socio."] defluit, lupjeiidi sunt, qui in viculii,

8 Hieron. advers. Luciferianos. [t. ii. ant in casteilis aut in reinotiorilius locis

p. 139. "Non abniio hanc esse ec- per presbyteros et diaconos baptizati,

clesiarum consuetudinem, ut ad eos, (pii ante dorniierunt, quain ab episcopis in-

longe in minoribus urbibus per presby- viserentur."]

248 THE PERPETUAL GOVERNMENT GHAP. XI.

distant, heresy might have the easier access by the bishop's abr
sence. Clergymen then there were in every diocese, that minis-
tered the word and sacraments in villages and smaller towns ;
but none were of the presbytery that assisted and advised the
bishop in ecclesiastical causes, save only the clergy and priests
of that city, where the bishop had his church and seat.

The rural bishops (for such you confess there were) had
they no presbyteries to assist them in ecclesiastical actions and
censures?] They needed none ; for they were bishops in word,
but not in deed ; they enjoyed the name, not the power and
preeminence of bishops ; but were in all things restrained as
other priests were, and subjected to the bishop of the city, in
whose circuit they were. The council of Antioch saith of
them : '•' Those that are in towns and villages, called rural
bishops, though they have received imposition of hands, as
bishops ; yet it seemeth good to this sacred synod, they
should acknowledge their (degree, or) measure, and content
themselves with the care of their own churches, and not to
presume to impose hands on a priest or deacon without the
bishop of the city, to which both himself and his charge are
subject"." The council of Laodicea commanded the rural
bishops, " to do nothing without the liking of the bishop of
the city ^." So that they were in all things ruled and governed
by the bishops of their cities under whom they were, and not
directed by any presbyters of their own.

If it seem strange to any, that the ancient councils should
endure the name and title of a bishop to be given, to whom
the power and office of a bishop was not given, he must con-
sider for what causes they first permitted rural bishops to be
made. The one was, to supply the wants that often happen
in the absence or sickness of the bishop. In which cases
being but vicegerents in some things, there was no reason
they should have the same power and prerogative the right
^ bishops had, without their leave or liking. For that had been
to erect another bishop in the same diocese besides, an4
against the true bishop ; and not to place a substitute under

[uSee note 1, p. 245, par. 3. " Goncil. [» See note o, p. 245.]
Antiocheni," &c.]

CHAP. XI. OF Christ's cHURfH. 249

him. The next cause was, to content such as were bishops
amongst schismatics, who would rather persist in their fac-
tions, than return to the cathohc chvirch with the loss of that
honour and calling they had before. And therefore to such
the bishop of the city might either allow the name and title of
bishops, if it so pleased him, or else appoint them the places
and charges of rural bishops. And so the council of Nice
decreed : " If any of the Novatians will return to the catholic
church either in village or city where there is already a
bishop, or priest of the catholic church ; it is clear that the
bishop of the church shall have the authority and dignity of
the episcopal function ; and he that was reputed a bishop
amongst the Novatians, shall retain the honour of a priest,
unless it please the bishop (of the church) to impart with him
the honour of that title. If he like not so to do, let some
place of a rural bishop or priest be provided for him, that he
may seem to continue in the clergy, and yet not be two
bishops in one city ^."

Touching presbyteries then, though they were needful for
greater cities, where they might well be maintained ; yet in
villages and smaller towns, there was neither use of them, nor
provision for them, by reason the country churches were small
and could not find many ; and the parties that lived in such
places were subjected to the bishop of the diocese, and in all
things directed by him. The city of Rome at the first had
under one bishop " forty-six priests, seven deacons, seven
subdeacons, forty-two acolytes ; exorcists, readers, and sextons,
fifty-two;" (in the whole one hundred and fifty-five ;) "all found
through the goodness and grace of God 2," at the charges of

y C'oiicil. Nic. can. viii. [t. ii. col. 33. z Euseb. Eccl. Hist. lib. vi. cap. 43.

El 5? ToC TTJs KudoMKris iKKK-na-las iiri- [p. 198. Paris. 1678. 'O eVSiwT/Tjjy

ffK6iTov f) TrpecT^vTfpov ovTos, Trpofffp- oiv Tov ivayytKiov ovk tjitiVtoto tVa iirl-

YOVTai Tivis- irp6hri\ov, ais 6 fxiv iiri- ffKoirov Sf^y thai iv Ka6o\iKfj iKK\.r)ffiq.'

ffKirrros ttjs e/cKA.r)(rios f^fi rh a^ico/xa rod (v ^ ovk iiyv^er ttws yap ; irpfff^vrfpovs

iiriCTKiiTOV 6 S( ovoixaCA/xevos irapa tois thai naaapaKovra e|. SiokuVous Ittto.

Xiyoixfvois KaOapols iirio'Ko-iros, ti)>/ tov v-KoStaK^vovs ivTo., a.Ko\ovdovs Svo Kal

TTpfff^vTfpov Ti^V e^ff ttA.tji' (I fj-h &pa TfaaapoLKOVTa. i^opKiaras hi koI ava-

So/coj'i? Tiji iiriffK6Tr(p Tr\s TifiTJj tov ov6fJ.a- yvwffTas Hfxa irvKoipols Svo kcH irei/TT}-

ros avThv /uertx*'"' *» 5e tovto avrtp kovtol. xhp°-^ f^" 6\i$ofi(vois, inrip rat

nil aptcKoi, iitivo-i)(Tii T6irov ^ X^^P*' X'^^«s TrivraKoaiw otis Trdyras rj tov

iriffKOTTov fi TTpfffPvTtpov, VTrtp TOV 4v T(f S((nr6Tov X^P'S ""^ <pt\av0pwiria 5ia-

/ch-hpv uAws SoKf'iv (hat, 'Iva /I'J ^^ '''V 'rpf<pfi-]
v6\tt Svo (Tri(TKOiroL Sxriir.]

S50 THE PERPETUAL GOVERNMENT CHAP. XI.

the church there, besides one thousand five hundred widows
and afflicted persons in like sort sustained by the oblations of
the people. The number of priests so increased afterward,
that Jerome saith of them : " The scarcity of deacons maketh
them to be more esteemed, the multitude of priests causeth
them to be less regarded a." In Constantinople the number
of the clergy was grown so great, that the church was not able
to maintain them ; and therefore the emperor by his laws was
forced to limit how many there should be of every degree ;
and so he appointed sixty priests, one hundred deacons,
ninety subdeacons, one hundred and ten readers, twenty-five
singers, one hundred sextons b ; in sum four himdred and
eighty-five clergymen to attend the service of the church
under the bishop. The number of clergymen that were in
other cities is not so precisely described, but the proof of their
presbyteries is every where occurrent.

The presbyteries of Alexandria from Mark the Evang-elistc
to the killing of Proterius'' after the great council of Chalcedon,
and of Antioch, from the preaching of Paul to the burning of
the said city by the Persians «, are often remembered in the
ecclesiastical histories ^ , and divers presbyters of either church
that were famous men and writers in the church of God
named by Eusebius^, Jerome^ and Gennadius'; as in the
church of Alexandria amongst others, Clemens, Origen,
Heraclas, Pierius"^; in the church of Antioch, Geminus,
Malchion'', Lucianus^, Chrysostom and divers such. The
church of Carthage had Tertullian'' and Cyprian^, who being

a Hieron. in Epist. ad Evagrium. [t. eV rerpaKofflois elKocri ireWe -rrpoadwois-

ii. p. 329. " Diaconos paiicitas honor- koX kKarhv irphs tovtois twv KaXovixivwv

abiles, presbyteros turba contemptibiles wXuipSiv .']

facit."] c Hieron. ad Evagrium. [t. ii. p. 329.]

^ Novelise Constitutiones Justiniani. d Evagrius, lib. ii. cap. 8. [Paris.

[coUat. i. tit. iii. Nov. Constit. iii. " Ut 1673. p. 299.]

determinatus sit numerus clericorum." e Id. lib. v. cap. 9. [p. 427.]

Cap. i. Getting. 1797. "0.ffre dea-rrl- f Euseb. lib. vi. cap. 2. 42. lib. vii.

^o/uev, /u^ wfpaiTepai /xev e^rjKOvra irpe- cap. ii. 29. 32. [Par. 1678.]

a^vTfpoov Kara ttjv aytcoraTTtv fieya\T)v g Socrat. lib. i. cap. 5. [Cantab.

(KK\r)criav elvar SiukSvovs Se &pp€vas 1 720.]

cKarbv, TeaaepaKovra 5e 6y)Kiias' Kal h Hieron. de Eccl. Script, [t. iv. 320.]

viroSiaK6vovsfvi'evT]KoyTa'a.vayi>d!!arasSf, i Gennadius de Viris lllustribus.

tKUThv Se/co, Koi }pd\Tas elKotyi irevre. [Hieron. Op. t. i. 314.]

ws elvai rhv iravra apidfibv tuv fvXa&e- •< Hieron. Magno Oratori Romano.

araTuy KXrjpiKwv tt/s fj.eyd\r}s fKK\r](rias [t. ii. fol. 327.]

CHAP. XI, OF Christ's chukch. 251

after made bishop of the same city and forced to be absent,
wrote many letters to the presbyters and deacons of Carthage'.
In the church of Lyons in France was Irena^us a presbyter
under Pothinus, whom he succeeded in the bishopric. At
Hippo St. Austin was first a presbyter under Valerius"", and
being bishop himself had under him " a number of presbyters""
that were " colleagues"" and clerks, Ignatius remembereth
the presbyteries of Smyrna, Philadelphia, Philippi, Magnesia,
Trallis, and Ephesus, in his epistles to the same churches.
Of other cities and ages the like might be shewn : but because
it is a thing rather urged than doubted by you, I will spare
that pains as superfluous. He that readeth either the councils
or the stories of the church, shall soon perceive every bishop
had presbyters and deacons in the same city with him and
under him.

We be far from denying there were presbyteries in every
church ; but that they consisted only of clergymen, neither do
we believe it, nor can you prove it.] We never learned to
prove the negative ; we affirm they were clergymen, and that
we prove. You think there were also laymen amongst them,
which we deny ; that must you prove. Your want of proof
in that point, maketh our assertion good. You have all this
while scanned the fathers, and overlooked the councils ; bring
now but one for lay elders, we give you the rest. Their
general silence is a full inference against you, which avouch
they had such, and cannot shew where they mention any such.
Yet this will I do ; name me but one father or council that
speaketh of the office and duty of presbyters, and you shall
presently see he meaneth clergymen. Or if that please you
not, look to the manner of admitting presbyters into the
church, their sitting, serving, and conversing in the church,
their maintaining by the church, and their removing from the
church, and you shall clearly find there were no presbyters
joined with the bishop in any ecclesiastical affairs but clergy-
men. They were ordained by imposition of hands ; and so

1 C>-prian. Epist. lib. iii. 6. lo. 14. col. 686.]
17. 18. 19. 21. 22. 24. n Iliid. Ep. cxxxvii. [t. ii. col. 655.]

m August. Epist. lib. cxlviii. [t. ii. Ep. ex. [t. ii. col. 5 14.]

252 THE PERPETUAL GOVERNMENT CHAP. XF.

were not lay elders : they sat with the bishop in the chancels
apart from all laymen: they baptized, and consecrated the
Lord's supper ; and so might not laymen : they lived under
stricter rules than laymen did, as not to have strange women
about them, not to change cities, not to resort to spectacles
or victualling houses, not to travel without letters of license
and such like (which all laymen were free from) : they were
maintained at the charges of the church ; and so were not
laymen : and when they were deprived of their honour and
office, they were suffered to communicate amongst laymen.
These were the presbyters of the primitive church ; other
than these, no council, no father doth any where mention, that
were united or associated unto the bishop ; and these in sight
could be no laymen. Proofs if you require, I protest without
vaunting, a whole volume might soon be made of them. Some
you had, more you shall have • if they seem tedious, I must
be pardoned : your importunity hath thereto forced me.

Of Origen Eusebius saith, the bishops of Jerusalem and
Cesaria " had laid hands on him to make him one of the
presbytery <>." Cornelius saith, " Novatus was advanced to
the presbytery by the favour of the bishop that laid hands
on him to give him the lot of the presbytery P." The fourth
council of Carthage sheweth the manner how a presbyter
shall be ordained with imposition of hands. " "When a pres-
byter is ordained, the bishop blessing the party and holding
his hand on the party's head, let all the presbyters that are
present hold their hands on his head near the bishop's handq."
Of Sabbatius when he was advanced to the dignity of a pres-
byter, Marcian said : " I had been better have laid my
hands on thorns, than on Sabbatius when I made him pres-
byter'"." Ordination then with the Latin fathers importeth as

" Euseb^ Hist. Eccl. lib. vi. cap. 8. super caput ejus tenente, etiam omnes

[p. 170. Par. Xeipas eis irp^a^vTipiov presbyteri qui praisentes sunt, manus

avT(f reeelKaffi. suas juxta manum^episcopi super caput

p Idem, hb. vi. cap. 43. [p. 199. ed. illius teneant."J

Par. KaT-n^idid-n rov Trpeo-^vreplov Kara r Socrat. Hist. Eccl. lib. v. cap. 21.

Xdpiyroy eirwr/cf^Troi; toD iTndevros avrip [p. 281. Ka\ Sv(T(popwv e\ey€ $4\tw'v

Xeipas elsirpea-^vTeplov KXvpoP.] ?,v iir' iLKwOais ndeiKivai rhs x^'^pas rks

Concil. Carthag. iv. can. .•?. [t. ii. tavrov, ^ Sre tovs Trepi -Za^^ariov eis rh

col. 1199. " Pres))yter cum ordinatur, wpeafivrdpiov irpoeffaWfTo.]
episcopo eum benedicente, et manum

CHAP. XI. OF CHRIST S CHURCH.

253

much as laying on of hands cloth with the Greek ; and was an
essential ceremony taken from the apostle's words and used
from the apostles' times in making of presbyters, and calling
any to be of the presbytery ; which if your ciders must receive,
they be no laymen ; if they must not, they be no presbyters.
ISIore authorities that presbyters were made with imposition
of hands, if any desire, let him read the thli'teenth canon of the
council of Ancyra ; the ninth canon of the council of Neoce-
saria, and likewise of the council of Antioch ; the sixth of the
council of Calcedon ; the tenth of the council of Sardica ; the
twenty-seventh and fifty-sixth of the African council.

In sitting in the church, the presbyters were likewise
severed from the people. For they had a place enclosed from
all the laity, where the Lord's table standing in the midst, the
bishop's chair and the presbyters' seats were round about.
This place Sozomen calleth Upareiov^, the sacrary, which
divided the bishop and presbyters from the people; and of
this Cyprian saith, " Let Numidicus be ascribed to the
number of the presbyters of Carthage, and sit with us amongst
the clergy'." The council of Laodicea calleth it /^TJ/xa, by
reason it was somewhat higher than the rest of the church that
all the people might behold it ; and saith, " The presbyters
must not go and sit in their stalls before the bishop come ; but
enter in with the bishop, unless the bishop be sick or from
home"." The canon law calleth it prcsbyterium'', the place for
presbyters. Into this place when Theodosius the emperor
would have entered to receive the communion, St. Ambrose,
then busy in tlivine service, sent him this word ; " These in-
closures, O king, only priests may enter ; they are shut up

9 S(vz<>men. Hist. lilt. vii. cap. 25. ttjs fl<T6Sov rov ^ttktkSitov eiattvai koI

[e<l. Gill. Reailiiifj. C'aiual). 1 720. j). Kadi^fcrdai (v t^ ^/xari, a\Ka ixfTo. tuv

317. "EOos ■t)V rohs fiaaiAels iv Tcji iirKTKdirov flatevai, Tr\^v ti /xri avaifioXolri

««paT€i(^ eKK\ricnd^fiv, Kar' i^oxv" TWf ^ aTroSrifxoi & ^ttiV/cottos.]

Splwv Tov \aov Kex'^P"''M«'*'0"S.J x Corp. Jur. Canon. Gregor. xiii.

' Cyprian, lib. iv. ep. 10. [Ep. 40. [Halae, 1747. t. i. (Distinct, ii.) De

p. 78. e<i. Oxon. " Nam admoniios nos ( onsecrat. col. 1147. " Nulli laicoriim

et instriutos sciatis dignatione divina, ut liceat in eo loco iibi sacerdotes, et reliqui

Numidicus presliyter adscribatiir pres- clerici consistunt (quod presliyteriiim

byteronim Cartliagiiiieiisium numero, nuiicupatur) ipiaiido inissa cclebrainr

et nobisciiin sedeat in clem."] consistere, iit libere ac bonorifice possiiit

u Coiicil. Laod. can. hi. [t. i. col. sacra orticia exercere."]
1 505. "Oti ov SeT nptcrfivTfpovs irph

254 THE PERPETUAL GOVERNMENT CHAP. XI.

and exempted from all others y," " The deacons might not
sit amongst the presbyters 2," but stand, as the general council
of Nice telleth us ; much less was there any place there for
lay elders.

The service of the presbyters in the church declareth also
there were no laymen amongst them : for they blessed, bap-
tized, and ministered the Lord's supper in the absence of the
bishop, and assisted him, being present in those actions. *' It
is come to the hearing of this sacred and great synod," saith
the council of Nice, " that in some places and cities the
deacons deliver the sacraments to the presbyters. This neither
the canon nor custom alloweth, that they which have no
power to offer the sacrifice, should give the body of Christ to
them that oifer^." " I hear," saith Jerome, " that some are
grown so senseless that they prefer deacons before presbyters.
What meaneth the servant of tables and widows to extol him-
self above them at whose prayers the body and blood of Christ
are consecrated''?" To all laymen the deacons might deliver
the sacraments, to presbyters they might not ; the presbyters
therefore were no laymen. And if presbyters were therefore
better than the deacons, because they did offer the sacrifice at
the Lord's table, which the deacons might not, it is evident
the presbyters were no laymen.

Besides this, the presbyters were tied to many rules, to
which no layman was tied. For example, no presbyter might
go from his own church and city to any other place, by the
great council of Nice, can. 15, and the council of Antioch,
can. 3 ; but laymen, I trust, might change their dwellings.
Again : " no presbyter" by any means might have " any

y Theodoret. Eccl. Hist. lib. v. cap. SiS6affiv Sirep otrt 6 Kav&iv, olrre ri cri/Hj-

17. [ed. J. A. Noesselt. Halae, 1771. 6eia irapeSwKf, robs e^ovo'iav /xii ex"^'''''^^

t. iii. p. 1050. Ta evSov, S> fiacriAev, wpocrcpepeiv, rois •npo(T<pepov(n SiSduat rh

ft.6vois fffrlv lep(v(n Para,' rots S' &Wois awfxa tov XpKTToiJ.j
airafftv &5vTa. re koX ^.y^iavaTa.] ^ Hieron. Evagrio. [t. ii. 329. " Au-

z Concil. Nicaeni, can. xviii. [t. ii. dio quendam in tantam erupisse vecor-

col. 37. 'AAAa (UrjSe Kadr](TQai iv jxefft^ diam, ut diaconos presbyteris, id est epi-

Tu>v Trpf(T$vTfp(Miv e'lecTTa) ro7s 5iaK6vois' scopis anteferret. Nam cum apo.stolus

Ttapa Kav6va yap koX irapa. ri^iv etrrl rh perspicue doceat eosdem esse presl)yteros

yivdufvov.^ qnos episcopos ; quid patitur mensarum

a Concil. Nicaeni, can. xviii. [t. ii. et viduarum minister, ut supra eos se

col. 3 7. 'H A.06I' eis tV aylav Koi fifydx-qy tumidus efferat, ad quorum preces Christi

avvoSoVjtiTL iv Tiffi r6iT0is KoX ir6\(fft,ro7s corpus sanguisque efficittn- ?"j
■npecrfivrfpois r^v fvxapt(yTiav oi SiuKOVoi

CHAP. XI. OF Christ's church. 255

strange woman in his house, that was not his mothei', sister,
aunt %" or such like; but laymen in that case were left to
their liberty. There are a number of such rules, to which all
presbyters were bound, and from which all laymen were free.
The councils therefore never comprised any laymen under the
name of presbyters.

For their maintenance, the case was first ruled by St. Paul,
as I have touched before; and after duly observed in the
primitive church, as we may perceive by the allowance
yielded to presbyters hi Cyprian's*^ time; by Cornelius's «
letters reporting the number of presbyters that were main-
tained in the church of Rome ; and likewise by the emperor's^
laws limiting what number should be maintained in the
churches of Constantinople. This maintenance since all the
elders of every church had, and laymen neither by the canons
of the church had, nor by God's law could have ; it is certain
the ancient councils and fathers did not attribute the honor
and place of presbyters to lay elders. And when presbyters
were deprived of their office and function for any fault com-
mitted, they might upon their submission be received amongst
laymen to the communion, as Cyprian? and Athanasius'' tes-
tify, but in no wise be restored to the degree and calling of
presbyters; and consequently they might be laymen, when
they could not be presbyters by the canons.

But why labour I so much to exclude lay elders from the
presbyters of the primitive church, whenas you have neither
reason nor authority to include them ? It may suffice any
sober mind, that where presbyters are so many thousand times
named in councils, fathers, and stories ; and so sundry rules
and canons extant describing and limiting every part of their
vocation and conversation, you have not for all this so much
as one circumstance to prove there were lay elders amongst

c Concil. Nicaeni, can. iii. [t. ii. col. 39. p. 78. ed. Oxon.J
ig. 'AinjySpfva-e Kae6Kovfi /xfyd\ri avvo- « Euseb. lib. vi. cap. 43. [ed. Par.

hos, fJ-vre iinaK6iT(f), firyre irpfafivrepcf), 1678.]

^7)T€ SiaK6vcfi, firire SAojs Ttvl twu iv to? f Novell. Constit. Justinian, iii. [ride

K\rip(f}, t^(7yat awfiffaKrov ex*"'' tAV p. 250. n. ••.]

«i fi^ 6.pa fi-vrfpa, ^ a.5f\((>r]v, ^ deiav, t) « Cyprian, lib. ii. ep. i. [ep. 72. p.

ft ndva iTp6(Ti))ira Traaai' xmo^iav dianf- ig'j. ed. Oxoii.] lib. iv. ep. 2. [ep. 5^.

<t>(vye.1 p. 101. Oxon.J

»l Cyprian. Epist. lib. iv. ep. 5. [ep. •• Athanas. Apologia ii.

256 THE PERPETUAL GOVERliJMENT CHAP. Xf.

them, nor a sentence or syllable of any ancient writer to jnstify
your assertion.

If we mistake the use of the word presbyter, many learned
men have mistaken it before us.} There is no man less willing
than I am to decrease the fame, or discredit the judgment of
any late writer, that hath otherwise well deserved of the
I church of God ; bat an evident truth I must prefer before the
opinions and commendations of men, be they never so learned,
if they be otherwise minded. And in this case the truth is
so clear, that I must needs say, not their learning but their
affection carried them to the contrary part. For who that
hath but opened the fathers, doth not find tha.t presbyteri were
clergymen, not laymen, and in the middle between the bishops
and the deacons, underneath the one and above the other ?
and that the very word presbyter, without any other addition
amongst ecclesiastical writers, doth distinguish a clergyman
from a layman ? Ignatius, which you so much esteem, because
he nameth the presbytery so often, doth he not divide the
church into "laymen, deacons, presbyters," and " bishops' ?"
This partition standing good, laymen were neither dea-
cons nor presbyters, but each part must be distinct from
the rest ; much less might presbyters be laymen, to whom as
well the deacons as all the laity must be subject. Tertullian
objecting to the heretics, that their " order" and government
was " rash, light," and " unconstant ;" for proof thereof saith,
Amongst you " to-day a presbyter, to-morrow a layman"^." If
one man might be both, as you make your lay presbyters to
be, that could not be absurd and strange in heretics, which was
perpetual, as you think, and general in the church of Christ.
He also maketh the same partition of the church that Ignatius
doth ; into " laymen, deacons, presbyters," and " bishops ;""
and expressing the same parts in two words, he calleth them,
*' the flock and the leaders ; the church (or, assembly)
and the clergy l ;" and elsewhere, " the order and the

i Ignat. in Epist. ad Smyrnaeos et JMag- hodie presbyter, qui eras laiciis : nam et

nesios. [Vide supra p. 216. n. ^, et c.] laicis sacerdotalia munera injungunt."]

k Tertull. de Praescript. adversus Hae- 1 Tertull. de Fuga in Persec\itione.

reticos. [p. 217. Lut. Par. 1664. [p- 54'] et De Baptismo [p. 230.

'' Itaque alius hodie episcopus, eras " Quod nunquam magis fit quam cum

alius : hodie diaconus, qui eras lector : in persecutione destituitur ecclesia a

CHAP. XI. OK Christ's church. 257

people"! ;" and " the order of the church and the laity"." And
shewing that presbyters were no laymen, but chosen and taken
out of laymen, and so made clergymen, he saith : " Unless lay-
men observe those things which must be respected in the choice
of presbyters, how shall any presbyters be chosen out of lay-
men" r Presbyters were of the " order" of the church, lay-
men were not : yea, presbyters were opposed to laymen in
the division of the church, and to be taken from the number
of laymen, before they could come within the order of the
church to be presbyters. Yom- lay presbyters then make a
plain contradiction to the fathers' words, and a confusion of
the parts, which they distinguish.

The fathers in those places by presbyters meant priests.]
Indeed they could not mean your lay presbyters whom they
never knew : but had there been lay presbyters in their times,
as you imagine there were, how frivolous, confused, and re-
pugnant to themselves were not only these partitions and con-
clusions of theirs, but even the rules and canons of all the
councils ? For what word doth any council or father use for a
priest, but presbyter ? Nay, what one word could they
have to distinguish those that had charge of the word and
sacraments from bishops and deacons, but only by calling
them presbyteros ? Wherefore all councils provincial and
general do by that name, without any other adjection, sever
them from bishops and deacons ; and wheresoever we find
jireshyteros in any ecclesiastical writer, we presently know
they were neither laymen nor deacons. For proof hereof take
what council or father you list, that makcth mention of them,
and see whether you shall not confound all their writings,
if you observe not this rule.

The council of Nice, decreeing that none should imme-
diately upon their baptism be admitted to the office of a

clero." " Caeteruin si gres fiigere de- n Tertull. de Monoganiia. [])- 531.

beret, noii deberet piacpositiis grej^is inf. '• Quomodo totuni ordineiu eoilesiie

stare." " Unum l)aptlsni;i et una eirle- de monoj^aniis disj)()nit, si iioii li;vc dis-

sia in Cd-lis." " Itatiue tiiuun duces ciplina pra-tedit in laiiis, ex tpiibus ec-

fugiunt, quisdef^reji^anoniiini'rosustine- clesiie ordo iirolii-it --"I
bit ad graduni in acie Hgenduni sua- o Tertull. in Exboi tatione C'astitatis.

dentes?"] [p. 522. " Usipie adeo nisi et lairi ea

'" Tertull. in KxluH'tatiune C'astilatis. observent (ler qua* presbyteri allegiintur,

[p. 522. " Differentiam inter ordinein et quomodo erunt presbyteri qui de laiiis

plebem constituit ectlesia> atutoritas."] allegiintur?"]

BILSON. 6

258 THE PERPETUAL GOVERNMENT CHAP. XI.

bishop, " or to the presbytery," giveth this reason : " The
apostle's precept is evident, that he should not be newly con-
verted (to the faith)"" or " newly inserted" into the church.
" For there is need of time that he should be catechised, and
after baptism (another time) of long trial. In which time if
any fault be proved against the man, let him be kept from
the clergy P." By these words he which was admitted to the
presbytery, was admitted to the clergy ; and he that was kept
from the clergy, was likewise kept from the presbytery. Then
had laymen no places in the presbytery. Again, speaking
of such as were bishops amongst the Novatians, and content
to return to the catholic church, the same council saith : Let
the bishop " provide such a one the place of a presbyter, that
he may seem still to remain in the clergy i." The Nicene
council made account, if he were a presbyter, he must needs
be a clergyman ; they never heard of presbyters in the church
of Christ that were laymen. The council of Antioch : " If any
dissolve the rule of the great Nicene council for the feast of
Easter, let them be excommunicated ; thus we decree touching
laymen. But if any of the governors of the church, either bishop,
presbyter, or deacon" (where a deacon is expressly contained in
the word irpoeo-rcorwy used by St. Paul) " celebrate Easter with
the Jews'," he shall be deprived of his office, and banished from

P Conci]. Nicaeni, can. ii. [t. ii. col. 33. El SerovTo avr^ jxij ape(rKoi, intvo-

■29. 'ETretSrj 7roA.A.a ijTOi virh dray/CTjs, ricret roirov ^ X'^P^''^'-^''^^'^^^ ^ Trpta^vTe-

f) &\Kais iiriiyofiivuiv rwv wdpunraiv iy4- pov, virip tov iv Tip K\7]pcf> SA&jj SoKfty

vera irapa rhv Kai/Sva rhv eKKAricriaariKhv ^Ii/at, 'Iva fj.^ iv r^ 7rJ\ei 5uo iirlaKairot

Si(TT€ avOpwTTovs awb iQvLKOv ^lov 'dpri Sxnv.^

■Kpoai\66vTas r-p ttiVtcj /cat eV oAiyai r Concil. Antioch. can. i. [t. ii. col.

Xpivw KaTTixvSiVTas, evOvs ettI to TTj/eu- 56 r. TldvTas tovs roKfxSiVTas irapaXveiv

fxariKhv KovTphv &yiiv, koI a/xa r^ ^air- rov '6pov rrjs ayias /cat fieydXT^s awoSov,

riadrjvai -Kpody^iv ets iiriaKoirriv fj wpea- rrjs ef Ni/cata (TvyKpoTTqQilcrrjs iirl napov-

fivr^petov KaAws e5o|er ex*"' ''''^^ AoittoD <ria ttjs fvcf^eias tov 6eo(pi\e(TTaTov

/UTjSef roiovTo ylvtcrdai. KaX yap /cat fiaaiXiws Kaivtrravrivov, Trfp] ttjs ayias

Xpovov 5eT Tip KaTrixov/xevif!, Ka\ yueTa rh eoprris rod acuTr^picuSovs irdcrx^, aKoivaivrj-

/SctTTTtiTjua 5oKi/j.aaias ttK^iovos. aatpls tovs Ka\ aiTO^\7]Tovs elvai ttjs 4KK\riaias,

yap Tb aiTOCTToMKov ypdfj.fj.a Th \4yov, et iirifj-ivoiev (pi\oveiK6Tepov iviffTdfji^voi

M?) veSpvTov, 'Iva fj/q Tvcpwdfls ets Kpifxa nphs rd KaAws SeSoy/j-eua. Kal ravTa et-

4jj.wfaT} Kal TrayiSa tov SiaP6\ov. Et 5e pr^ffdo) Trepl tu>v \aiKoof ei 5e tis tSsv irpo-

irpoi6vTos TOV xp^^ov, ^vx'K<i^ Ti a/j.ap- eaTwTcof tijs (KicXTjaias iTriffKonos, ?)

T7)ju.a evpeOfj Trepl t^ ■Kp6awirov., Kal iXey- irpea^vTepos, t) StdKovos, fierd Thy '6pov

XOiTo v-rrh 5vo 7) Tpiwv jxapTvpaiv Treirav- tovtov ToK/x-qaeiev eVl BiaaTpo(pfj tcov

ffOoooToiovTOSTOv K\r}pov oStirapctTavTa Xaoov, Kal Tapax^ twv tKKXrjaiwv, ISid-

TTOio)!/, ws vwivavTia T^ ixiyaKri a'Vf6Sa> ^eiv Kal fieTo, tSiv 'louSaicof eViTe\€ti/ Th

Bpaavio/jLivos, avrhs Kiv5vi/€V(j€i nepl Thv irdax^' tovtov t'j ayia crvvoSos ivTevOeu

KKrjpor.] ^8); dw6Tptoy iKpivev Tr\s iKKKriaias'

f| Concil. Nicaeni, can. viii. [t. ii. col. ws oh fji.6vov kavTca d/j.apTias aWdvo\\o7s

(•HAP. XI. OF chuist's chuhch. 259

the church. Laymen had neither the same preferment nor
punishment that presbyters had : for presbytei-s were rulers
of the cluirch, laymen were not; presbyters were deprived of
their ministry and removed from the church, laymen were
only excommunicated. Presbyters then Avere no lay persons.
Sometimes one penalty served for both laymen and presby-
ters, and yet then were they severed by two diverse names.
" If any be excommunicated by his bishop, let not others
receive him, till he be reconciled to his own bishop, or make
his answer at a synod : this definition to be in force for
laymen, presbyters, deacons, and all others under the canons.""
The council of Laodicea : " The sacred or priestly men from
the presbyter to the deacon, and so along the ecclesiastical
order, must not enter into tippling houses'." Then presbyters
were sacred, and within ecclesiastical orders ; and before any
such might be laymen, you must have a new metamorphosis
for them. The council of Africa : " Presbyters and deacons
deprehended in any grievous crime, which necessarily depriv-
eth them of their function, shall never have hands imposed on
them as penitents or lay persons"." All lay persons upon
repentance might be reconciled with imposition of hands ; no
presbyters deprived for any grievous sin might be reconciled
with imjiosition of hands ; therefore no presbyter was a lay
person. The fifth general council kept at Constantinople :
" He that taketh a second wife after baptism, or marrieth a
widow, or a woman divorced, or a bondwoman, cannot be
cither bishop, presbyter, or deacon, or in any other sacred

Sia(t)6op?is Kol Sia(TTpo(pris ytv(^fievoi/ npfa^uTtpoou, ical SiaKdvwv Kal iravToiv

oXtIOV, KoX OV IJLUI/OV TOUS TOIOVTOVS Ka- tQv eV TtfJ Kavovi.^

OaipfL TTis XnTovpyias, aWkKoirovs roX- t Com-il. Laod. can. xxiv. [t. i. X501.

fxu>vras TovTots Koiv(i>vf7v fifTo. T7)i/ Ka- On ou Sei tfpariKous airh irpt(T^vT(p<i>v

Oalp(cnf Tovs 5f KadatpiOivras airoffrf- 'ius SiaKSuaiv, Kal e|7)y ttjs fKK\r](na-

p(7(Tdai Ka\ Tr,s e^aidfv Ti/xfjs, r)s i aytos aTtKTJs To^eojs (uis vTrqpeTWv, ?) avayvu-

KavHv Koi rh Tov ®(ov Upariiov /x«Tf /Atj- ariiiv, f) xj/aKrciv, r) SiropKiffTuv, f) OvpwptZv,

<piv.'\ ^ TOV TayjuiaTus rwy uaKrjTwv, ds Kairii-

s Concil. Antioch. can. vi. [t. ii. 563. \t7oy elcnifa ]
Ef Tts hirh TOV IS'iov iiricrK6nov aKoiuuvr)- " Concil. Afric. can. xxvii. [t. ii. col.

Tos yiyoviv, fj.rj irp6T(pov avThv nap' 1063. 'O/xolus i^f^atoiBj), ios iav irore

fTfpoov Sfx^V^^h (*' H-V ■^t' avTov irapa. Trpecr^vTfpoifl SiaKovoi, 4irl tivi fiapvTtpa

Sfx^f'^V '''OV iSiov imaKuTzov) ^ <Tvv6dov afxapTia iKtyxOwcri Tij avayKatws avTovs

yfvoixivris anavTrtcra^ aivoXoyhatTai, t-^s KfiTiwpyias airoKivovari, fxi) iimi-

TTfiffas T6 Tr)t> ffvvooov, KOTa5e'|oiTo eTf pav OtaOat avTols x^^f"'^ ^^ fxeTarouvcrtv, fj ws

a.n6<pafftv. 6 avThs 5f '6pos eVi Ka'iKwv, Kal irtffTo7s \aiKo7i,j

260 THE PERPETUAL GOVERNMENT CHAP. XI,

order*." No lay elders were tied to these rules ; all presby-
ters were : there was great odds then between lay elders and
presbyters.

If you trust not these councils for the use of the word
presbyter, the laws imperial will direct you. The Christian
emperors giving many privileges to clergymen, do likewise
express who shall enjoy them ; " Presbyters, deacons, sub-
deacons, singers, and readers ; all these we call clergymen y ;"
and all these accordingly had the prerogatives and immunities
of clergymen, by the Roman laws. Now if no lay elder could
claim any clerical privilege in the Roman commonwealth
under the name of presbyter^ as undoubtedly he could not ;
I much marvel how by force of the very same word in the
fathers, who use it as strictly as the emperors do, laymen
should claim to have the government of the church. But in-
deed it is a mere conceit of our age ; transforming clergymen
into laymen, contrary to the words and meaning as well of
fathers as of laws and canons, rather than they will loose
their hold of the lay presbytery, which they have framed after
their own fancy, and not by the direction or deposition of any
council or father. For they all with one consent use the
yfoxd presbyter, as the civil laws and sacred canons do.

In what sort Ignatius, Tertullian, Cyprian and Athanasius
use the woid presbyter, we have seen before ; the rest do fully
concord with them. Irenseus : " We must obey those pres-
byters in the church, which have their succession from the
apostles ; and with the order of their presbytery yield whole-
some doctrine to the information and correction of others.
Such presbyters the church doth nourish ^" Origen : " There

xConcil. inTrullo, can. iii. col. 1143. [Getting. 1797. p. 500- CfP- xix.

Labhe. torn. vi. Lutet. Par. 1671. Tovs Se irpea-^vTepovs koL Smkovovs Koi

['OplCoyres ctTrb rod irap6in-os, Kol ava- iiiroSiaKSvovs Kol avayvwaras Koi >\i6.\-Tas

veovfievoi rbv Kav6va r\>v Siayopevavra, ots iravras K\7]piKovs KaXovfj.ev.]
rhv Suo-l yiiiois (rvfuirXaK^vTa fj.era rh z Ireiiseus adversiis Haireses, lil>. iv.

fiaTTTiafjia, fj TraWaichv KTriffd/x.^vof, /x^ cap. 43. [p. 381. Lutet. Par. 1639.

SiiuaffOai flvai firiffKoirov , t) wpecr^vTepov, " Qiuipropter eis qui in ecclesia sunt

ij StdKouof, f) '6\ajs rod KaTa\6yov rod presbyteris obaudire oportet, his qui

UpaTiKov. wo-avTws Ka\ rhu xV^" ^°'- successionem habent ab apostolis, siciit

^6yTa, ^ iK^(^K-nfJi.4vr)v, ^ kraipav, ^ ostendimus, qui cum episcopatiis succes-

qIk(T7}v, i) rriv iw\ ttjs (Tkvvtjs, fJ.^ hvva.- sione, eharisina veritatis certuni,^^se-

ffOai ilvai iTTiaKoirov ^ npea^vTfpoy ^ cuudum placitum patris acceperunt."]
diaKovov, fl '6\oos Tov KaTa\6yov tov Cap. 44- [p- 383- " ^'^^> oini>il>us

UpaTiKav 1 igitiu- talibus absistere oportet : ad-

y Novell Constit Justinian, cxxiii. haerere vero his qui et apostolorum,

CHAP. XI. OF cnnisr's chukch. 261

are in the church of Christ that love the chief places, and
labour much, first to be deacons, not such as the scripture de-
scribeth, but such as devour widows' houses under pretence
of long prayer. And such deacons covet to attain the chief
chairs of those that are called presbyters. And some not
therewith content, practise many ways to be called bishops
by men ; which is as much as Eabbi. Howbcit he that cx-
alteth himself, shall be humbled. Which I wish all wouhl
mark, but specially the deacons, presbyters and bishops,
which think these things are not written to them ^." A deacon
being already in sacred oixlers could by no means become
a lay elder; the rooms therefore which they aspired unto,
were the chairs of clergymen, and these were called the pres-
byters of the church. Of these he saith elsewhere : " Though
I be taken for a right hand, and be called a presbyter, and
seem to preach the (true) word of God ; yet if I do any thing
against the discipline of the church, or rule of the gospel, the
whole church with one consent must cut me off being their
right hand, and cast me from them*^." Then were presbyters
not only right hands in the church, but also preachers of the
word ; and that not some, but all. " All bishops, and all pres-
byters or deacons do teach us, and in teaching do reprove and
sharply rebuke *=."

sicut pnedixiinus, doctrinam custoditint, Qiiidam aittem nee istis content! plu-

et cum presbyter! ordine sermoiiem rima machinanttir, ut ej)iscop! vocentiir

fianuni, et conversationem s!ne offensa ab hom!nibiis, qiKxl est Rabbi."

pnfstant ad informationem et correc- " Quod utinani omiies tpiidem audi-

doiiein reliquomm Tales pres- i-eut ; maxime auteni diaconi et presby-

bytenis nutrit ecclesia."] ten : et episcopi maxime ijui arliitrantur
* Orijfenis in Matth*um Iloniilia sibi har uou esse scripta, ' Qui se exal-
xxiv. [t. ii. fol. 45. D. Navarr. Par. taverit huniiliabitur'."j
1512. " Munifeste hujusmodi de- •■ Mem Homil. vii. in Lib. Josuw.
licta nou tantum aj)ud tunc scrilms et [" Stiper .Jesum Nave. Ilomilia vii.
Pharisa-os solos inveniebanlur : vel in- t. i. tbl. 157. Navarr. Paris. " Ut
veniuntur a))Md ipsos, sed etiam in ec- ego qui videor til)i maims esse Hextera,
desia Cbristi inveniuntiir non solum et presbyter nominor, et verbum Uei
convivia, et facientitun ea mensas sus- videor praedicare ; si aliquid contra ec-
cipientes ; sed etiam catbedras primas desiasticani disciplinam, et evHiiirelii
in eis amantes, et nuilta f'acientes, j)ri- rejo'l^'ni ges-sero, ita ut scandaliun tilii
mum quiilem ut diaconi fiant, non talcs ecdesiam faciam ; in uno consensu ec-
quales dicit scriptura, sed tpiales sunt clesia univcrsa conspirans excidat me
qui C4)meduut vidiiarum domos, occa- dexteram suam et projiciat a se."J
sionc longa oraiitcs : et pmpterea acci- c Idem in Psalm, xxxvii. Ilomil. i.
pient judicium majus. Lt (jui tales [" Omnes episcopi atque oranes prosby-
diaciini fieri volunt, consequenter visi- teri vel diacones enidiuiit nos : et, em-
biles primas catbedras eorum qui di- diciites, adhibent cnrreptioncs, et verbis
cuntiu- presbyteri pr^ripere ambiunt. austerioribus increpaut."J

262 THE PERPETUAL GOVERNMENT CHAP. XI.

" There be four sorts of men in the church," saith Optatus,
" bishops, presbyters, deacons and the believers ^." Out of
which of these four will you fetch your lay elders ? From the
believers ? Then were they no presbyters. Will you comprise
them in presbyters? Then were they no laymen. For
Optatus in the same place chargeth the Donatists with sub-
verting of souls for making presbyters to be laymen ; " You
found deacons, presbyters and bishops ; you made them lay-
men. Acknowledge then you subverted souls *=." If you
doubt I force his words against his meaning, hear what him-
self saith touching those four parts of the church : " What
shall I reckon laymen, which were then advanced with no
dignity in the church? What (need I repeat) the servitors
(of the church) ? The deacons in the third, the presbyters in
the second degree of priesthood ? The chief and top of all, even
many bishops, wickedly delivered the instruments of God's
law (to the fire)f." Laymen had no degree nor dignity in the
church ; much less the honour or office of presbyters. For
they were plainly priests. Had you but one such place for
lay elders as here is against them, we would never strive with
you about them.

Nazianzen telling how the goodness and providence of God
brought that learned and famous man Basil " to the sacred
seats of the presbytery, by the order and course that should
be observed in spiritual climbing," saith; " He first read the
sacred books to the people, and expounded them, not disdain-
ing this place of the chancel, and so (came) to the chair of the
presbyters, and after of the bishops g." The seats then of the
presbytery in Nazianzen's time, were not only sacred and
severed from the people, but the right orderly way to ascend
unto them, was first to pass through other ecclesiastical de-

d Optatus, lib. ii. ad Parmeniaiium tertio, qnid presbyteros in secundo sa-

de Schisniate Donatistanim. ["Quatuor cerdotio constitutes ? Ipsi apices et prin-

genera capitum sunt in ecclesia ; episco- cipes omnium alicpii episcopi instru-

ponim, pi-esbyterorum, diaconorum et menta divina; fegis impie tradiderunt."]
fidelium."] g Greg. Nazianz. in Laiidem Basil,

e Ibidem. [" Invenistis diaconos, pres- Magn. Orat. [p. 336. Lut. Par.

byteros, episcopos : fecistis laicos. Ag- 1 609 . Tas yap Upas npoTtpov viravayi-

noscite vos animas evertisse."j vwcfkwv tw \acf 0i^\ovs, 6 tovtwv i^ri-

f Idem ad Pai-men. lib. i. [" Quid yrnvs, Kai ravri^v ovk ava^iaxras rw

commeniorem laicos, qui tunc in ecclesia rdi^iu roD /STjyuaros, outcos 4v KadfSpa

nulla fuerant dignitate suffulti ? Quid irptn-puTipicv, ovrws eV i-KiaKonwv alvil

ministros plurimos ? Quid diaconos in rhv Kvpiov.}

CHAP. XI. OF CHRISt"'s CHURCH. 263

grees and offices'', as Cyprian calleth them, and so to rise to
the highest, and not for laymen to sit in them as fellow pres-
byters with the bishops. " The presbyters themselves are not
permitted to be present in the mysteries, and yet they do
administer the sacraments ' ;" saith Julius to the bishops at
Antioch. " I am a bishop," saith Hilary to Constantius,
" continuing in the communion of all the churches and bishops
of France though I be in banishment, and still distributing by
my presbyters the communion of the church (or, to the
church ")."

" The ordering of a presbyter is the same that a bishop's
is," saith Ambrose, " for both are priests'." "Either let a
deacon be made of a presbyter," saith Jerome, " that he may
be i^roved to be lesser than a deacon, to whose place he riseth
as from the lower degree ; or if a presbyter be made of a
deacon, then is he inferior to the deacon in gain, but in priest-
hood superior "\" "What Aaron and his sons were, that we
must remember the bishop and presbyters are. There is but
one Lord, one temple, one ministry"." And answering this
objection of Jovinian, that " bishops, presbyters and deacons
were appointed by the apostle to be the husbands of one wife
and to have children," he saith ; " In appointing the eccle-
siastical order, because the church of the Gentiles was yet
raw, (the apostle) gave lighter precepts to those that were
lately converted, lest being terrified (at the first) they should
not be able to endure it °." And expounding the same words

h Cyprian, lib. iv. Ep. 2. [E]». 55. • Amln-os. in i Tim. iii. [t. v. 402.

p. 103. ed. Oxon. " Non iste ad epi- " Preshyteri et episcopi una est ordi-

scopatuin suhitopervenit, sed per uinnia natio, uterque enini sacerdos est."]

eiclesiastica officia proniotus et in divi- m Hieron. Evagrio. [t. ii. 329.

nis adininistrationibus Domiiium sa?pe " Aut igitiir ex presbytero ordinetur

pniineritiis ad sacerdotii sublime fasti- diaeonus, ut presl)yter minor diacono

f<:iuui ciuictis reb'giunis gradibus ascen- cumprobetur, in quern crescit ex ])arvo :

dit."J aut si ex diacouo ordiuatur i)resbyter,

' Athaiiasii ad hii]>erat. Constant, noverit se lucris minoreni, sacerdotio

Apologia ii, [t. i. p. 750. Par. 1627. esse majorem."J

UpfffBvTfpot fxiv ovK i-mTpf-irovTai irap~ " Hieron. ad Nepotian. de Vif..

ui/ai, oi Ka\ twv fxvar-qpiccv \(iTovpyol Cleric, [t. i. 14. " Quod iVaron et

Tii7xai'i)i'T€s.] filios ejus, hoc episcupnm et prest)yteros

k Ililarius in liliro queni ipse Con- esse iioverimus. I'nus Domiuiis, ununi

stantino tradidit. [col. 341. Par. tcmplum, unum sit etiam ministe-

1652. " Episcopns ego sum in omnium riuni."]

Gallicarum ecclesiarum atque episco- o Hieron. lib. i. advei-s. Jovin. [t. ii.

ponun conuniuiione licet in exilio per- 39. " Quomodo de virginilms aposto-

manens, et ecclesiie adlnic per presby- Ins dicit se non Iiabere pr;pcei>luni, et

teros meos conimunionem distribuens."] tanien datconsilium, quasi misericordiam

264 THE PERPETUAL GOVERNMENT CHAP. XI.

of Paul to Titus, he saith, " The apostle commanding this to
bishops and presbyters" (that they should be the husbands of
one wife) " no doubt released it unto others P." All laymen
might take a second wife, but no presbyter by Jerome's con-
struction : there were therefore no laymen that were presby-
ters in his time.

When six of the bishops came from Tyrus, to examine
matters against Athanasius, the presbyters of Alexandria per-
ceiving their malice protested against their proceedings, and
wrote their letters unto them subscribed with their names, in
this wise : " I Dionysius presbyter send these letters ; and
I Alexander presbyter q," and so with eighteen more names,
fourteen of them having the title of presbyters, and four of
deacons. Whereupon Athanasius saith, " The letters and
names of the clergymen of the city are these. The clergy of
Mariot wrote in this manner. To the holy synod of bishops
of the catholic church, all the presbyters and deacons of
Mariot send greeting f." Then all the presbyters of Mariot
were clergymen by Athanasius' own Avords, as also the pres-
byters of the city. The commentary upon Matthew joined
with Chrysostom's, in applying the parable of the talents,
affirm that presbyters have five talents, deacons two, the
people one. The five talents of the presbyters he reckoneth
thus ; " Good life, careful overseeing the church, sincere
preaching the word of truth, baptizing according to Christ's
rule, and ofiEering an undefiled sacrifice, and praying for the
sins of the people. But if a presbyter or deacon be found a

consecutns a domino, et hoe agit in secunda matrimonia sed quod necessitati

omni ilia disputatione, ut vii^initatem carnis indnlgeat."]
prseferat matrimonio ; et suadet quod q Athanasii ad Imperat. Constant,

imperare non audet, ne injicere la- Apologia ii. [t. i. 790. Aioviaios wpeff-

queum, et jdus imponere ponderis, quam ^vrepos, ''AXt^avSpos irpefr/Surfpos, 'NeiXas

potest hominum siistiiiere uatiira : ita irpecrPiirepos, Aoyyos irpe(T^vTepos, 'A<}>-

et in ecclesiastico ordine constituendo, 66vws Trpecr^vTepos, ^Adavdaios wpeff^v-

quia rudis ex gentibus constituebatur Tfpos,'AiJ.vyTiosTrp€a^vTepos,TltcrThsTrpe<T-

ecclesia, leviora nuper credentibus dat ^vTepos, TlKovriaiv irp€(r^vTepos, Awctko-

prwcepta, ne territi f'erre non possent."] pos wpffffivrepos, 'AiroWivftos irpecrfivTe-

P Hieron. in Epist. ad Titnm cap. i. pos, 'S.apaiTiwv irpia^vr^pos, ^AjjLfjiwuios

[t. ix. 246. " Montanus et qui Novati irpea^vT^pos, TaCos irpecr^vTepos, 'P7vos

scliisma sectantur, nomen sibi niundiciae irpefffivrfpos, AldaXris vpea^iiTtpos, Map-

prtesumpsere, putantque secunda matri- K€\\7i'os Skxkovos, 'Aiririai/hi Sidnoyos,

monia ab ecclesiae communione prohi- ©e'coj/ StaKovos, Tifj.60fos Siukovos, koi

benda, cum apostolus de episcopis et Tt/xSOfos &A\os SiaKovos.]
piesbyteris hoc praecipiens, utiqtie in r Ibidem. Ta /xiv rwv awo rijs TroAfws

cseteriS relaxarit : non quod hoitatur ad KAtipiKoii' ypd^i-iMi.Ta. re kcI ovofiara,

CHAP. XI.

OF chhist's chukch. 265

sinner, he is accounted as a layman that hath but one talent'."
Good life is that talent which is common to all men, be they
lay or clergy ; but presbyters had four other talents proper to
their calling, and so linked together, that they may not be
severed. To ■whom the preaching, baptizing and offering at
the Lord's table do belong ; to them also careful ruling and
governing the church doth appertain. Now your secular
elders if they be presbyters, they must undertake all five
talents ; if they be lay, they must neither preach, baptize, nor
administer the Lord's supper, nor consequently be presbyters,
or govern the church. For all presbyters received those five
talents or services in the church from their Lord and Master,
bnt no layman received them at God's hand ; I conclude
therefore no laymen were presbyters in Chrysostom's age.

" How many bishops," saith St. Augustine, " do I know
that are most holy and godly men, how many presbyters, how
many deacons, and such like ministers of the divine sacra-
ments * !" And speaking of his own presbytership, saith, "No-
thing is in this life, and specially in this time, more hard,
laborious, and dangerous, than the office of a bishop, or a pres-
byter, or a deacon : but with God nothing more blessed, if it
be in such sort discharged, as our chief ruler willeth. The
way I could not learn, either in my childhood or youth ; and
when I began to learn, violence was offered me for my sins ;
(what else should I think ?) that the second place of govern-
ment should be committed unto me, w-ho yet knew not how to
hold an oar : and now finding what is necessary for him
which ministercth the w'ord of God and sacraments to the

ravTa. d Si /col oi avb tov Mapewrov, verbum veritatis syiiceriter priedicando.

KKrjptKol iypa\pav yivaxTKot'Tes tov Tp6- De baptismo Iiicratiis est seciiii<iiim

•jroj' TOV Karriynpov, Kal iv rij TrepioSfta Christi rcgiilain baptizando et digiios

avv i/Mol uvTis ; effTi toDto. filios cum judicio ecclesiae acquireiido.

Tp ayia (Tui'65cf> twv ayiwu iiri(TK6TTwv De sacrificio aoquisivit justitiaiii, taiii

rris KaOoKiKTi% iKK\r)(Tias, oi Kara Ma- muiidum et iiiiniaculatum sacriHciuin

pfUTT]!/ irai/res irpiafivrfpoi Koi SiaKovoi, popiilo offerendo, et pro peccatis populi

iv Kvpicf) xo-'pf^"-] exciraiido Si presbyter aiit dia-

s Iloinil.liii. in Alattli. xxv. [Authoris conus peccator inventus fuerit,. . . . quasi

incerti opus iraperfectum in Kvang. laicus invenitur inter eos qui unum ta-

JMatth. Chrysostomo vulgo attribiitum, lentum fidei acceiH-iunt."]
t. viii. 189. '• De talento agnitionis f August, de iMoribns Eccles. Ca-

Christi acquisivit unam justitiani l)ene thol. lib. i. cap. 32 ft. i. col. 744.

vivendn. De presl.ytPi-io autein ij)S() " Qu.Tni enini nniltos t>]iisci>]>os nptiinus

acquisivit juslitiain solicite pr<psi(lendii viros saiu:tissiniosi|ue cognovi, qiiam

ecclesiie. De verbo acquisivit justitiam, niiiltos presl>ytero.s, quani mullus dia-

266 THE PERPETUAL GOVEK?^MENT CHAP. XI.

people, I am not suffered to attain it"" (for want of time).
Presbyters in Austin's time had their office in the church, to
minister the sacraments, and propose the word to the people ;
and to such presbyters was the second place of government
committed. Lay elders had neither to do with the one nor
with the other part of that charge.

Socrates recording that the council of Nice inclined to make
a law for the restraining of clergymen from their wives, saith ;
" It seemed good to the bishops to bring a new law into the
church ; that consecrated men, I mean bishops, presbyters,
and deacons, should not sleep with their wives which they had
married whiles they were laymen. But Paphnutius standing
up contradicted with a loud voice, that this heavy yoke ought
not to be laid on the sacred men"." It shall not need to
prove unto such as be learned, thatlepao-^ai is to be consecrated
a priest unto God ; Upevs is the plainest word the Grecians
have for a priest, and Upooixevos for one that is consecrated to
that service. Those Socrates most evidently divideth into
these three, bishops, presbyters, and deacons ; and saith by
way of restraint, Aeyco be, " I mean" namely and specially these
three degrees. The purpose was, that they " should not sleep
with their wives which they had married, eVi AaiKot ovres, when
as yet they were laymen," that is, as Sozomen expoundeth it,
" which they had married before they were consecrated^."
Now set this together, and you shall find they were laymen,

conos, et hiijusmodi ministros divinonim istrat sacramentiira et verbiim Dei, lit

sacramentorum, quorum virtus eo mihi jam non mihi liceat assequi, quod me

mirabilior et majore praedicatione dignior non habere cognovi, jubes ergo ut per-

videtur, quo difficilius est earn in multi- earn, pater Valeri ?"]

plici hominum genere, et in ista vita x Socrat. lib. i. cap. ii. [p. .^8. 'ES6-

turbulentiore servare."] Kei rois itricrKSirois v6fj.ov veapbv eis Tr)i>

>i August. Epist. cxlviii. [t. ii. col. iKKArialav ela-cpepeiv, cia-re robs Upta-

686. '' Item nihil esse in hac vita et fieyovs, xiyui Je eiricrKOTrovs Kal -npicrfiv-

maxime hoc tempore difficilius, laborio- repovs kou Siukovous, iUt; ffvyKadevSetv raTs

sius, periculosius, episcopi aut presbyteri ya/xeraTs as en XaiKol oVt€s, rtydyovro'

aut diaconi officio ; sed apud Deum nihil koI iirel Trepl tovtov PovAeveaOai -n-pov-

beatius, si eo modo militetur quo noster ksito, Siavaaras if jjucrifi rov crv\\6yov

imperator jubet. Quis autem iste sit twv iTriaK6irci>v 6Ua(pvovTios,ep6a fxaKpa,

modus, nee a pueritia, nee ab adoles- /x^ ^aphv ^vyhv inidflvai toIs hpwixivois

centia mea didici : et eo tempore quo ai/Spdtri.]

discere coeperam, vis mihi facta est, y Sozomen. lib. i. cap. 23. [p. 437.

merito peccatorum meonim, (nam quid "Lu 5e tw Trepi tovtov fiovAeveaBai, to7s

aliud existimem nescio) ut secundus fxiv aWois kSSKfi v6ixov ineia-ayeii', eiri-

locus gubernaculorum mihi traderetur, aK6novs koI irpefffivTepovs SiaKOfovs re

qui remum tenere non noveram koI viroSiaKovovs, jurj (TvyKadevSeif Tals

Quod si propterea in re ipsa didici qiiid ya/xeraTs as nplv UpaaBai riyayoi'To.']
sit homini necessarium qui populo min-

CHAP. XI. OK chuist's church. 267

-nplv Upaadac, " before they were consecrated;" and therefore
UpwixivoL, " once being consecrated," they ceased to be laymen
any longer ; but bishops, presbyters, and deacons were Upui-
/xu'oi, " men consecrated;" they were ergo no laymen. Much
more might be said ; bnt this may suffice for those that have
not wedded their judgments to their appetites : as for such,
nothing will serve except it please their humours ; and there-
fore I leave them.

You prove that lay elders were not called by the name of
presbvters in the primitive church, but that no such were
admitted to govern the church, you do not prove.] Give me
leave to tell you what I prove ; repel it if you can. I prove
that you greatly deceive yourselves and abuse the fathers,
when you make the Avorld believe they had lay presbyters
joined with the bishops to govern the church : for it is
apparent by their writings they had no presbyters but clergy-
men, and of such their presbyteries consisted, and not of any
laymen, whom they particularly and perpetually exclude not
only from the name, but also from the order, office, seats,
power, and honour of presbyters.

Though they were not known by that name, yet were
they called " seniores," the elders of the church, as Tcrtullian,
Jerome, Ambrose, Austin, and Gregory do witness ; yea,
though we should grant the church had no such lay elders in
Jerome's and Ambrose's days, yet they both confess there
were such in the first age of the church, and that the church
should be governed by their advice and counsel. Their words
are so plain, they cannot be shifted. And thence I make this
demonstration : I^av elders in Ambrose's time were out of
use, as himself affirmeth, through the sloth, or rather pride,
of bishops ; but clergy presbyters were not out of use in
Ambrose's time ; there were therefore lay elders in the first
churches, without whose advice nothing was done, besides the
presbyters that continued in Ambrose's days. This argument
is insoluble.] You are used to make few good arguments,
that take this to be so strong. The force of these places I
have examined before ; and there shewed that they were
wrested clean against the intent of the writers; but because T
am to end the discourse of lay elders, and so to relinquish

268 THE PERPETUAL GOVERNMENT CHAP. XI.

them to their inventors, I will not be grieved to recapitulate
the strength of your authorities, and search out the sureness
of this last syllogism.

The first thing that I observe in your authorities is this ;
that w^ith your own proofs you overthrow your own purpose.
To convince that lay elders dured in the church till Gregory's
time, M'hich was six hundred years after Christ, you produce
amongst others St. Ambrose, who saith that in his time two
hundred and thirty years before, such elders " were out of
use." If there were no such elders in Ambrose's age, how
could they dure till Gregory's days, that lived more than two
hundred years after him ? This knot is more insoluble than
your syllogism.

Another of your witnesses, I mean St. Jerome, in the very
same place that you cite, layeth the whole plot of your lay
elders in the dust ; for both touching the persons that ruled
the church, and the time which they continued, he crosseth
all your assertions. The persons by whose common advice
the church at first was governed, were presbyters, and those
by your own confession were no laymen. Or if you make any
bones to confess so much, St, Jerome will avouch no less. I
must allege his words once again, and some of them in Latin,
because you shall the more sensibly see your error, and the
rest not distrust my translation, " Before there were factions
in religion, and the people began to say, I hold of Paul, I of
Apollo, and I of Cephas ; the churches were governed by the
common advice of the presbyters. But when every man
thought those whom he had baptized to be his own, and not
Christ's, it was decreed in the whole world, that one chosen
out of the presbyters should be set above the rest, to whom
all the care of the church should appertain-^ and the seeds of
division rooted out 2," These words are so plain, they need no
demonstration to help them. Before schisms grew in religion,
the churches were governed by the common advice of pres-

z Hieron. in Comment, in Epist. ad tizaverat, suos esse piitabat, non Christi ;

Titum, cap. i. t. ix. 245. [" Antequam in toto orhe det-retiim est, nt iinus de

fierent studia in religions, et diceretur pifsbyteris electus superponeretur, cw-

in populis, Ego sum Pauli, ego Apollo, teris ad quern omnis ecclesiae cura per-

ego autem Cephas ; communi presbyter- tineret, et sdiismatum seniina tolleren-

orum consilio ecclesiae regebantur. Post- tur, &c."]
quam vero unusquisque eos quos bap-

CHAP. XI. OF CHUISt's CHURCH. ^69

byters ; but when the baptizers drew the people into factions,
bishops were throughout the world elected, and advanced
above presbyters to take the whole care of the church. They
were both presbyters and baptizers that governed the church
before bishops were decreed ; ergo, they were no lay elders.
This were enough : but Jerome, to shew what presbyters they
were, allegeth four places of the scripture, and thereby proveth
they were teachers and pastois. I must set down his words ;
but as short as I can, that men may be persuaded, or ashamed
of their error in this part committed.

The very next words in Jerome, ensuing the former, are
these ; " Doth any man think this is not the position of the
scriptures, but ours, that a bishop and presbyter are both
one ? Let him read the words of the apostle to the Philippians,
where he saith ; * Paul and Timothy to all the saints that are Philip, i. i.
at Philippi, together with the bishops and deacons.' In one
city there could not be many bishops as we name them : but
because they called the same men bishops that were pres-
byters, therefore he speaketh of bishops as of presbyters,
without any difference. In the Acts the apostle at Miletum
sent to Ephesus, and called the presbyters of that church, to
whom he said ; ' Look to yourselves, and to all the flock Actsxx. 28.
where the Holy Ghost hath made you bishops to feed the
church of God.' Here mark diligently, how calling for the
presbyters of Ephesus only, he afterward termed them bishops.
In the Epistle to the Hebrews, the care of the church is
equally divided amongst many; for he saith to the people,
* Obey your rulers and be subject to them ; they are those Heb. xiii.
that watch over your souls.' And Peter in his Epistle saith; '7-
' The presb}'ters that are amongst you I beseech, myself being 1 Pet. v. i.
your fellow presbyter, feed ye the Lord's flock that is with
you.' These things I bring to shew, that anciently presbyters
were all one with bishops ; and that in tract of time, to pluck
up the roots of dissension, all the charge (of the church) was
committed to one *." The presbyters that governed the church

a Ilieron. in Comment, in Kpist. ad nomen officii ? relej;::!! iipostoli ad Pliilip-

Tituni, caj). i. [t. ix. 245. " Putat ali- penses verl)a dicentis, ' Panliis et Timo-

qiiis non siTiptiiranun, sed iiostram esse theus servi .Fcsii Christi, omiiilms s;inctis

sententiam, episcopum et presbyterum in Christo .Jesii, qni sunt Philipj>is nun

iiniim esse ; et ab'iid tetatis, aliud esse episcopis et diaconis ; gratia vobis et pax,

270 THE PERPETUAL GOVERNMENT CHA.P. XI.

in the apostles' times, did attend and feed the flock, and watch
over souls, as those that should give account for them, and
had all those qualities that the apostle required in bishops.
The same charge and the same grace conclude the same
function. And therefore if any were clergymen in the apo-
stles' times, these presbyters were not laymen. But these
governed the church, as Jerome saith : laymen therefore they
were not, by Jerome's own confession, that did then govern
the church.

The persons we see who they were ; now for the time how
long they continued governors of the church. Before schisms
did arise, the church was governed by their common advice ;
but schisms and divisions grew even in the apostles' times, as

1 Cor. i. 1 1 ; it is evident by Paul's own report, and by St. John's likewise.

XI. -8; Wherefore Jerome's words do not infer that presbyters ruled

Kom. XVI. _ ^ •>

17. the church any longer than the apostles' times, nor so long

jg ° " "■ neither. If I seem to take a nice advantage of the time, let
Jerome express his own meaning. In his epistle to Evagrius,
debating at large that bishops and presbyters were all one in
the apostles' time ; and alleging both the same and sundry
other proofs for his intent, he addeth ; " That after one was
elected and advanced above the rest, this was to remedy
schisms, lest every man drawing the church of Christ to
himself, should rent it in pieces. So at Alexandria from
Mark the Evangelist, to Heraclas and Dionysius, bishops
there ; the presbyters always chose one of themselves, and

et reliqna.' Pbilippi una est iirbs Mace- recipere earn epistolam quae sub nomine

donise, et certe in una civitate phires, ut Pauii ad Hebrteos scripta est, et ibi

nuncupantur, episcopi esse non poterant. aequaliter inter phires ecclesise cura di-

Sed quia eosdem episcopos illo tempore viditur. Siquidem ad plebem scribit :

quos et presbyteros appellabant, prop- ' Parete principibus vestris, et subjecti

terea indifferenter de episcopis quasi de estote : ipsi eniip sunt qui vigilant pro

presbyteris est locutus. Adhuc hoc ahcui animabus vestris, quasi rationem redden-

videatur ambiguum nisi altero testi- tes, ne snspirantes hoc faciant ; siquidem

monio comprobetur. In Actibus Apo- hoc utile vobis est.' Et Petrus qui ex

stolorum scriptum est, quod cum venis- fidei firmitate nomen accepit, in epistola

set apostolus Miletum, emiserit Ephe- sua loquitur dicens, ' Presbyteros ergo

sum, et vocaverit presbyteros ecclesise in vobis obsecro compresbyter, et testis

ejusdem quibus postea inter ca?tera sit Christi passioniim, qui et ejus gloria; quae

locutus: 'Attendite vobis et omni gregi, infuturorevelanda estsociiissum,Pascite

in quo vos Spiritus Sanctus posuit epi- eum qui in vobis est gregem Domini, 'etc.

scopos pascere ecclesiam Domini, quem H»c propterea ut ostenderemus apud

acquisivit per sanguinem suum.' Et hie veteres, eosdem fuisse ])resbyteros quos

diligentius oliservate, quomodo unius et episcopos : paulatim vero ut dissen-

civitatis Ephesi presbyteros vocans, post- sionum plantaria evellerentur, ad unura

ea eosdem episcopos dixerit. Si qnis vult omnem solicitudinem esse delatam."]

CHAP. XI. OF Christ's church. 271

placed him in a higher degree, and called him a bishop''."
Lay elders Jerome never knew any to be governors of the
church : the pastors and teachers that under the apostles
governed the church by common advice, were forced, for the
preventing- and repressing of schisms, to transfer the whole
care of the church to one, whom they called a bishop. This
began at Alexandria, even from Mark the Evangelist.

Jerome's testimony you have heard. Now choose whether
Ambrose shall contradict him, and give him the lie ; or rather
be reconciled and expounded by him. Ambrose saith the
church had " elders without whose counsel nothing was done
in the church *=." These, say you, were lay elders. If we
ask you how you prove they were lay, you be at a non-plus.
They were pastors and teachers, say we. If you ask how we
prove our assertion, we first shew you the judgment of Am-
brose elsewhere, that " in matters of faith, or any ecclesiastical
order''," laymen should not judge and govern priests, which
yet the governors of the church must do. I speak still of the
private regiment of elders, not of the public power of the
magistrate. Next we shew you the verdict of Jerome, con-
firming his resolution by many places of the scriptures, that
the churches at the first were governed by presbyters, which
were pastors and teachers. Made we no further proof than
this, I convent your own consciences, which of our avowries
standeth on the surest ground ; yours that leaneth only to
your own wills and words ; or ours, that besides the confession
of the same father, hath a most evident attestation of another
father as ancient and learned as the former. You would
seem to be religious and wise ; craze not your credits with a

b Hiero!!. Evagrio. t. ii. fol. 329. dicare me debet, mm hoc asseram (hkmI

" QikhI aiitem postea umis elertiis est aufjust;** iiieiiioria> pater tiius iion soliiiii

qui Cii'teris pr;vpoiieretur, in schismatis sernioiie respondit, sed etiam legihiis

remediiim factum est, lie uiiusfpiisciue suis sanxit, in causa tidei vel ecdesiasti

ad se tralieus Cliristi ecclesiam ruinperet. alii-ujus ordinis eum jndicare deliere,

Nam et Alexandria* a 3Iarco evanj;e- ipii nee numere impar sit, nee jure dis-

lista usque .id Heradam et Dionysium similis : H<ec enim verlia rescripti sunt :

episcopos, preshyteri semper uninn ex se hoe est, sacerdotes de sjicerdotihus vohiit

electum in excelsiori j^rachi coUocatum, judicare."!

episcopum nouiitiahant." ' Hierou. in I'lsaia', cap. iii. [t. v. 17.

c Andiros. in 1 Tim. v. [t. v. 406. " Nos haliemns in eeclesia senatinn nos-

" Seniores quorum sine consilio nihil truin, cirtiuu in-csliyteroriim."]

ii^eliatur in ecdesia."] ' Idem in ."Nlidiea*, cap. iii. [t. vi. 1 75.

<1 Anibros. Epist. Hb. v. 32. [t. ii. " .Indices donnis Israel non sunt alii

121. " Ner quisquam contumacem Ju- nisi episcopi, presbyteri, et diaconi."]

272 THE PERPETUAL GOVERNMENT CHAP. XI.

71011 obstante, that your fancies must prevail, whatsoever
councils or fathers say to the contrary.

For the rest we need no better expositor than Jerome, in
the very place which yourselves allege. " We have in the
church our senate, even the assembly of presbyters''." Else-
where he saith ; " The judges over the house of Israel are
none other but the bishops, presbyters, and deacons ^" And
these three words, when they come together, import the order
and degrees of ecclesiastical offices. " Bishop, presbyter and
deacon, are not names of deserts, but of offices";" and those
clerical, not laical. " He became a clergyman, and so a pres-
byter by the accustomed degrees h," saith Jerome of Nepo-
tianus. And again : " You bishops and presbyters, and
all the ecclesiastical order, which feed your flocks ^" If
therefore Gregory call the presbyters seniores ecclesics, " the
elders of the church," in respect of the rest of the clergy ; or
if Austin write unto them, clero et senioribus, "to "the clergy
and elders ;" or if Tertullian writing to the ethnics, who under-
stood not the order and offices of the church, say in commen-
dation of the Christian meetings, PrcBsiclent probati quique
seniores, " The rulers of our assemblies are certain approved
elders ;" what inference can hence be made, that they meant
lay elders, since they use neither words nor circumstances,
but such as will agree to the graver, wiser, and elder sort of
the clergy, otherwise called presbyters ? Yea, Ambrose him-
self will tell you, that amongst the clergy the presbyters were
called seniores, " the elders," as next in honour, age, and
judgment to the bishop. Speaking of ecclesiastical officers
and ministers, he saith ; " There is no cause for the youngers
to resort to the houses of widows and virgins, except it be to
visit them ; and that with the elders, I mean with the bishop,
or if the matter be urgent, Avith the presbyters. What need
we give occasion to secular (or lay) men to backbite"^?" How

g Hieron. advers. Jovin. lib. i. [t. ii. 279. " Qui pascitis greges, episcopi et

41. " Episcopiis, presbyter, et diaco- presbyteri, et omnis ordo ecclesiasti-

mis non sunt meritorum nomina, sed cus."]

officiornm."] ^ Ambros. Officior. lib. i. cap. 20.

h Idem in Epitaphio Nepotiani. [t. i. [t. i. 12. " Viduarum ac virginum

23. " Quid niulta ? Fit clericus et per domos, nisi visitandi gratia, juniores ad-

solitos gradus presbyter oidinatur."] ire non est opus : et hoc cum senioribus,

i Idem in JeiemiiP, cap. vi. [t. v. hoc est cum episcopo ; vel, si gravior est

CHAP. XI. OF CHRIST'S CHURCH. 273

think you? were there not elders amongst the clergy, and
those the same men that were otherwise called presbyters ?

Yet my demonstration is unanswered.] Your mistaking of
Ambrose's both meaning and words is a very simple kind of
demonstration ; you do not mark the text which you bring.
Ambrose doth not say, the church had once elders which now
are vanished ; but, nothing at the first was done in the church
without their advice, which now is out of use, whiles the
pastors will seem alone to be wise. The men remained that
were before, but less regarded and less consulted than at first.
And so your demonstration is nothing else but a miscon-
struction of your author's words.

Since you leave me no better handfast in Jerome and Am-
brose for lay elders, I will requite you with the like for
bishops, which is this : that as the church at first Avas governed
by presbyters without lay elders ; so was it likeAvise without
bishops. If I forego the one, you must also forego the other ;
and then gain you little if bishops must be removed from the
government of the church as Mell as lay elders. And this is
so clear, that no cunning can obscure it] I did all this while
look when you would revive your spirits with this mithridate' ;
you were even at last cast with your lay elders. But if we
cannot justify the state of bishops by the scriptures and fathers,
better than you do lay elders, we will quietly disclaim them.

Jerome's words are wonderfully plain, that bishops in the
apostles' times did not differ from presbyters ; and are now
above them rather by the custom of the church than by the
truth of the Lord's disposition, and ought to rule the church
in common.] I am so far from rejecting or declining Jerome's
authority in this point, though he seem very favourable to
you, that if you will stand to his censure, I will do the like ;
but before we wade deeper, let us lay forth the state of the
question, that we may thereby perceive what the sacred
scriptures and ancient fathers do confess or confute.

causa, cum presbyteris. Quid necesse quando nientem et prope desperatain

est ut demus obtrectandi locum secu- laiconun seniorum causain hac iiiachina

laribus."] fiilcires et refiieres."
1 Thus It. : " Expectabam equidem

BILSO.N.

274 THE PERPETUAT- GOVERNMENT ("HAP. XII.

CHAP. Xli.

To whom the apostles departing or dying left the government of the church ;
whether equally to all presbyters, or chiefly to some ; and how far the
conceits of late writers herein Vary from the ancient fathers, whose words
they pretend to folloiv .

THAT order and discipline are not only profitful, but also
needful in the church of God, and as well amongst pas^
tors and teachers, as learners and hearers, might many ways
be confirmed, if it were not on all sides concorded. They that
most dissent in the kind of government, do first agree on the
use of government ; they Avould else not strive for that which
might still be wanted, and never missed in the church of
Christ. "Order," saith Nazianzen, "is the mother and pre-
server of all things''." The utility and necessity whereof, as
in all states and creatures, so specially in the church of God,
and in the pastors and governors thereof, he that liketh at
large to examine, let him read Nazianzen's oration plentifully
and purposely written of that argument. Only I advise with
him, that under a show of religion and zeal, " No man be
wiser than he should, no man uprighter than the law, clearer
than the light, straighter than the rule, nor forwarder than
the commandment'." If order and discipline be necessary
for all persons and ages in the church of Christ, the govern-
ment of the church must not cease with the apostles, but dure
as long as the church continueth, that is, to the world's
end ; and consequently so much of the apostolic power, as is
requisite for the perpetual regiment of the church, must
remain to those that from time to time supply the apostles'
charge, and succeed in the apostles' rooms.

Afore we enter to intreat of the first institution of bishops,

k Nazianz. de 3Ioderatione in Dispu- etrTo) it\4ov ^ KaXiiis €%*' ffocphs, fj.ri5k

tationibus servanda. [Oratio xxvi. 448. tov vS^ilov vofjufj-direpos, uriSf \afj.trp6r(-

Lutet. Par. 1609. Ta|4s fi-^'n}p rSiv pos tov (pwrhs, /utjS? tov KavSvos evd^rc-

ovTuiv iffrX KoX dcr(^aA.€Ja.] pos, ^7j5e t^s ivToKris v^7\\6T€posJ\

1 Idem nt supra, [p. 446. MrjSeis olv

CHAP. xit. OF Christ's chukch. 275

(/) I we must carefully distinguish these three points : the thhujs

which must be derived from the apostles to their helpers and

'^) successors in all ages and churches ; ihe persons io whom they

/jx were committed; and the times when. If we wander in these,

j we shall never get any certain resolution of the matter in

' question.

What the things are which must abide for ever in the
church, I shewed before ^ ; it shall suffice now to rehearse
them ; namely, " power to preach the word and administer
the sacraments, the right use of the keys, and imposition of
hands," for the placing of fit men to undertake the cure of
souls, and removing of unfaithful and unfit men from infect-
ing and offending the church. These must not fail in the
church, so long as there is a church ; for the want of any one
of them is the confusion, if not subversion of the church.
These four parts in this chapter, for brevity's sake, I often
reduce to two branches, which are docti^ine and disci-
pline ; comprising in doctrine the dividing of the word and
dispensing of the sacraments; and referring the rest, I mean
the public use of the keys and imposition of hands, to the dis-
cipline or regiment of the church.

The parties to whom these ecclesiastical duties might pos-
sibly be committed, we then also numbered, and found four
sorts of them : — " the people, the lay elders, the presbyters,
and the bishops." The people must needs be excluded from
intermeddling with pastoral duties : for if all should be teachers,
who should be hearers ? if there were none but shepherds,
what should become of the flock I He that hath put a dif-
ference betwixt the ''stewards'" and the " household," the Matt, xxir .
"labourers" and the "harvest," the "watchmen" and the^"^',

' Luke X. 7.

" citizens," the " builders" and the " stones," the " sower" Ezek.
and the "ground," the " husbandmen" and the " tillage,'' the j'pet'ii.4,5.
" leaders" and the " followers," even the same Lord hath pro- ''^':>". xiii.
hibited those degrees to be confounded, which he hath dis- , cor. iii. 9.
tinguished. "Are all apostles? are all prophets ? are all ^^^;^ ''"'•
teachers?" I think not. " If the whole body were the eye, i CoV. xii.
where were the hearing ? if the whole were hearing, where "^ ' ^'

"1 Supra rhap. ix. p. 159.

T 9.

276 THE PERPETUAL GOVERNMENT CHAP. XII.

were the smelling ?" Intrusion upon men is injurious ; upon

Numb. xvi. God, is sacrileffious. The examples of Korah, whom the

02,

2Sam.vi. 7.earth swallowed; of Uzzah, stricken to death, and Uzziah,

plagued with the leprosy, for affecting and invading the
priest's office, are well known. Chrysostom saith of the last,
"■ He entered (the temple) to usurp the priesthood, and he
lost his kingdom. He entered to become more venerable, and
he became more execrable. So evil a thing it is not to abide
within the bounds that God hath appointed us, either of
honour or knowledge n."

What I say of the people, I say likewise of lay elders,
forsomuch as they are but a part of the people ; and look
what the whole is prohibited, every part is interdicted. If
laymen may intermeddle with ecclesiastical functions, Avhy
not the people? If the people may not, why should the
elders, since both are lay? If they renounce the execution,
and challenge the supervision of ecclesiastical duties, they fly
from one rock, and fall on another ; they clear themselves
from the word, and entangle themselves with the sword.
Governors of the church that be neither ministers nor mag'is-
trates, I yet conceive none ; if any man's skill be so good,
that he can describe us a government betwixt both, that shall
wrong neither, I would gladly give him audience. Howbeit
we need not trouble our heads with the manner of govern-
ment that lay elders must have distinct from the priest's and
prince's calling, before we have better proof for the persons
that shall enjoy this privilege. When you make it appear
there were such officers in the church of Christ, we will then
intreat you to bound out their office by the word of God, or
writings of the ancient fathers : till the^ we stand resolved
there were never such governors nor government established
by the apostles, nor acknowledged by their after-comers in
Christ's church. The places pretended both in scriptures and
fathers for such elders we have leisurably perused and exa-
mined, and we find not so much as the footsteps of any lay
elders. Presbyters we find and rulers, but no reason to lead

" Chrysost. de Verbis Esaiae, Vidi Do- iramhs Xonrhv arifiorepos ?iv aKadapros

mirmm, hom. v. [t. iii. 766. 'ElcrriXQfv iav. rocrovrSv effri KaKbv, rh /ut) /xeveiv

ifpw<Tvyr]y XajScIi', 6 Se Koi ryjv ^acriXeiav eySov irrl rS>v SodfVTcov rjfuv Tcapa, rov

aTTwKfffey. eiVfjACe, yfVfcrOai ffe/xySTepos, @eov fitrpuiv, &v re eVl rifiris, &y T€ iirl

Kol ytyoytv ivayicmpos. km. yap ISiwtov yvwcnws tovto ^.]

CHAP. XII,

OF Christ's church. 277

they were lay presbyters or rulers. Against them we find all
the Chi-istian and ancient councils, laws, and fathers that ever
mentioned any presbyters. If I shuffle any writers' words, or
dazzle the reader's eyes, shew nie the place, 1 will yield to
mine error. In the mean time I take him to witness that is
Judge of all secrets, I endeavoured to walk soundly and simply,
without swaying or leaning to either side more than the
evidence of the truth enforced me.

Two sorts are left, (for I still profess that lay elders were
never admitted to meddle with any such matters,) to whom
the apostolic poAver and charge, which must always remain
in the church, may be communicated and imparted ; and those
are presbyters and bishops. By presbyters, I mean those
whom all the catholic fathers and councils with one consent
call presbi/feros, placing them in the middle between bishops
and deacons, when they divide the clergy into cpiscopos, pres-
byteros, et diaconos, " bishops, presbyters, and deacons." Lay
elders I overskip as mere strangers to all antiquity. So that
when I speak of presbyteries, I understand thereby the
assemblies of such presbyters as Avere clergymen, and in
every city assisted the bishop in the service of God, and
advised the bishop in all other affairs of the church °. Thus
much I premonish, lest the often use of the word presbyter
in this chapter should either perplex or unsettle the reader.

The times must likewise be remembered. The apostles,
both in teaching and governing the churches, when they
were present had helpers ; Avhen they were absent, had sub-
stitutes ; after their final departures or deaths, left successors.
So that the fhinys originally descending from the apostles
and continually remaining in the church, are the charge of the
word and sacraments, and the power of keys and hands ; the
: persons to whom they were committed, either presbyters
or bishops ; the times Avhen, the presence, absence, depar-
ture, or death of the apostles. If we neglect or confound
these parts, we shall but rove in the air at the right govern-
ment of the church ; if we observe them, we shall force the
question to an issue that will not deceive us. And first for
the word and sacraments.

" Thus L. : " inajora(iuc ec(lc'si!«> negoti<T tomiiuiiii consilio iRTtracUit>aiit."

278

THE PERPETUAL GOVERNMENT

CHAP. XI r.

Epli. iv. II,
Tit. i. 7.

I Pet. V. I .

Acts XX. I J.
Eph iv.

'2, 13-

Mutt.
xxviii. 19.

J Cor. i. I 7
Luka iii. 3.

Acts viii.

.-^7,38-

It may not be denied, but as the word and sacraments are
the most essential seeds of the church, so the handHng and
sowing thereof in the Lord's ground must be the general and
principal charge of all pastors and presbyters, that either feed
or rule the flock of Christ ; for whether they be "' apostles,
evangelists, prophets, pastors," or " teachers," I mean such as
Paul reckoneth to the Ephesians for the work of the ministry ;
or as the Holy Ghost in other places calleth them " bishops"
and " presbyters," this power is common to them all. With-
out the word and sacraments, the " saints" are not " gathered,"
the " church" is not " edified," " faith" is not " perfected,"
heaven is not opened ; wherefore in preaching the word and
administering the sacraments, the scriptures know no dif-
ference betwixt pastors and teachers, bishops and presbyters.
Had not our Saviour delivered both in one joint commission
to his apostles when he willed them to go and " teach all
nations baptizing them ;" Paul sheweth that preaching the
word was of the twain the greater and worthier part of his
apostolic function : " Christ sent me not to baptize, but to
preach the gospel ;" not that he might not or did not use both,
but the latter was the chiefer. So " John preached the bap-
tism of repentance," not dividing the offer of the word from
the confirmation of the sacrament, but joining them both
together as coherent and consequent the one to the other ; for
God doth not send his messengers to make empty promises,
but ratifieth the truth of his speech with the seals of his w^ord,
which are the sacraments. And therefore he that hath charge
from God to preach the one, hath also leave to perform the
ciher. Whom God hath placed in his church, that by his
mouth we should believe, by his hands ajso we may be bap-
tized, as appeareth by Philip converting and baptizing, not
only the eunuch, but the whole city of Samaria ; and for that
cause St. Austin justly calleth as well presbyters as bishops,
" ministers of the word and sacraments p."

A new distinction is lately devised, that pastors in St. Paul

August. Epist. lib. cxlviii. [t. ii.
687. " Quod si propterea in re ipsa
didici quid sit homini necessarium, qui
populo juinistrat sacramentum et ver-

bum Dei, ut jam non mihi liceat assequi
quod me non habere cogno-vi ; jubesergo
ut peream, pater Valeri."]

CHAP. XII. OF CHKIST^S CHURCH. 279

were such as had not only the word and sacraments, but also
the church and charge of souls committed unto them ; and
teachers those that laboured in doctrine, but received no
charge neither of sacraments, nor souls. Indeed, Ambrose
taketh them for catcchizcrsi of infants ; and at Alexandria
there were moderators'" of schools resembling our universities
for the training and instructing of such as in time were likely
to profit the church of God, but these were not ecclesiastical
functions in the church ; they were profitable members of a
commouM'ealth that so did, but no necessary workmen in the
ministry. And though there were such for a season at Alex-
andria, yet all other cities and churches had not the like ;
and they that governed those schools and taught the cate-
chumens there, as Pantenus, Clemens, and Origen, were lay-
men, and never used at Alexandria to teach the people in the
church, as appeareth by Demetrius's words, then bishop of
Alexandria, finding great fault with the bishops of Jerusalem
and Csesaria, for suffering Origen, after he had been catechist
at Alexandria, to expound the scx-iptures before the people in
the church. His words are these : " It was never heard, nor
ever suffered, that laymen should teach in the church in the
presence of bishops s." AVith no face could the bishop of
Alexandria have disliked Origen's fact, if it had been usual in
his own church ; and the bishops that wrote in defence of the
matter do not avouch it was a general or perpetual rule in the
church of Christ for a catechizer to teach in the church, but
allege three instances where they saw the like used, and con-
fess they knew no more. W^herefore, unless their examples
and reasons were stronger and surer, I prefer the judgment of
Jerome, Augustine, Chrysostom, Theodoret, and others before
this late conceit, who think the apostle expressed one office
by two names, to sIicm- what things belonged to the pastoral

1 Ambros. in Epist. ad Ephes. cup. \o7s KaTopdwfxaa-i, rov kot' ' AKft^av^ptiav

iv. [t. V. 354. " Magistri vero exor- TfKfxnwv fiyeWai StSacTKa\(lov' C'^ffri

cistsp sunt, quia in ecclesia ipsi compes- (poiirrj koI 5io avyypafi/n.dTwt' roi/s tuv

emit et verberant inqiiietos : sive ii qui Odaiv Soyfxdrwy O-qrravpous inro/^i'rj^ari-

lec'tionibus imbuendos infantes solebant ^d/iei'oj.J

rml'uere, sicut mos Juda>onim est, quo- s Euseb. b'b. vi. caj). 19. [p. 180.

rum traditioad nostransitum fecit, qua> npoerfdrjKf Sf to?j ypafifxamv , on rovro

per negligeutiam o))S<)levit."j oiiSf irort iiKovtrdri' oW* vw ytyiirqTOi,

r Eusebii Er«-1. Ilist. lib. v. cap. 10. rh,irap6vTitiv iirtaKiitwv KaXK0vs6iJLi\uv.'\
[p. 142. "O yt fxr)!/ ndmaii'os «Vi noK-

280 THE PEUPETUAL GOVERNMENT CHAP. Xri.

charge. Austin : " Pastors and doctors, whom you greatly
desired I should distinguish, I think to be all one, as you do ;
not that we should conceive some to be pastors, others to be
doctors, but therefore he subjoined doctors to pastors, that
pastors might understand doctrine pertained to their office".''
*' Every pastor is a doctor," saith Jerome^. " Pastors and doc-
tors," saithChrysostom, "were (they) to whom the whole people
were committed," and " they were inferior to those that went
about preaching the gospel, because dwelling in more quietness,
they were employed only in one place y," " (Paul) calleth them
pastors and doctors," saith Theodoret, " which were deputed
and fastened to a city or village^." Qilcumenius : " (By pas-
tors and teachers) Paul meaneth bishops to whom the churches
were committed^."

But grant pastors and doctors were distinct offices in the
church, as you imagine, what gain you by it? You may
thereby prove an inequality of ecclesiastical functions, you
prove nothing else. " Obey your overseers," saith Paul, " and
be subject to them : they watch over your souls to give account
(for them)." Obedience and subjection to the pastor is due
from the whole flock, and all degrees thereof which are no
pastors ; but teachers, as you say, were no pastors ; they were
therefore inferior to pastors, and subject to their oversight.
Now take your choice ; if pastors were all one with doctors,
you have lost one of those offices which you affirm to be per-
petual in the church ; if they were distinct from them, they
were superiors unto them ; and so betwixt ministers of the
word (for such were teachers by St. Paul's rule) you establish
a difference of degrees.

" August. Epist. lix. [t. ii. col. 290. eOyos.ri ovv; oi iraifx.eves KalolBiSdffKa\oi

" Pastores autem et doctores qiios ixdrrovs; Kal irdvv, rSiv TrepuSvTuv koI

maxime ut discernerem voluisti, eosdem (bayyi\i^oy.ivuiv ot Ka6-fj(ji.evoi koI wepl

puto esse sicut et tibi visum est ; ut non *Vo rSnop Tiaxo^viJ-^voi, oiov Tifx6deos,

alios pastoi-es, alios doctores intelligamus, Tjtos.]

sed ideo cum preedixisset, pastores, sub- z Theodoreti Interpret. Epist. ad

junxisse doctores, ut intelligerent pas- Ephes. cap. iv. [Halae. t. iii. p.

tores ad officium suum pertinere doc- 424. Uotfj-tyas Se Kal 5i5o(r/foAous, roiis

trinam."] Kara tz6Kiv Ka\ Koifx-qv h^o}pi(Tfi.ivovs

" Hieron. in Epist. ad Ephes. cap iv. Ae'yei.J

[t. ix. 223. " Ut unus atque idem => fficumenius in Ephes. cap. iv.

prwses ecclesiae, sit pastor et doctor."] [Lutet. Par. 1631. t. ii. 36. tovs ras ex-

y Chrysost. in Epist. ad Ephes. cap. iv. nKqaias eiJ.TreTri(Tr€viJ.€vovs \eyei, tovs

hom.ii. [t. xi.957. TloifJ-efas Ka\ SiSaffKa- iiriaKSirovs, alos 6 Ti/xSdios, olos 6 Titos

Xovs, TOVS b\6K\7)pov iiJ,Tmri(rTiVfJ.evovs ^f.]

CHAP. XII. OK Christ's church. 281

Thus much for the word and sacraments ; the dispensing
whereof no doubt was common to all apostles, evangelists,
prophets, pastors, and teachers ; and so to presbyters and
bishops, notwithstanding the moderation and oversight of
those things were still reserved to the apostles, as well absent
as present, even when the power and charge thereof was im-
parted to others.

The discipline and government of the church, I mean the
power of the keys, and imposing hands, are two other parts of
apostolic authority which must remain in the church for ever.
These keys are double ; the key of knowledge annexed to
the word, the key of power referred to the sacraments. Some
late writers by urging the one, abolish the other ; howbeit I
see no sufficient reason to countervail the scriptures and
fathers that defend and retain both. The " key of knowledge"
must not be doubted of, our Saviour in express words nameth
it: " Wo be to you interpreters of the law;" for ye " have Lukexi.51.
taken away the key of knowledge ; ye entered not in your-
selves, and those that were coming in, you forbade." The
" key of power" standeth on these words of Christ to Peter :
" I will give thee the keys of the kingdom of heaven : and Matt. xvi.
whatsoever thou shalt bind on earth shall be bound in '^"
heaven : and whatsoever thou shalt loose on earth shall be
loosed in heaven." And likewise to all his apostles : " What- Matt, xviii.
soever ye bind in earth shall be bound in heaven : and what-
soever ye loose on earth shall be loosed in heaven." And
after his resurrection in like manner to them all : " Receive Johnxx. 22,
ye the Holy Ghost : whose sins soever ye remit, they are ^^'
remitted unto them ; and whose sins ye retain, they are
retained."" And lest we should understand these places of the
preaching of the gospel, as some new writers do, St. Paul hath
plain words that cannot be wrested to that sense. Speaking
of the incestuous Corinthian that was excommunicated and
delivered unto Satan, he saith : "Sufficient for that man is 2 Cor. ii. 6,
this rebuking of many ; so that now contrariwise ye ought "
rather to forgive (him), and comfort (him), lest he be swal-
lowed up with too much sorrow. To whom you forgive any
thing, I also (forgive) : for if T forgave aught to any, I
forgave it for your sakes in the sight of Christ." As Paul

10.

282 THE PEKPETUAL GOVERNMENT CHAP. XII.

delivered this offender to Satan, and shut both the church and
heaven against him, so now upon the detesting and forsaking
of his sin, he restored him to the peace of the church, com-
munion of the Lord's table, and hope of God's kingdom, from
which before he was excluded. And, this Paul did, not by
preaching the word unto the penitent, for as then he was
absent from Corinth, but by " forgiving him in the sight of
Christ" and his church, as by his apostolic power he might.
Both these keys, the one of knowledge, the other of
power, Ambrose mentioneth in his 66th sermon^, and like-
wise Origen, in his 2^th tractate upon Matthew, adding a
third key, where he saith : " Blessed are they that open the
kingdom of heaven, either by their word, or by their good
work ; for living well, and teaching rightly the word of truth,
they open the kingdom of heaven before men, whiles they
enter themselves, and provoke others to follow c."

The meaning of these late writers, it may be, is not wholly
to cast away the key of power, but only to clraAV the words of
Christ, spoken to Peter and the rest of his apostles, rather to
the preaching of the gospel, than to excluding from the sacra-
ments ; and yet to the chvirch or presbytery they reserve the
power of the keys, that is, full authority to excommunicate
notorious and rebellious sinners. These men foresee that if
the power of the keys be given to the apostles and their suc-
cessors, then have lay elders (who do not succeed in the
apostles' rooms and functions) nothing to do with the apostles'
keys. Because this was enough to mar the lay presbytery,
therefore the patrons thereof convey the words of Christ to
another sense, and build the groundwork of excommunication
upon the i8th chapter of St. Matthew's ,Gospel, where the
church is named, and not the apostles. But this device is
both a prejudice to the apostles, and a preamble to the lay
presbytery, which all the catholic fathers with one voice con-
tradict, as I have before at large declared''.

b Ambros. Sermo Ixvi. [t. ii. 291. opere suo bono Bene enim vi.

" Ambo igitur clavesa Domino percepe- ventes, et bene docentes verbum veri-

runt, scientiae iste, ille potentiae."] talis, aperiiint ante homines regniim

c Origenis in Matthaeum horn. xxv. c(plorum. Et dum ipsi intrant, alios

in Matth xxiii. [t. iii. fol. xlvii. " Beati provocant introire."]
aiitem qui aperiuiit illud vel vei'bo vel ^ Supra chap. ix. p. i66.

CHAP. XII. OF chkist's chuuch. 283

Omitting the lay burgesses of the church, as having no
interest in the apostles'* keys, it resteth in this place to be con-
sidered to whom those keys were committed, whether equally
to all presbyters, or chiefly to pastors and bishops. The like
must be done for imposition of hands ; whether that also per-
tained indifferently to all, or specially to bishops. Before we
make a full resolution to these questions, we must search the
time when bishops first began, and by Avhom they were first
1 ordainect and authorized. In which inquisition we will begin
with the report and opinion of the ancient fathers, and so
descend to the positions and assertions of such as in our age
impugn and gainsay the vocation and function of bishops.

Epiphanius' report is this ; " The apostles could not sud-
denly settle all things. There was (present) need of presby-
ters and deacons; for by those two the necessities of the
church might be supplied. Where there was none found
worthy of the bishopric, the place remained without a bishop.
But where there was need, and fit men found for the episcopal
I function, bishops were ordained. Every thing was not perfect
I from the beginning ; but in pi'ocess of time, things were fitted
I for the furnishing of (all) occasions ; the church in this wise
' receiving the perfection of her government^."

Ambrose somewhat differing from Epiphanius saith ;
" Paul calleth Timothy created a presbyter by himself," or,
with his own hands, "a bishop, because the first presbyters
were called bishops; so as (the first) departing, the next suc-
ceeded him. But for that the presbyters which followed,
began to be found unworthy to bear the chief regiment ; the
manner was changed, a council providing that not order but
desert should make a bishop appointed by the judgment of

e Epiphanii contra Aerium lib. iii. Ofivai, Kal ripK^ffOijcrav ^irl ts5 koto tottoi/

hseres. 75. [Par. 1622. t. i. p. 908. fi6u(f) iTria-Kdirifi- &i/fv Si SiukSuov, iirl-

Ov yap Travra evOvs TtSvyT)dT](rav 01 airi- aKoifov aSvvarov dvai. Kal iir(fj.fKri(Taro

(TToXoL /caTatTT-^cai' irpfaffvTfpwu yap 6 ayios awotTToKos 5iaK6i'ovs dvat rQ

fyiv(TO XP*"") i^"-^ OiaKdvctiV 5ia yap tu>v dirt(TK6nif) Sta Tr)v imr)pf(rlav, ovrw ttjj

hvo TOVTuiu TO iKK\ri(TiacFriKa SwavTai iKKA-qcrias \a0ov(nis to irXrfpwixaTa ttjs

irKtjpovffdai' '6irov Si ovx (vpidr) tij otKovo/xias' ovrw Kar' iKfivif Kaipov fiaav

&^ios iirtCTKOTrris, (fidviv 6 r6iros X'^P'* "' "'■(^Troi, Kal yap (Kaffrov irpayfxa ovk

ivtcrKSnov. Uttov Sf ytyovf -x^pela, Koi air' apxvs to wdyra eax^^i aWa npofial-

iicrav &^ioi ^Tritr/coTTTJj, KartffTadr^aav 4iri- vovros tov ■xj)6vov to irphs TtKiiuaiv riiv

(TKOTTOf ■rr\i)6o\)S 5e fXr) OfTOS, ovx fVpi- XP*"^*' KOTTJOTl^tTO.]

Ortaav iv avrols iTp«T^in(poi Karaara-

284 XHE PERPETUAL GOVERNMENT CHAP. XII.

many priests, lest an unfit person should rashly usurp (the
place) and be an offence to many f."

Jerome's opinion is evident by his words, Avhich I repeated
before, and in effect he affinneth thus much ; " Before there
were factions in religion, a presbyter and a bishop were both
one ; and the care of the church was equally divided amongst
many ^ :" but when the teachers and baptizers began to draw
disciples after them, it was " decreed throughout the world,"
that to stop the rising of schisms and divisions, " one of the
presbyters should be elected and exalted above the rest, to
whom the whole care of the church should pertain;" and he
was called a bishop or overseer. And " so by the custom of
the church rather than by the truth of the Lord's disposition,
bishops are greater than presbyters," with whom they
" should rule the church in common." I have not altered or
neglected any word in Jerome that is material.

Some of our time whom for their learning and pains in the
church of God I otherwise reverence, though I follow not
their judgment in this point, collect out of Ambrose"^ and
Jerome, that in the apostles' times bishops did not differ from
presbyters : only there was in every place a president of the
presbytery, who called them together, and proposed things
needful to be consulted of; and this kind of priority went
round to all the presbyters, every man holding it by course
for a season, (which some think was a week,) even as the
priests of the law had their weekly courses to serve in the
temple. This kind of moderating the presbyteries by course
for a week or a month, they take to be apostolic ; all other
sorts of regiment used after in the church, they suppose to be

f Ambr.inEphes. cap. iv. [t.v. p. 355. quam diaboli instinctii, stiidia in reli-

" (Apostolus) Timotheum presbyterum a gione fierent, et diceretur in populis,

se creatum episcopum vocat, quia primi Ego sum Pauli, ego Apollo, ego autem

presbyteri episcopi appellabantur ; ut Cephae, communi presbyterorum consilio

recedente eo sequens ei succederet. Sed ecclesisegubernabaiitur. Postquara vero

quia ccEperunt sequentes presbyteri in- unusquisque eos quos baptizaverat suos

digni inveniri ad primatus tenendos, putabat esse, non Christi, iu toto orbe

immutata est ratio, prospiciente concilio, decretum est, ut unus de presbyteris

ut non ordo sed meritum crearet episco- electus superponeretur ca-teris, ad quein

pum multorum sacerdotum judicio con- omnis ecclesije cura; pertineret, et schis>

stitutum ne indignus temere usurparet, matum semina tollerentur."]

et esset multis scandalum."] h In Responsione ad tractationem de

S Hieron. in Tit. i. [t. ix. 245.] et Gradibus Ministrorum Evangelii ab

in Epist. ad Evagiium. [" Idem est Hadriano Saravia editam.
ergo presbyter qui episcopus : et ante-

CHAP. XII. OF {■HRIST''s CHURCH. 285

men's inventions, and therefore they call the one form of
government divine, the other human.

I could wish that in men of great gifts, affection and pre-
judice did not often overrule learning and judgment; but
the greatest men in Christ's church (excepting always the
apostles) have inclined some to private opinions, some to
known errors : and therefore later writers must think it no
dishonour to have their reasons weighed before they be re-
ceived : for my understanding I would gladly learn, where
I shall read, that bishops in the apostles' times governed by
weeks or years ; and that this kind of priority went by course
in every place to all the presbyters. I see it alleged out of
Ambrose, but I find no such thing affirmed by Ambrose.
He saith, " The first," that is, the chiefest or eldest,
" presbyters were called bishops, so as he departing (or
leaving the place) the next succeeded him \" He doth
not say, the first departed at the week's or year's end ; nor
the next succeeded, and so round every man in his course ;
but " when the first departed" or left his place, (as by death,
deprivation, desertion, translation, persecution, continual sick-
ness or any other occasion,) they did not choose another to
succeed him, but the next in order and standing to him that
departed, took his place. By this you may imagine that the
apostles at the first in every place where they came, took care
to order the presbyteries in such sort, that every man might
be placed according to the measure of the gifts and graces,
which he had received of the Holy Ghost, and withal ap-
pointed the eldest or first to moderate their meetings until
further order should be taken : and when the place was void
by death or otherwise, the next to succeed him without any
other or further consent or election of the people or presby-
tery. But what can be more against Ambrose's words and
sense, than that a weekly or monthly government went round
about to all the presbyters by course, since he affirmeth, that
not all, but only the first presbyters Avere bishops I If all
were bishops by course, how could only the first have that
place I if all were first, who was second or thud I By primi

i Ambros. in Ejihes. tap. iv. [t. v. 355. " Prinii presbyteri episwpi appel-
labaijtur ut recedeiite eo sequens ei succederet."]

286 THE PERPETUAL GOVERNMKNT CHAP. Xri.

j)reshyteri, " the first presbyters," he doth not mean all the pres-
byters that were in the first age of the church under the
apostles ; for then they should all be bishops, and none pres-
byters, which is a contradiction in the very words ; but by
primus a.nd sequens, " the first" and " the next," he meant those
that were so placed in order by the apostles.

Let Ambrose himself tell you so much. " He is a bishop,
which is first amongst the presbyters, so that every bishop is
a presbyter, but every presbyter is not a bishop. (For example),
Paul signifieth that he made Timothy a presbyter, but because
he had none other before him, he Avas a bishop. Whereupon
(Paul) sheweth him how he should ordain a bishop ; for it
was neither meet nor lawful, that the inferior should ordain
the greater (or superior). No man can give that which he
hath not received''." Every presbyter was not a bishop, saith
Ambrose ; ergo, that ofl^ice went not round by course along all
the presbyters. Again, Timothy was therefore a bishop,
because he had none other before him ; but if they went round
by order, Timothy had many weeks another above him, and
afore him, and then Timothy was no bishop, but when his
course came. Thirdly, if every presbyter were a bishop in
his turn, how fond a reason were this, which Ambrose maketh,
that Timothy must be a bishop before he could impose hands
to ordain a bishop ; since it is not lawful for an inferior to
ordain his superior, and no man could give that which he had
I not received. For if that ofiice went by order, every man
received episcopal power to impose hands in his course, and
consequently might give it. Wherefore it is no part of
Ambrose's meaning or saying, that the episcopal honour and
dignity was in the apostles' times imparted, to all the presby-
ters of every church in their turns ; each of them enjoying it
a week or a year ; it is a dream of yours, and so far from all
proof and likelihood, that for your learning and credit's sake
you should not father it on Ambrose. What Ambrose proveth

k Ambros. in ( Tim. i. cap. 3. [t. v. alterum non habebat, episcopus erat.
402. "Sed episcopus primus est, ut Unde et quemadmodum episcopum or-
omnis episcopus presbyter sit, non omnis dinet, ostendit. Neque enim fas erat
presbyter episcopus. Hie enim episaj- aut licebat ut inferior ordinaret ma-
pus est, qui inter presbyteros primus jorem. Nemo enim tribtiit quod non
est Denique Timotheum presbyterum accepit."]
ordinatum significat : sed, quia ante se

ciiAi'. xTi. OF chiust's (HrUCK. 287

for us against the main grounds of your new discipline, in
place where, we will not forget.

To return to the ancient fathers, and sincerely to view their
reports without shortening or lengthening them for either
side, Epiphanius' speech is in part clear, in part obscure. I
observe three points in him that appear to be true, and ac-
cord with the judgment of the rest of the fathers. The first
is, the apostles could not at the new planting of the churches
settle and dispose all things in such perfection, as in time they
did. So saith Ambrose : " After that churches were established
in all places, and offices (distinguished, or) digested, they took
another order than at beginning'." And why? The first re-
gard the apostles had, was to gain unbelievers to Christ ; the
second, to govern such as were gained. And these two re-
spects might best be performed by two contrary courses. To
increase the church, the more workmen the better. For when
" the harvest is great," if" the labourers be few," the rooms Lukex. 2.
cannot be filled. T guide the church, the fewer the better,
except it be with counsel to advise. For divers men have
divers minds and divers meanings, and in a multitude of
governors, emulation and dissension are no rare springs.
Wherefore no marvel though the apostles took besides them-
selves as many helpers as they could to convert the world
unto Christ ; and yet took not unto themselves as many rulers
as they could in every place to govern the believei-s. By
order of nature men must be gotten together, afore they need
be governed; and so in the building of the church the num-
ber of preachers at the first was more requisite than the choice
of governors. And for that cause Epiphanius' second position
is very true, that presbyters and deacons) the one to labour in
the word and dispense the sacraments, the other to relieve
the poor and attend to divine service) were every where ap-
pointed by the apostles. These were sufficient to begin the
churches, and these were fittest to increase the church. And
therefore in many places, the apostles left none other but
these. If you ask, who then governed the churches in those
beginnings I I answer, the flock was both augmented and

1 Ambros. in Ephes. cap. iv. [t. v. alitex- composita res est, qiiam cob-
355. " Postquam omnibus Iwis ec- perat."J
clesiie sunt fonstitiiti»*et officia ordinata,

XIV,

288 THE PERPETUAL GOVERNMENT CHAP. Xll.

I directed by the presbyters that laboured in the word. The

chief government to impose hands and deliver unto Satan

Acts XV, 3d. rested yet in the apostles, who often visited the churches

^^' which they planted, and ordained presbyters (as they passed)

I to supply the wants of every church. The third point in
Epiphanius' report is this ; that although it be not extant in
the apostles' writings, that in every place where they came at
first they left bishops ; yet the scriptures do witness that
Paul furnished some places with bishops, as Ephesus and
Crete with Timothy and Titus. Thus far I see not what you
can refel in Epiphanius.

Perchance you will deride Epiphanius' simplicity, that
could not discern betwixt an evangelist and a bishop ; for (as
you maintain) Timothy and Titus were evangelists and not
bishops, and had an extraordinary and no ordinary calling.
You cannot charge Epiphanius with ignorance in this behalf,
but you must do the like to the eldest and best learned
fathers of the primitive church, namely, Eusebius, Ambrose,
Chrysostom, Jerome, (Ecumenius, Primasius and others;
which affirm as Epiphanius doth, that Timothy was a bishop
ordained by St. Paul : but thereof anon ; as also whether an
evangelist might be a bishop or no; which conclusions of
yours, though they be most feeble and unsui'e, yet they be
lately taken up for oracles.

That which may be doubted in Epiphanius is this. The
cause why bishops wanted in some places was, saith he, the
lack of fit men to bear the office. It may be some will think
it strange, that amongst so many prophets, pastors and teachers
as were in most of those churches which Paul planted, not a
fit man could be found for the episcopal function, and yet
afterward meet men were found for all' the churches in the
world ; but as that which Epiphanius saith, might be some
cause of wanting bishops at the first ; so, if I be not deceived,
there were other causes that moved the apostles not straight-
ways to place bishops in every church where they preached,
which I will specify, when the testimonies of Ambrose and
Jerome be thoroughly perused.

Ambrose at first sight seemeth somewhat to dissent from
Epiphanius, in that he thinketh the churches had both pres-

CHAP. XII. i)l' CHRI.st's CHlfKCH. 280

byters luul bibhop.s left them by the apobtlc^ ; and the ])resby-
ters were placed in an order, accordin;^ to the deserts and
worthiness of each man, by the apostles and others that
founded the churches ; and this rule delivered, that as the
first and chiefest presbyter (who was bishop in name, and su-
perior in calling to the rest) failed, so the next should succeed
in his room, and enjoy the episcopal chair and power after his
departure. And when some presbyters did not answer the
expectation which was had of them, but scandalized the
church, that course of standing in order to succeed was
changed, and bishops were chosen by the judgment and liking
of many priests, to cut oft" unworthy and oftensive men from
the place. I could admit this report of Ambrose, but that he
expresseth not when, and by whom this change began, he
saith, Pfospicieiite concilio^ " A council (foreseeing or) pro-
viding, that not order but merit should create a bishop ;" but
what council ( If he meant a council of the apostles, which is
not expressed, but may well be intended, (for the words
stand indifferent to any council,) no testimony can be Aveightier
for bishops than this of Ambrose, which is brought against
them. If he meant others after the apostles' deaths, what au-
thority had they to change the apostolic government, or by
their decree to bind the whole world ? But this I reserve till
Jerome's witness be repeated and examined.

Jerome in his words before cited"! avoucheth three special
things. First, that till dissensions sprang in the church,
" bishops and presbyters were all one, and the churches were
governed by the common advice of presbyters, amongst
(whomj the care of the church was equally divided." Next,
that to root out schisms rising very fast through the preachers'
and presbyters' factions, " by a decree throughout the whole
world, one of the presbyters was chosen" in every church, " and
set over the i-est," and to him " the whole care of the church
did" ever after " appertain." Thirdly, that this " subjection of
the presbyters" under the bishop, and " majority of bishops"
above presbyters, grew " rather by the custom of the church,
than by the truth of the Lord's disposition," for they " should
rule the church in common."

"I Page 284.
BILSON. U

290 THE PERPETUAL GOVERNMENT CHAP. XII.

These words of Jerome may be either very true according
to the time that they be referred unto, or very false. If you
so construe Jerome, that all the while the apostles lived,
bishops were all one with presbyters, and had no more charge
nor power in the church than presbyters ; you make Jerome
contradict the scriptures, himself, and the whole array of all
the ancient fathers and apostolic churches, that ever were since
Christ's time ; for all these affirm and prove the contrary.
But if you so expound Jerome that the apostles for a time
suffered the presbyters to have equal power and care in
guiding the church (themselves always sitting at the stern,
and holding the helve whiles they were present in those
parts of the world) till by the factions and divisions of so
many governors the churches were almost rent in pieces ;_ and
thereupon the apostles forced, did set another order in the
church than was at first, and ■with the good liking of all the
churches, (either troubled with contentions, or justly fearing
the like events in time to come,) did commit each place to one
pastor, leaving the rest to consult and advise with him for the
health and peace of the people, and by this example taught
the whole church what perpetual rule to observe after their
deaths ; Jerome saith as much as I can or do desire. I come
now to the quick; let the Christian reader mark this issue
well in God's name, and what side bringeth soundest and
surest proofs, there let the verdict go.

Jerome proveth by many scriptures, that a presbyter and

bishop were names indifferent, and often used to the same

persons. Paul calling for the presbyters of Ephesus said

Act. XX. unto them, " Take heed to yourselves, and to all the flock, in

28. which the Holy Ghost hath set you eTycrKOTrou?, (overseers, or)

bishops to feed the church of God." Inscribing his epistle

Philipp. i. to the Philippians, he saith, " To all the saints which are at

Philippi with the bishops and deacons." And so to Titus :

Tit. i. -. " -^ ^^^^ ^^^^ ^^ Crete to ordain presbyters in every city, if

any be unreprovable : for a bishop must be unreprovable."

I Pet, V. J ^ Peter likewise writing to the Jews dispersed, saith, "The

2- presbyters which are amongst you I beseech, which am also

a presbyter: feed the flock of God committed to you, €t:i(tko-

TTOvvTCi, overseeing it, not constrainedly, but willingly."

CHAP. xTi. OF Christ's cHtrncH. 291

All the presbyters that fed the flock are in these places
called bishops : I grant it fully ; the words are clear. What
hence conclude you I eryo, the offices were then all one ?
Nay, eryo, the names then were common. Otherwise, how
think you by this argument ? Peter callcth himself o-v/xTrpeo--
^vT€po9, " a fellow presbyter" with the rest ; are therefore the i Pet. v. i,
apostleship and the presbytership both one office ? Of Judas
Peter saith in the Acts r7> i-rvLo-KOTriiv avTov, " his bishopric let Acts i. lo.
another take." Will you grant, that an apostle doth not differ
from a bishop ? Admit you the one, and I will receive the
other. Names may be common, though offices be distinct.

There were then at Ephesus, and amongst the dispersed
Jews no bishops, but such as were presbyters ; and they many,
not one.] Distinguish the times, and the scriptures will
agree. There was a time (as Jerome telleth you) when the
" churches were governed by the common advice of the pres-
byters." In this time spake Paul to the presbyters of Ephe-
sus, in this time wrote Peter to the presbyters amongst the
Jews. After this, the factions of the teachers caused the
apostles to establish another kind of government, and to com-
mit the chief care of each church, which they had planted, to
some chosen person that should oversee the flock as pastor of
the place™, the rest being his helpers to disperse the word, and
advisers to govern the church..

If you prove that, you say somewhat to the matter.] If I
prove it not better than you do your lay elders, I am con-
tent to renounce the one, as I do the other.

Will you prove it by the scripture .''] I will so prove it, as
you shall not refuse it, unless you reject both the book and
church of God.
I What will you prove ?] That the apostles in their lifetime
! did institute one pastor to take the chief care of one church ;
and consequently the change which Jerome speaketh of, from
the common and equal regiment of presbyters, to the parti-
cular and preeminent moderation of the churches in each
place by bishops, was not made after the apostles were dead,
but wliiles they lived ; and then of force by their decree ; for

m Thus li. : " electo uno aliquo singiilari fide et doctrina prfpdito, tjui
ad clavuin ecrlesiae nijuslil>et sederei,"

I! 2

^92 THE PERPETUAL GOVERNMENT CHAP. XII.

^ during their times none might interpose themselves to change
and alter the form of the church discipline settled by them,
without their leave and allowance.

If it Avere ever decreed by them, it would be found in their
writings, and that it cannot. Besides, had it been their doing,
it might justly be called God's disposition and ordinance, which
Jerome saith it may not.] Their doctrine indeed doth plainly
appear by their Avritings ; their successors do not. For how
should the apostles declare by their pens who succeeded them
after their deaths ? Is not the whole church of Christ a law-
ful and sufficient witness in that case ? If we believe not the
churches, that were directed and ordered by the apostles'
J preaching and presence, nor their scholars that lived with
I them, and next succeeded in their rooms, who that wise is will
[ believe our bare surmises and silly conjectures of things
i done 1,500 years before we were born ? Yet if the scriptures
do not signify so much, we will lose it. But before I enter to
prove it, I will search out the right cause why the apostles
did not in every place where they came presently erect
bishops to govern the churches which they planted.

The reasons why the apostles did not at the first preaching
of the gospel commit the churches to the regiment of bishops,
I find were these three. First: they reserved the chief
poAver of imposing hands and punishing notorious offenders
to themselves, whom Christ made bishops and overseers of
his church. For though to feed, lead, and attend the flock,
they took the presbyters to be their helpers, yet the weightiest
matters of the church, as giving the graces of God's Spirit,
and deliA'ering unto Satan, they retained in their own hands,
so long as they were in those places or parts of the world.
The second is, that which Epiphanius noted, that although
there were many endued with excellent gifts to preach the
word, yet the apostles would trust none with the chief charge
of the chux'ches, till they had fully seen and perfectly tried,
as well the soundness of their minds, as greatness of their
gifts. Thirdly, lest they should seem to seek the advancing
of their followers more than the converting of unbelievers,
they suffered the churc^hes to take a trial what equality of
many governors would do ; and Avhen the fruits thereof

CHAP. XII. OF Christ's church. 293

proved to be dissension and confusion, the apostles were
forced to commit the churches at their departures to certain
tri( d and approved men to he chief pastors of the several
places, and the churches were all as willing to receive them,
finding by experience what continual schisms and heresies
grew by the perverseness of teachers, and could not be re-
pressed by the confused government of the presbyters, which
were many in nmuber, aud equal in power.

None of these things are expressed in the scriptures.] If
the fathers alone did witness them, say we not much more for
bishops than you do for lay elders ? but you shall see the
grounds of their reports testified even in the scriptures. That
the apostles, at the first planting of the churches, kept to
themselves the power of imposing hands and delivering unto
Satan, which the fathers call episcopal power, is no news in
the scriptures ; tliey could not lose that, unless they lost their
apostleship withal : you must shew by the scriptures where
they committed this power to the presbyters of every place ; or
else our assertion standcth good that they retained it to them-
selves. For of their having it there is no doubt ; of their
committing it to the presbyters of every church there is no
proof. And therefore the fathers do utterly deny that the
apostles dehvered that power to any but to bishops. Their
proofs be stronger than you take them for, howsoever you will
shift them.

There were presbyters at Ephcsus besides Timothy, and in
Crete besides Titus, and yet Paul left the one at Ephesus to
" impose hands," and the other in Crete to " ordain presby-
ters" in every city. If without them the presbyters of either
place might have done it, superfluous was both Paul's charge
they should do it, and direction how they should do it. But
his committing that power and care to them proveth, in the
judgment of the ancient fathers, that the presbyters without
them could not do it. Evangelists you say they were, aud
not bishops. Admit they were. Then as yet neither Ephesus
nor Crete had any that might impose hands, aud yet had they
presbyters ; and consequently this power to impose hands
was at that time reserved from the presbyters to the apostles
and theii- deputies.

294 THE PEKPETUAL GOVERNMENT CHAP. XII.

St. Paul saith most apparently the presbytery might impose
hands, for Timothy received from them imposition of hands.]
I have told you already, that take the word how you will,
you can prove no such thing thence. If it signify there the
degree of a presbyter which Timothy then received, as Je-
rome expoundeth the place, it cometh nothing near your pur-
pose. If you take it for the assembly then gathered, when
Timothy was ordained, Chrysostom telleth you they were
more than presbyters, for otherwise they could not lay hands
on Timothy to make him a bishop. Chrysostom, you think,
erred in not expounding the place as you do. Then give
St. Paul leave to tell you that he was present in the presbytery
when Timothy was ordained, and that he "imposed hands" on
Timothy. But this I have handled before, to which I refer
you ; T only now put you in mind, that place will bear no
such conclusion.

And as the apostles reserved imposition of hands from the

presbyters to themselves, so did they keep the delivering of

2 Thess. i offenders unto Satan in their own power. " If any obey not

*"■ ^'^' our sayings, note him by a letter," saith Paul, " and keep no

company with him." To what end should they note him by

a letter unto Paul, unless Paul had reserved the punishing of

I Cor. iv. such offenders unto himself? " Shall I come unto you with a

2'cor xii. ^'-'^' °^ ^^^ ^^^ spirit of meekness?" " If I come again, I will

20., 3uii. 2. not spare (such as) have heretofore sinned, and not repented."

I trust this be plain enough to prove that the apostles kept

the punishing of sins to themselves, and referred them not

over to the presbyters.

The apostles having of this power doth not exclude the
presbyters from having the same ; for at Corinth Paul not
only willeth the church to excommunicate that incestuous
sinner, but rebuketh them for not doing it before he wrote.]
Paul doth not reprove them for not delivering that sinner
I Cor. V. 2. unto Satan, but for " not sorrowing" that he might have been
put from among them. Had they written of this notorious
offence when they wrote of other things to the apostle, that
he might have considered of the offender's punishment, they
had done their duties : they could maintain factions, and
swell one against another through pride of their gifts ; but

CHAP. Xir. OK C1II11ST''s ClILKCH. ~95

they did not sorrow to see so grievous a crime committed and
continued in the eyes both of believers and infidels ; nor so
much as signify the same by their letters, as desiring to have
such a one excluded from their Christian fellowship. This
the apostle chargeth them with ; he goeth no further. They
should have " noted him by a letter" unto Paul, and kept no 2 Thess.
company with him, till the apostle had decreed what to do'"" '*'
with him.

All this doeth you no good : for the apostles neither were
nor could be bishops.] I am sure all the fathers with one
mouth affirm the apostles both might be and were bishops.
Cyi^riau : " The Lord himself chose the apostles, that is, the
bishops"." " The apostles are bishoi^s"," saith Ambrose.
" At Rome the first were Peter and Paul, both apostles and
bishopsP," saith Epiphanius. " James," saith Chrysostom,
'* had the office of a bishop at Jerusalem 1." And so Euse-
bius : " James was the first that after the ascension of our
Saviour had the episcopal seat (at Jerusalem) f." Jerome
himself, that is thought to speak much against the state of
bishops, saith : " Peter after the bishopric of Antioch held the
sacerdotal chair at Rome ^" And again : " James, called the
Lord's brother, after the Lord's passion was straight ordained
bishop of Jerusalem by the apostles ^" Theodoret : " (Paul)
shewcth plainly that (Epaphroditus) had the episcopal func-
tion committed to him, by calling him an apostle"." What
need we more ? 1 remembered you before Peter himself calleth

" Cyprian, lib. iii. f])ist. 9. [ep. 3. fiera tt^v tov ffwrnpos v/xwf ava.\-q\l/ti/

p. 6. Oxon. 16S2. " .Meininisse auteni Kf/cAripai/teVoK.]

diacoiii dctient, f|iioiii;iiii apiistolos, id ' llieroii. C'atal. Scriptonini Eccle-

est, episcopos et praepositos Dominus siast. in Petro. [t. i. 262. " Post epi-

elegit."] scopatum Antiochensis ecclesiae

o Ambros. in Ephes. cap. iv. [t. v. Romam pergit, ibiqiie vigintiquinqiie

354. " Apostoli episcopi sunt."] annis cathedrani sacerdotalem tenuit."J

P Epiphan. advers. Hsereses, lib. i. t Ibidem in Jacobo. [" Jacobus qui

haeres. xxvii. [Par. 1622. t. i. p. 107. appellatur frater Doniini. . ..post pas-

''Ev 'Pw/xTi yap yey6va<n Trpwroi Uerpos sionein Domini statim ab apostolis

Kcd Uav\os oi air6(rTo\oi airrol Kal Hierosolymorum episcopus ordinatus."]

iirlffKonoi.'] a Theod. in Epist. ad Philipp. cap. i.

q Chrysost. in Act. Apost. cap. i. [Halae. 8vo. 1771. t. iii. p. 445. Thv

homil. iii. [t. ix. p. 31. KoJ '6pa ri)v Se -ye /j-aKapiov 'ZncuppdSiTov iv avrfi rfj

i-niilKfiav'laKui^ov. avrhs ^Ka^t rr\v itri- iniffToXfj airScrroXov avruv KfK\riK(V

crKOTrr)v T7)v iv 'l(po(To\vpMis, Kol [Sjuais] vfji<Jiivyap,(pri(Tiv,a.ir6(TTo\ov.,Ka.\ ffvvtpyhv

r6ri ovSfv SiaKeytTai.] T^y xptias /xov. iracpais toIvvv iSiSa^tv,

r Euseb. Eccl. Hist. lib. iii. cap. J. ws t7)v iirtaKoniKiiv otKovouiav avrbs

[p. 59' 'EttI waci re 'laKw^ov rod rhv iirfKianvro (xwv ottoo— -fAou irpo-riyo—

a\yr66i Tijj iiruTKOirrii dp6vov, npiirov plAv.]

29f) THE PERPETUAL GOVERNMENT CHAP. XII.

Actsi. lo. the apostleship " a bishopship." And why not? if e-nLo-KoireLV
be to oversee the Lord's flock, who better deserved that name
than the apostles ?
I They were more than bishops.] So were they more than
f presbyters, and yet St. Peter could tell how to speak, when
i he called himself (xvixTTpea-iSvTepov, " a presbyter," as well as
* others.

Bishops are overseers but of one place, apostles of many.]
Bishops were fastened to one place, not by the force of their
name, but by the order of the Holy Ghost, who sent apostles
to oversee many places, and settled pastors to oversee one :
but he that is overseer of twenty cities, is overseer of every
one. And therefore the apostles were bishops, and more

Matt. xi. 9. than bishops, even as John was " more than a prophet," and

Matt. xxi. yet " a prophet "

76. Confound you their offices ?] I keep them distinct, in that

I say, every apostle was a prophet, a bishop, and a presbyter ;
but not every presbyter, bishop, or prophet was an apostle.

I Cor. iv. I. They were all " the ministers of Christ, feeders of his flock,
and stewards of his mysteries ;" but the apostles in a greater
measure of grace, higher manner of calling, and mightier
force of God's Spirit than the rest. And whatsoever becometh
of the names, it cannot be denied but the apostles had that
power of imposing hands, and delivering unto Satan, which
they after imparted unto bishops. And therefore whiles they
remained in or near the places where they planted churches,
there was no such need of bishops ; the apostles always sup-
plying the wants of those churches with their presence,
letters, or messengers, as the cause required. But when they
were finally to forego those parts, then began they to provide
for the necessity and security of the churches, and left such
fit men as they had, with episcopal power, as their substitutes
to guide the churches which they had founded.

The second cause why bishops were not every where trvisted
with the churches at the first erecting thereof, is that which
Epiphanius remembereth, and Paul toucheth in many places.

Philipp. ii. " I trust to send Timotbeus shortly unto you. I have no man

19—21. jii^^ minded, who will faithfully care for your matters. For
all seek their own, and not that which is Jesus Christ's." And

CHAP. XII. OF Christ's church. 297

to Timothy ; " This thou knowest, that all they which arc in 2 Tim. i.
Asia be turned from mc." " At my first answering, no man ^'^jj,^ j^
assisted me, but all forsook me. Demas hath forsaken me and 16. 10.
embraced this present world." "Wherefore Epiphanius' sur-
mise, that the scarcity of tried and approved men was some
cause why every place was not furnished at the first with a
bishop, is neither unlikely nor unpertaining to the pur-
pose.

The third reason I take to be this ; that as presbyters to la-
bour in the word and augment the church were presently need-
ful, the harvest being no less than the whole world; and bishops
to moderate the number of teachers, and to oversee as well the
feeders as the flock, Avere not so requisite whiles the apostles
(who took care of those things themselves) preached in or
near the places; so the wisdom of God would not impose that
form of government on the church, but after long trial and
good experience, what need the churches should have of it.
This course he observed with the people of Israel, not
straightway to associate the seventy elders unto Moses ; but
to let them alone until Moses was wearied with the burden,
and the multitude grieved for want of despatch, and Jethro
seeing the judge afllictcd with pains and the people discon-
tented with delays, advised another way ; which the whole
assembly liked, God confirmed, and Moses executed. In
like manner Christ suflSered his church to try, whiles his
apostles yet lived, what equality and plenty of governors
would work in every place ; and when it fell out in proof,
upon the apostles' absence, that so many leaders, so many
followers, so many rulers, so many factions, cut every church
in sunder ; the apostles were forced (" the world," as Jerome
saith, " decreeing it," that is, the faithful " throughout the
world" being therewith contented and thereof desirous) to
commit their places and churches not to presbyters in common
and equal authority, but to their disciples and followers
(whom afterward they called bishops) in a superiority,
leaving unto them as unto their successors the chiefest honour
and power of imposing hands and using the keys, and resting
specially on their care and pains to oversee both teachers and
believers, though the presbyters were not excluded from

298 THE PERPETUAL GOVERNMENT CHAP. XII.

helping and assisting tlieni to feed and guide the flock of
Christ.

This you say : but Jerome saith, It was not the Lord's
disposition by his apostles, but rather a decree and custom of
the church, that first made bishops to difi^er from presbyters.]
Jerome saith it was decreed throughout the world, to change
the equality of presbyters into the superiority of bishops ^ : by
whom it was so decreed, he doth not mention in this place ;
but if I prove, as well by the scriptures, as by Jerome himself,
and the rest of the fathers, that this change began in the
apostles' times, and was both seen and approved by them ; I
evince it to be an apostolic ordinance.

Then must it also be divine, which Jerome denieth.] What
Jerome meaneth by " the truth of the Lord's ordinance," I
will after examine ; I must prove in order , I shall else but
confound both myself and the reader. In the mean time I
make this reason out of Jerome : When the schisms of pres-
byters began dangerously to tear the churches in pieces, then
were the churches committed to the chief and preeminent
charge of one ; but those schisms and factions troubled all the
churches, even in the apostles' times ; imder them therefore
began the change of government which .lerome speaketh of.

At Corinth indeed there were contentions, who Avere bap-
tized of the greatest men, which Jerome doth exemplify: but
the factions must be more general and deadly that should
cause an alteration of government throughout the world.] So
there were even in the aj)ostles' times. To those of Corinth
1 Cor. xi. he saith, " When you come together in the church, I hear
there are dissensions amongst you; and I believe it in part.
For there must be heresies even among you, that they which
are approved amongst you might be known." And when he
saith, there must be heresies amongst you to manifest the good
from the bad, he meaneth not only at Corinth, but every
where ; which came to pass accordingly. To the Komans he
saith ; " Mark them diligently, which cause divisions and
offences contrary to the doctrine which ye have learned, and
avoid them." Amongst the Galatians -svcre " some that in-

X Thus L. : " Ut iinus reliquis prfeponei'etnr :"

18, 19.

Rom.
I/-

xvi.

Galat.
7; iii.

i.6,
I.

CHAP. XII. OF Christ's church. i^99

tended to pervert the gospel of Christ, and to carry them into
another doctrine, bewitching them that they should not obey
the truth." To the Philippians; "Beware of dogs, beware Pliilipp. iii.
of evil workmen : many walk, of whom I told you often, and "' ' ' '^'
tell you now weeping, that are enemies of the cross of Christ:
whose end is damnation, whose god is their belly, and glory
to their shame, which mind earthly things." With the
Colossians were some that "burdened" the churches " with tra- Coloss. ii. 8,
ditions, even with the commandments and doctrines of men,'"' ' ^'
and, " holding not the head, advanced themselves in those
things which they never saw, and rashly puffed up with fleshly
minds (beguiled the simple) with a show of humbleness and
worshipping of angels." At Thcssalonica, the resurrection of
the dead was impugned ; and some " troubled" the people 2 Thess. ii.
" with visions," with feigned " messages," and forged "letters" ""
in the apostle's name, " as if the day of Christ were at hand." Il^'d-
It came to pass in every place which Paul foretold the pres-
byters of Ephesus : " This I know," saith he, " that after my Acts xx. 29,
departure shall grievous wolves enter in amongst you, not
sparing the flock. Yea of your own selves shall rise men
speaking perverse things to draw disciples after them."
Neither were the Gentiles only subject to this danger, but the
Jews also, as Peter forewarned them : " There shall be false 2 Pet. ii.
teachers amongst yovi, which privily shall bring in damnable '~^'
heresies, even denying the Lord that hath bought them, and
many shall follow their damnable ways ; and through covet-
ousness with feigned words shall they make merchandise of
vou." And so John : " Even now there are many antichrists : i John ii.
many false prophets and deceivers are gone out into the ^ j^^^^'^ 1
world."

To prevent these deceivers, and repress these perverse
teachers, Paul was forced, whiles he lived and laboured in
other places, to send special substitutes to the churches most
endangered ; and by their pains and oversight to cure the
sores and heal the wounds, which these pestilent and unquiet
spirits had made. So at Ephesus, when the teachers and
doctors began to " affirm they knew not what, even profane J tj',^'j|," L'
and doting fables, whose word did fret as a canker, and 2 Tim. ii.
crept into houses leading captive simple women laden with iTim.iii. 6.

300 THE PERPETUAL GOVERNMENT CHAP. XII.

2 Tim. iv. sins, and led with divers lusts ; and others having itching ears

" ' '^' gat them teachers after their own lusts, and turned their ears

2 Tim. ij. from the truth to fables ;" Paul sent Timothy thither to " stay
I Tim. i. o. these profane and vain babblings," to " command that they

I Tim. V. taught no strange doctrine," to " impose hands" on such as

i^Tim V ^^^'^ fit, to " receive accusations against" sinful and u.ngodly

19. presbyters, and to " rebuke them openly" according to their

20. ' * desei"tSj to '' reject" young and wanton " widows," and to see
I Tim. V. true " labourers in the word" honoured and cherished, and
iTim. V.17. fii^^lly to oversee the whole house of God and every part

thereof, as well teachers and presbyters, as deacons, widows,
and hearers. And not only instructed him how he should
I Tim. iii. " behave himself" as a governor in the church, but " charged
iTim, V. li"^^ before the living God and his elect angels, that he ob-
2^- served those things without respecting persons, or any in-

Titus i. 10. dining to parts." Likewise in Crete, when " many vain
Tit. i. II. talkers and deceivers of minds, subverted whole houses," and
Tit. i. 14. loaded the church " with Jewish fables and commandments
Tit. i. 5. of men ;" Paul left Titus there to " redress" things amiss, to
Tit. i. II. " stop their mouths that taught things Avhich they ought not
Tit. iii. 9. for filthy lucre's sake," to " stay foolish questions and con-
Tit, iii. 10. tentions about the law," to " reject heretics after one or two
Tit. ii. 15. admonitions," and " sharply to rebuke with all authority, not
Tit. i. 5, 9. suffering any man to despise him ;" as also to " ordain" good
and religious " presbyters and bishops in every city," that
should be " able to exhort with wholesome doctrine," and
" improve gainsayers." And here first did Paul by writing
express, that he placed substitutes where need was, with epi-
scopal power and honour to guide and rule the church of
God.

These examples make nothing to your purpose ; for, first,
they did none of these, but with the advice and consent of the
presbytery ; which bishops do not : next, they were evan-
gelists and no bishops, and in that respect might have this
special deputation from the apostle.] It may be your learn-
ing will serve you to say, that Paul left both these to rule the
church in Crete and at Ephesus for a week, and in their
order, as the rest of the presbyters did ; but such tests, if you
dare adventure them, will crack both your cause and your

CHAI'.'XII. OF CHUIST's CHUIU.H. 301

credit ^^. Paul belike prayed Timothy to stay at Fjihesus to
call the presbytery together and to ask voices, and to do just
■what pleased the rest to decree ; but if you elude and frustrate
the words of the apostle with such additions, not only besides,
but against the text, you can deceive none save such as will
not believe St. Paul himself if he should speak against the lay
presbytery. For our parts we take the words as they stand,
and so did the catholic fathers before us ; being persuaded
thnt Paul had wit enough to discern to whom he should write
for the performance of these things, and not to mistake Timo-
thy for the presbytery. If Timothy had nothing else to do,
but to consult what pleased the presbyters to determine in
every of these points, how childish an oversight was it for
Paul to skip the whole bench of them, and to charge and ad-
jure him to see these precepts inviolably kept without sparing
or fearing any man !

For thus you must expound, or rather imprison and fetter
every word that Paul spcaketh in those three epistles. " Com-
mand with all authority ;" " Receive not an accusation against
a presbyter, but under two or three witnesses ;" " Rebuke
them that sin ;" " Reject heretics after two warnings ;" " Re-
fuse younger widows ;" " Stay vain contentions and unprofit-
able questions;" "Ordain elders in every city;" "Impose
hands hastily on no man," that is, as you interpret. Call the
presbytery together, and ask them whether they be contented
it shall be so or no. And so, " I adjure and charge thee
before God and Christ, and the elect angels, that thou observe
these precepts inviolable and unblamcable ;" that is, observe
them if the presbytery will consent and agree unto thee, else
not. But I think you dare not stand to these mockeries of
the scriptures ; and therefore you will rather fly to the second
part of your answer, that they were authorized to do these
things, as evangelists, and not as bishops.

We expressed so much, that they were evangelists, and no
bishops,] Evangelists you should say and bishops ; for when
they left following the apostles, and Avere affixed to certain
places with this power and authority which I have mentioned,

XX Thus li. ; " Cwteium nisi his falnilis desinatis, non causae solum, sed noininis
etiam vesiri jacturam facietis."

302 THE PERPETUAL GOVERNMENT CHAP. XH.

what else could they be but bishops ? They assisted the
apostles present, and supplied their absence, and did continue
the churches in that state in which the apostles left them.
NoAv if the apostles, in respect of this power and care, were
bishops when they stayed in any place ; much more the evan-
gelists. If the same fidelity and authority be still needful,
and therefore perpetual in the church of God ; they did these
things, not by their evangelistical calling, which is long since
ceased, but by their episcopal, which yet doth and must re-
main. For if this power and preeminence descended from
them to their successors ; it is evident this commission and
charge was episcopal, since no part of their evangelship was
derived to their aftercomers.

We cannot endure to have them called or counted bishops y,]
Indeed, if succession of episcopal power came from the apo-
stles to them, and so to their successors, we shall soon con-
clude that bishops came from the apostles, and therefore you
do wisely to resist it : but by your patience you must endure
it, the best stories and writers of the primitive church do
make them bishops, and likewise Paul's precepts to them, the
very patterns of episcopal charge and duty. " Timothy," saith
Eusebius, ia-TopelTat,, " is by the stories reported to be the first
that took the bishopric of Ephesus, as Titus also did of the
churches in Crete >>." Jerome, (whose words you strongly
press to prove there were no bishops in the apostles' times,
but such as were equal with presbyters and not superiors
unto them,) saith, " Timothy was ordained bishop of Ephesus
by blessed Paul; and Titus bishop of Crete preached the
gospel there, and in the islands round about ^." Ambrose :
" (Paul) by his epistle instructeth Timothy, now created a
bishop, how he ought to order the church ^" And so of the

y Added L. : " Laudo equidem consi- " Titus episcopus Cretae in eadem et

lium vestrum." in circumjacentibus insulis praedicavit

yy Euseb. Hist. Eccl. HI), iii. cap. 4. evangelium Christi."]
[p. 58. Ti/jioOfds ye ixTju rrjs iv "Eipecrif) a Ambrosii in Ep. i. ad Tim. Prte-

■jrapoiKias tffrope'iTai irpSiTos t))v ivicTKo- fatio. [t. v. 397. " Hunc ergo jam crea-

iTr}v el\7)x^i'o,i' ws Se Titos roov inl Kprj- tiim episcopum instruit per epistolam

TTjs fKKKricriuii'.'] qiiomodo deberet eccle.siam ordinare."]

z Hieron. Catal. Scriptor. Eccles. [t. Ejnsd. in Ep. ad Tit. Praifatio. [t. v.

i. 265. " Timotheus autem Ephesi- 419. "Titian apostolus consecravit

oi'um episcopus ordinatus a beato Paulo, episcopum et ideo commonet eum ut sit

ex gentibus erat, non ex ciirumcisione." solicitus in ecclesiastica ordinatione."]

CHAP. XII.

OK CHRIST .S CHURCH.

303

other : " Tho apostle had consecrated Titus to be a bishop,
and therefore he warneth him to be careful in ecclesiastical
ordination." Chrysostom : " Paul saith in his epistle to Ti-
mothy, ' Fulfil thy ministry,' when he was now a bishop ; for
that (Timothy) was a bishop, (Paul) declareth by his writing
thus unto him, ' Lay hands hastily on no man'." And again,
'"Which was given thee by the imposition of hands of the
presbytery ;' for by no means presbyters could ordain a bi-
shoji ''." And shewing how evangelists might become bishops,
he saith, " Why doth Paul write only to Timothy and Titus,
Avhereas Silas and Luke were (also his disciples and) endued
with marvellous virtues ? Because he had now delivered to
them the government and charge of the church ; the others
as yet he did carry about with him '^."" Epiphanius : '' The
divine speech of the apostle teacheth who is a bishop, and who
a presbyter ; in saying to Timothy, a bishop, ' Rebuke not a
presbyter, but exhort him as a father.' How could a bishop
rebuke a presbyter, if he had no power over a presbyter ?
As also, 'Receive not an accusation against a presbyter, but
under two or three witnesses''.'" Theodoret : "Titus was a
notable disciple of Paul, and ordained by Paul bishop of
Crete, and authorized to make the bishops that were under

e "

h Clirvsost. in Epist. ad Philipp.
cap. i. Horn. i. [t. xii. 7. Am rovro
ypd(j)CDV Kol Tifxadiif) (Atyf , TV SiuKuvlav
ffov iT\T]po(p6pr](Tov , 4m(rK6inii uvri. On
yap fTTifTKOTTOs ?iv, (priffl Trpos aiiThf,
\(7pai Toxeois /xriSevl eViTiflei. Kai ira-
Aifj'O iSoUi) aot fj.eTa iiridffffws twv x*'"
pS>v Toil TrpfcT^vTfpiov ovK h,v Sf irpfff-
^vTfpoi iTrioKOTTov i-)(^eipor6vriiTav.^

c C'hrysost. I'linfatio in Ep. i. ad
Tim. [t. xii. 403. Ei S? tis i^fra^oi,
Ti STjTTOTe TiTry, Kou Ttfjio0e(ji ypa(p(t
fj.6vots, KaiToiyt St 2(Aas twi/ evdoKlfxaif
^v, Kal AovKus 4(ttI /j.6vos fj.fr' (fj.ov. Kal
KATj/UTjy Sf (is Tuiv awSvTuiv avrtp irviy-
X^-vc <ift)(Ji yap Kal trtpl avrov, M«Ta
Kal KKrjixevTos Kal tuv Konrciv crvvfpyoiv
fjLOv. Tivos ovv iviKtv TiTCf Kal Ti-
fj.o6f(f.' ypa<pfi fjL6vots ; on tovtois ^5rj
fKKKr)ffias ^v ^7K€x*'P"^'^*> iKfivovs 5«
(Ti /jLfff favTov Trepir,y( ]

fl Ki)iphaii. adv. Haeres. lib. iii.

Hifres. Ixxv. [Par. 16:2. t. i. p. 909.
Kai '6ti fxiv oil Svvarai ravrhy flvai,
SiSdaKfi & 6uos \6yos tov aylov arro-
(n6\ox>, Tis fxfv ((TTiv (iriffKOTros, ris
5f icrri Trpea-^inepos, ojs Ktyn Tt/xod(tp
iiriCTKAno} oj/Ti, npea^vrepov /x^ iirnrKi)-
Ijjs, dWa irapaKaKii ws irarfpa. Ti dxf
Trpuyfj.a, (iricrKOTrov itpea^vTipif ij.)) 4-iri-
•n\i\Triiv, el /x^ fjv imtp tuv npfcr^vrfpov
t^oov T^v i^ovalav ; ws Kal iraKtv Ae'yfi,
Kara irpicr^vrfpov fir] rax^^s Karriyopiav
Sf'xou, «i fJ-rj Ti iirl Siio Kal rpiuv fiaprv-
pwv.]

e Theodoret. a]md (Kciiincii. in Pne-
fat. Kpist. ad Tituui. [Q^cumen. Op.
Lutet. Par. 1631. t. ii. 285. 'O Tiros
davfidfTiAs Tts fji' fia6r\r^s rod TlavXov
iirlffKOTTOS 5e rr/s Kp-qTrjs tJ.fyi(TrT]s oij(Tr)S,
K^x^'-P"'^^^''^'^'^ ^""^ ''"'''' HavKov. ETre-
rfrpairro 5e roiis uir' ainbv iirurKdirovi
XfipoTovricrai-]

304 THE PERl'ETUAL GOVERNMENT CHAl'. XIl.

Vincentius Lirinensis, writing upon some words of Paul to
Timothy, saith, " Timothy, (that is,) O priest, O teacher, if
the divine grace hath made thee meet for wit, exercise and
learning, be thou Beseleel" (that is, a most skilful workman)
" of the spiritual temple ^." Augustine, instructing all pas-
tors by Paul's words to Titus, addeth: " Was it said in vain
to the servant of God now eminent amongst the members of
the chief pastor, Shew thyself an example of good works to
all S ?" Gregory : " Paul admonisheth his scholar, (Timothy,)
now prelate of a flock, saying, Attend to reading till I come'^."
Primasius: "Timothy had the grace of prophecy, together
with the order of a bishop \" And " (that grace was) the
blessing which Timothy at the time of his making bishop
received by the imposition of (Paul's) hands''." (Ecumenius,
interlacing the words of Paul to Timothy, saith, '"Neglect
not the gift which is in thee.' That is, either doctrine, or
the office of a bishop ; for it was the grace of God, that
being young, he deserved to be made a pastor. 'Which
was given thee by prophecy;' for by the commandment of
the Holy Ghost bishops were made, and not at all adventure.
' With imposition of hands of the presbytery.' By presby-
ters he meaneth bishops : for presbyters did not ordain (him
beino-) a bishop ^" Yea, which of all the ancient fathers
doth not with TertuUian confess that the epistles of Paul to

' Vincent. Lirin. Commonitorium. Ep. i. ad Tim. cap. iv. [Bihliothcca

[Par. 1669. p. 350. "O Timothee, Max. Vet. Pat. Lugd., 1677. p. 239. D.

O sacerdos, O tractator, O doctor, si te " Prophetic habebat gratiam vel doc-

divinum miiniis idoneum fecerit, in- trins cum ordinatione episcopatus."]
genio, exercitatione, doctrina, esto spi- ^ Ejusd. Ep. ii. cap. i. [p. 24 f. E.

ritalis tabernaculi Beseleel; pretiosas '• Benedictionem, qnam 11. episopatu

divini dogmatisgemmasexsculpe, fideli- per manus ejus impositionem accepe-

tercoapta, adornasapienter, adjicespleu- i'at."J ^

doreni, gratiam, vemistatern."] 1 (Ecumenii in Ep. i. ad Tim. [cap.

S August, de Pastor., cap. iv. [t. ix. iv. Epist. ver. 14. Cap. ix. Comment.

1056. " An fnistra di; turn est servo t. ii. 234. M^j a/xfXfi ruv iv aol xo/"'"--

Dei eminenti in membris summi pas- fiaros, Tovrea-n, rris SiSaa-KaKias ^ rris

toris, Circa omnes teipsum bonoruni ^iriffKomis. Xapis yap^ @eov, rh iToijxeva.

opemm pra;be exemplum, et I'orma esto fvpeefivai rhv viov. *0 iUOT) aoi Sia

fidelibus ?"] irpoip-nr eias. Uvwixoltos yap TrpoffTa^ei

h 8. Gregor. Regulae Pastoralis, ])art. eyiyovTo oi irriffKOTroi, Kal ov x^Srj;/. . . .

iii. cap. xi. [t. li. Par. 1705. col. Twv x^^i-P^" tov irpicr^vrfpiov. Upfff^v-

33. " Hinc est enim quod pra'latum ripovs robs 4iTiffK6iTovs (priaip. Ov yap

gregi discipulum Paulus adnionet di- w ol Trpeafivnpoi ix^ipoT6vriffav rhv iiri-

cens, * Dum venio, attende lectioni.'"] ckottov.]

• D. Primasii Episc. Comment, in

CHAP. XII. OF Christ's chukch. 305

mothy and Titus, " were made concerning the ecclesiastical
state "1 T' or doth not with Chrysostoni, Ambrose, and (Ecu-
nienius apply the words and precepts of the apostle written to
them as " spoken to all bishops » ?" You say evangelists could
be no bishops ; the whole church of Christ with one resolution
said they were bishops; and whatsoever Paul speaketh to
them, pertaineth to all bishops and pastors : and of all others,
Jerome's confession is most clear in that behalf. How then
could Jerome doubt but the vocation and function of bishops
was an apostolic ordinance, and consequently confirmed and
allowed by the wisdom of God's Spirit in his apostles ?

St. John in his Revelation will assure you, that the Son of
God willed him to write to the " seven stars and angels" of Rev. i. ii.
the seven churches of Asia, that is, to the seven pastors and '"•
bishops of those seven places. Whereby it is evident «, that
not only the apostles were living, when one superior governed
the churches ; but the Lord himself with his own voice con-
firmed that kind of regiment. I do not fear lest with Origen,
you will wrest the place to the angels in heaven, and say that
" in every church there were two bishops, one visible, an-
other invisible!';" St. Augustine hath learnedly quenched
that error. " If (the Lord) would have had those words un-
derstood of the angels of the higher heavens, and not of the
rulers of the church, he would not have afterward added,
* But I have somewhat against thee, because thou hast left thy
first love : remember therefore whence thou art fallen, and

m Tertullian. cont. Marcionem, lib. tain circiimspectus est, sed propter siic-

V. [cap. xxi. p. 486. Lutet. Par. 1664. cessores ejus, ut exemplo Tirnothei ec-

" Miror tamen, qiiuin ad unurn homi- clesiai ordinationem ciistodirent : ipsi

nem literas factas receperit, quid ad quoque futuris forniam tradentes, a se-

Tiinotheum diias, et imam ad Titum, inetipsis iiiciperent."]
de ecclesiastico statu coinpositas retii- fficumetiii in Ep. i. ad Tim. [cap. iii.

saverit."] Epist. v. i. cap. vi. Comment, t. ii-

n Chrysost. in Ej). i. ad Tim. Honiil. 224. Upbs TtixSOeov ypa<puv, hfUvvtri

X. [t. xii. 463. 15. VltWiv KaTifvai fh KadoMKWi iirolov fhai xpr] rhv iiriaKo-

rhv TTfpl TTJs ^iricrKoirfis \6yov, SeiKvvai irov.]

KaOaTra^ biroiov thai XPV "^^f iT^iffKoTTov, o Thus L. : " Unde mihi meiidiana

ovK iv To^fi Tr\s TTpbs Tifi.6dfov avrh ira- luce clarius videtur,"
patfffffws TTOiwv, aW' d>s iratri Sta\fy6- P Origenis Homilia xiii. in Lucam.

fievos, Kal Si' fKflvov trdpTas ^vdfii^tDy.] [t. iii. Par. 1740. p. 946. " Si au-

Ambros. in Tim. i. cap. vi. [t. v. 410. dacter expedit loqui scripturarum sen-

" Magna vigilantia atque providentia sum sequenti : per singulas ecclesias

prwcepta dat rwtori ecclesiae. In hujus bini sunt episwpi. Alius visibilis ; alius

enim persona totius pc^uli salus con- invisibilis."]
sistit. Non solicitus de cnra Tirnothei

BILSON. X

306 THE PERPETUAL GOVERNMENT CHAP. XII.

repent.' This cannot be spoken of the heavenly angels, who
always retain their love, whence they that fell are the devil
and his angels. Therefore by the divine voice, under the
name of an angel, the ruler (or overseer) of the church is
praised «3." And again: " The angels of the churches (in the
Apocalypse) ought not to be understood to be any but the
bishops or rulers of the churches ■■." If John in his time saw
those seven churches governed by seven pastors or bishops,
then Avas the common and equal government of presbyters
before that time changed. If Christ called them stars and
angels of the churches, they were no human invention after
the apostles were dead and buried.

You see Jerome saith, the regiment of bishops came not
into the church by the truth of the Lord's disposition.] You
do not allege Jerome, because you admit or regard what he
saith ; you only snatch at some words in him, which seem to
serve your humours ; otherwise, you receive no part of his
report. In the place which you bring against bishops, Jerome
saith ; that at the first when presbyters governed, " the
(charge or) care of the church was equally divided amongst
manys." You say no; there was never any such time, it
were lack of wisdom so to think. Your words be, " (Jerome)
when he said the churches were at the first governed by the
common advice of the presbyters, may not be thought to have
been so foolish, as to dream that none of the presbyters was
chief of that assembly*." Jerome saith the care of the church

q August. Epist. dxii. [t. ii. col. 735. que ponit in Apocalypsi angelum ho-

" Quod si de angelo superiorum ccelo- minis, ipsum hominem significat ; sicut

rum, et non de prspositis ecclesiae vellet et ecclesise et angeli earum idem debent

inteliigi, non consequenter diceret, ' Sed intelligi, id est aut episcopi aut praepo-

habeo adversum te, quia charitatem siti ecclesiariim."]

tuam primam reli(|uisti : memor esto s Hierop. in Ep. ad Tit. Comment,

itaque unde excideris, et age poeniten- cap. i. |t. ix. 245. C. "Si qnis vult reci-

tiam, et prima opera fac' Hoc pere earn epistolam, quse sub nomine

superiorilms aiigeiis dici non potest, qui Pauli ad Hebraeos scripta est; et ibi,

perpetuani retinent charitatem, unde aequaliter inter plures ecclesiae cura di-

qui defecerunt et lapsi sunt, diabolus viditur."]

est, et angeli ejus Postremo ' Ad tractationem de Gradibus Minis-
quod paulo ante commemoravi, divina trorum Evangelii in cap. 23. " Neque
voce laudatur sub angeli nomine praepo- enim ille quum diceret ecclesias initio
situs ecclesiae, quod cum odisset malos, fuisse communi presbyterorum consilio
eos tamen tentatos et inventos pro no- gubernatas, ita desipuisse existimandus
mine domini toleravit."] est, nt somniaret neminem ex presby-

r Ejusd. in Apocalypsim Joannis teris illi coetui praefuisse."
Homil. ii. [t. ix. col. 660. " Ubicun-

CHAP. XII. OF ( hrist'.s chukch. 307

Avas equally divided amongst them ; you sav it were a dream
and a folly so to suppose. And thus is Jerome rewarded for
bearing witness to your presbyteral regiment.

Again, Jerome saith that upon the primary dissensions of
presbyters, it was decreed in the whole world, " that the
whole care (or charge) of the church should pertain to one "."
This you cannot digest ; for if this be true, your lay elders
had nothing to do with church matters since bishops began.
Jerome's whole tale therefore, yourselves reject as untrue ;
only you hold fast the latter end, which you understand not,
and thence you would prove, that the governing of the church
by bishops, was man's invention contriiry to God's institution.
In all reason when you impugn the two parts of your own
witness's deposition, we might refuse the third ; but we will
not, presuming that Jerome would not so grossly contradict
himself, as to say the superiority of bishops above presbyters
was and was not an apostolic ordinance.

Jerome's words then, that the bishop's majority above pres-
byters came '•' rather by the custom of the church, than by the
truth of the Lord's disposition ^" may be two ways construed.
First, that by " the truth of the Lord's disposition," he meaneth
a precept from Christ's mouth ; and by " the custom of the
church," he understandeth a continuation of that regiment
even from the apostles. For Veritas^ is often taken with the
ancient fathers for a truth written in the scriptures, and

u Hieron. in Ep. ad Tit. Comment, rebus pro lege suscipJtur, cum deficit

cap. i. [t. ix. 24.;. B. " Postquain vero lex : nee differt, scriptura an ratione

tinus4uis(|ue eos quus iiaptizaverat suuk consistat, qiiandu et legem ratio com-

putaliat esse, non Christi, in toto orl>e niendet."J

decretnm est, ut unus de presbyteris Cypriani ad Fonipeiuni contra Epist.

electus siiperponereiur wi'teris, ad <iiieni Stephani. Ixxiv [p. 215. Oxon. 1682.

omnis ecclesiae cura pertineret, et schis- " Nee consuetiido qua? apud quosdam

matuui semina tollerentur."] ohrepserat, inipetlire debet quo minus

» Ibid. [C. " Sieut ergo presbyteri Veritas pra-valeat et vincat. Nam eon-

sciunt se ex ecclesiae consuetudine ei snetudo sine veritate vetustas erroris

qui sibi pra'positus fuerit esse sub- est."J

jectos ; ita episeopi noverint se magis Concil. Carthag. iii. de hapreticis l)ap-

consuetudine qucun dispositionis Domi- tizandis. [t i. 78t». in sententiis episeo-

nicae veritate, presbyteris esse majores, porum. sent. x. '' Alommillus a Girpa

et in comm\ine debere ecclesiam regere, dixit : Ecclesiae catliolicrt" matris nostrae

imitantes Moysen, qui cum haberet in Veritas semper apud nog, fratres, et

potestate solus prapesse populo Israel, mansit, nianet, et vel maxinie in baptis-

septuaginta elegit cum quihus pojuihim matis Trinitate, Domino nostro dicente ;

judicaret."] ' Ite et baptizate gentes in nomine

y Tertull. de Corona, [cap. iv. p. Patris et Filii, et Spiritus santti.' " Et

103. " Cimsuemdo auteni in civilibiis alibi.]

X 2

308 THE PERPKTUAL GOVERNMENT CHAP. XII.

consuetado ^ for a thing delivered by hand from the apostles,
which otherwise they call a tradition. And so though there
be no precept from Christ in writing for that kind of govern-
ment ; yet the perpetual custom of the church proveth it to
be an apostolic ordinance.

Another sense of Jerome*'s words may be this : At the
first for a time the presbyters with common advice and equal
care guided the church under the apostles ; " but (after
bishops were appointed) the whole care (thereof) was by little
and little derived unto one ^ ;" and so at length by custom,
presbyters were utterly excluded from all advice and counsel
(whereof Ambrose complaineth), and bishops only inter-
meddled with the regiment of the church. This manner of
subjection in presbyters, and prelation in bishops, grew only
in continuance of time, and not by any ordinance of Christ or
his apostles. At first, the presbyters were left, as in part of
the charge, so in part of the dignity. This seemeth to be the
right intent of Jerome's speech, by the words that follow ; for
to revoke the sovereignty of bishops over presbyters to the
truth of the divine ordinance, he saith ; " Let the bishops
know, that (according to the truth of the Lord's disposition,
howsoever the custom of the church noAV be to the contrary)
they should rule the church in common (with the presbyters)
after the example of Moses, Avho when it lay in his power to
be ruler alone over the people of Israel, he chose seventy to
help him judge the people ''." What they ought to do, that
was the truth of the Lord's disposition : now they ought to
do as Moses did. What, to have all governors equal ? No ;
but when they might rule alone, to join with them others in
the fellowship of their power and honour, as Moses did.
Moses did not abrogate his superiority above others ; but took
seventy elders into part of his charge. This saith Jerome
was the truth of the Lord's ordinance, although by the custom

z August contra Donatist. lib. iv. vero ut dissensionum plantaria evelle-

cap. 24. [" Quod universa tenet ecclesia, rentur, ad unum omnem soUicitudinem

nee conciliis institutum, sed semper re- esse delatam."]

tentum est, non nisi auctoritate apo- ^ Ibid. " (Noverint) in communi de-

stolica traditum rectissime creditur."] bere ecclesiani regere, imitantes 31osem,

a Hieron. in Ep. ad Titum, cap. i. qui cum liaberet in potestate solus

[t. ix. p. 245. " Ha;c propterea, ut os- praeesse populo Israel, septuagiiita elegit

tenderemus apud veteres eosdem fuisse cum quiinis populum judicaret."
presliyteros quos et episcopos : paulatim

CHAP. xii. OF Christ's chiiuch. 309

of the church, as it then was, (which grew pauJatwi, not
when bishops were first ordained, but by degrees in decurse
of time,) they had the whole charge of the church without ad-
vising or conferring with the presbyters. For " the presby-
ters might neither baptize without the bishop's leave, nor
preach in the bishop's presence «=:" which subjection, Jerome
saith, was not after the truth of the Lord's ordinance, howso-
ever the custom of the church had then strengthened it.

This to be Jerome's true meaning in this place his own
words elsewhere do fully prove, which are these : " To make
us understand that the apostolic traditions were taken out of
the Old Testament ; what Aaron, and his sons, and the Levites
were in the temple, that let the bishops, and presbyters, and
deacons challenge to themselves in the church^^." The high
priest I hope was s\iperior to his sons, not only as a father,
but as having the chiefest place and office about the ark, and
after in the temple. And as it was there, so the apostles or-
dained, saith Jerome, that bishops and presbyters should differ
in the church of Christ. Scan this place a little, I pray you,
and tell me whether Jerome avouch, that bishops should be
superior to presbyters by the tradition and ordinance of the
apostles or no ; if that point be clear, add these words of
Master Beza (which are very sound '^) to St. Jerome's, to
make up the syllogism : " If this (change to the regiment of
bishops) proceeded from the apostles, I would not doubt
thoroughly to ascribe it to divine disposition, as I do other
ordinances of the apostles ^ ;" but Jerome expressly confesseth
it Avas an apostolic ordinance ; ergo, without any staggering or
doubting, it must be acknowledged by you, that it was God's
disposition. Thus much for Jerome. Now for Ambrose
(before we go to further proof ) : because some strange fancies

c Hieron. adv. liuciferianos Dialog, siimptas de Veteri Testamento; quod

[t. ii. p. 1 39. B. " Inde veuit, wt sine Aaron et filii ejus at<jue I^vita; in tem-

chrismate et episcopi jussione, neque plo fuerunt, lioc sibi episcopi, prestiy-

presl)yter neque diaconus jus habeant teri ct diaconi vendirent in (r<-lesia."J
baptizandi."J Ejusd. ad Nepotianum de e Thus L. : '' addanms qua- Beza

vita clericonun. [t. i. p. 14. D. "Pes- vere et ingenue in hac parte scriliit."
simae consuetudinis est in quibusdain *' Ad tractationeni de Gnidibus Minis-

ecclesiis, tacere presbyteros, et pr<fsen- troruni in cap. 23. " Certe, si ab ijisis

tibus episcopis non liHjui, quasi aut apostolis esset profecUi (haec mutatio)

invideant, aut non dignentur audire."J non vererer illam, ut ca-teras a|)ostoli(-a.s

<l Hieron. ad Evagriuin. [t. ii. .^29. ordinationes, divinse in sulidum dispo-

B. " Ut sciamus traditiones apostolicas sitiuni tribuere."

310 THE PERPETUAL GOVERNMENT CHAP. XII

of this fresh discipline are fastened on him ; let us likewise
examine what he saith for either side.

There is one thing in Ambrose barely surmised, but no way
proved, and that is eagerly caught up by the disciplinarians,
and made a shipman's hose for their new devices. There are
four other points in the same places that have surer ground
and more agreement with the rest of the fathers ; and those
are positively repelled as frivolous and false by the prin-
ciples of this pretended discipline. Ambrose imagineth, (for
no proof can be made thereof, either by scripture or story,)
that -the first bishops were for a while made by order as they
sat in the church, so as the place falling void by the death or
departure of the first, the next succeeded in his room. This
course was afterward changed into elections ; but when, or by
whom, he neither doth nor can tell. From this supposal these
three conclusions are drawn, but all three far from Ambrose's
speech or meaning. First, that this priority of place went
round the presbytery ; every man taking it in order for a sea-
son, when his course came. Next, that the prior or president
for the time, which they call a bishop or supervisor for his
week, differed not in degree from the rest, but only in this
honour, to have the chief place. Thirdly, that his office was
to call the rest together, and to guide their meetings that they
should be orderly ; and to propound matters for the whole
presbytery to consult and conclude with the consent of the
greater number ; himself having but a voice as one of the rest,
neither negative nor affirmative in any thing, but as the most
part did resolve. This is the bishop which they have framed
us out of St. Ambrose's words ; and this bishop they are con-
tent shall be perpetual in the church of Christ, and an essen-
tial part of God's ordinance. This is the right description of
the mayor and aldermen of a city, or bailiff" and burgesses of
a lesser town with us in England ; but this is no description
of a bishop in the church of Christ. For how long will it be
before ye be able to prove, I say not all, but any one of these
assertions^? what scripture ever mentioned, what father ever
imagined any such bishop ^ ?

8 Added L. : " Amovete vero hwc non qiiidem."
theologorum judicia, sed langnentium '' Thus L. " Quje enim scriptiirae, vel

et fegrorum somnia, qiiae nulla nituntur, quis patium volubilem et gregariiim

non dicam veritate, sed ne probabilitate hunc episcopatum nobis describit?"

CHAP. XII. OK CHIUSt's CHUUCH. 311

The fathers, you will say, were all infected with human
inventions ; and God's institution hath ever since the apostles'"
time been neglected in all the churches, and of all the persons
in the world, till of late. I hear what you say ; and did I not
read it with mine eyes, I should think they were deeply
asleep, that dream so well of themselves; but since it is printed
I would gladly see how it can be proved.

Ambrose, you say, leadeth you so to think ; for he affirmeth,
that every presbyter was a bishop when it came to his course,
and their courses went round by order. Ambrose contradicteth
it as plainly as he can speak ; and saith, that " not every pres-
byter was a bishop," but he only was a bishop which was
" the first (or chiefest) amongst the presbyters '."

Nay, first in order ; in whose place, when he departed, the
next succeeded.] They were capable of the bishopric, as they
stood in order. Now that order must go either as they were
eldest in standing, or worthiest in gifts. Which of these two
orders did the presbyters keep, can you tell .'' [Not I ;] nor
Ambrose neither. He supposeth that to sit in the church,
and in other their assemblies, they had an order, and so no
doubt they had ; but whether they were placed by the apo-
stles according to their merits, or kept their places by seni-
ority, as they were ordained, or cast lots amongst themselves
for avoiding of ambition and contention, neither Ambrose,
neither any man living could or can tell.

But the first always was the bishop ; and consequently they
diifered not in degree, but in order.] How now, masters, will
you cross St. Paul's words so flatly, who saith, that God hath or-
dained, "first, apostles; secondly, prophets; thirdly, teachers?" i Cor. xii.
Are these divers degrees or no? [What else.] And were not
all these, when they taught in any place, of the presbytery ?
[They were.] Then did the presbyters dififcr not in order
only, but in degree also.

We speak not of apostles, evangelists and prophets, when
we say the presbyters difiered one from another only in order,
and not in degree ; but of pastors that had their charge in that

'Ainbros. in i. ad Tim. cap. iii. [t. v. presbyter episcopiis. Hiceniin episcupiis
402. " 8ed episcopiis primus est, m est, ((iii inter presbyteros primus est."]
omnis episrojius presliyter sit, iioii omnis

312

THE PERPETUAL GOVERNMENT CHAP. XII.

■5-

place where they lived.] The question is not of whom you
speak, but of whom Ambrose spake ; we examine his words,
not yours ; and he clearly accounteth them all to be presby-
ters. For example : Timothy, that you say was an evangelist,
Ambrose reckon eth him for a presbyter, and saith he was a
bishop, though he Avere a presbyter, because there was none
other before him. And had not Ambrose specially named him,
I hope you will exclude neither apostles, nor prophets, nor
evangelists from the number of presbyters ^, wheresoever they
were present. Now choose you whether you will say, all these
I Pet. V. were no presbyters, St. Peter expressly saying the contrary ;
or else admit, that in the order of presbyters there were divers
degrees of ecclesiastical functions, and so your distinction of
ordo and gradus to be nothing near St. Ambrose's meaning ;
for he by ordo understandeth the order of their desert or seni-
ority ; and either of those orders doth evidently admit many
diverse degrees of ecclesiastical callings.

If Ambrose do not affirm it, we do.] I can soon admit you
to affirm what you list ; for when you have done, except you
prove it, I will not believe it ; but I see no cause why you
should ground that distinction on Ambrose's words. In place
convenient you shall have leave to say what you can to main-
tain your distinction ; in the mean time I would have you
mark, that you take Ambrose's mere guesses, which cannot
be justified, for your greatest grounds. For, tell me, whenever
or wherever were bishops chosen by order as they were
eldest ? Again, was Timothy chosen bishop by his standing at
Ephesus ? or did Paul leave him there for the great affiance
he had in his sincere and upright dealing ? When the apostle
first wrote to Timothy how to behave himself in the house of
God, and on whom to impose hands, did Paul will him to take
them as they stood in order, or to choose men answerable to
those conditions which he prescribed I The first rules that

k Ambros. in Ep. ad Eph. cap. iv. sit episcopus."]
[ti V. 355. "Nam et Timotheum pres- Ejusdem Comment, in r Tim. iif.

byterum a se creatnm episcopum vocat, [t. v. 402. '' Denique Timotheum pres-

quia primum presbyteri episcopi appel- byterum ordinatum significat : sed quia

labantur; lit recedente uno, sequens ei ante se alterura non habebat, episcopus

succederet. Denique apud jEgyptum erat."j

presbyteri cousignant, si prssens non

CHAP. XII. OF Christ's church. 313

were given in the scriptures for the creation of bishops and
presbyters were by choice, not by order ; before those how
can Ambrose or any man else prove that bishops were or-
dained in order as they stood, without choice ? Now if you
could shew any such thing, which I am assured you cannot,
yet this change from order to choice is the manifest command-
ment of God's Spirit, witnessed by Paul both to Titus and
Timothy ; and therefore your kind of going in order to make
bishops was and is repugnant to the apostles' general and
canonical rule of choosing the fittest men to be bishops, which
ever since hath dured in the church of Christ as a special
and express part of God's ordinance confirmed by the scrip-
tures.

But do you yourselves admit this imagination of Ambrose,
which you fortify against bishops ? are not you the first men
that check your own witness, and thereby shew, that though
you allege Ambrose, you do not believe Ambrose in this very
point which you bring him for ? A great learned man of your
side saith, and in my judgment saith truly ', " The command-
ment of election, which must be kept unchanged not only in
deacons but in all sacred functions, is one thing ; the manner
of electing is another thing." Then is there a commandment,
no doubt, of Christ by his apostle, (it could not otherwise be
inviolable,) that to all sacred functions men should be taken
by election, and not by order of standing. If Ambrose spake
of the time before this commandment, when that Avas, no man
knowcth. And therefore I have reason to say, it was never
prescribed in the scriptures, nor used in any church or age
that we read, but only surmised by Ambrose, because he did
not find who where bishops in every church, before Paul
wrote to Timothy and Titus, to make choice of meet men to
be bishops and presbyters.

Lest you mislike that I say Ambrose roveth at some things
which cannot be proved, and need not be credited, tell me
yourselves what you say to these reports of Ambrose in the
same place. " At the first, all men did teach, and all men

1 Respoiisio Bezse ad tiact;»tioiieni ctiam in sacris fumtiouilius orniiilnis

de Ministronini F.vangelii Gradilms. servatuni oportet ; aliud electioiiis mo-

" Aliufi I'st electioiiis niainlHtiiiii, ijiiod diis."
iinmotiiii) lion taiitimi in diacoiiis, sed

314 THE PERPETUAL GOVERNMENT CHAP. XII.

did baptize ; at the beginning, every man was suffered to
preach, baptize, and expound the scriptures in the church:
now, neither deacons preach to the people, neither do (in-
ferior) clerks or laymen baptize f"." Believe you that all men,
or laymen did preach and baptize at the first spreading of the
gospel. I know you do not ; your positions are most direct
against it. Yet Ambrose avoucheth it ; and the proof he
bringeth for it is as slender as the report ". Because Peter
commanded Cornelius and those that were with him to be
baptized; and there came with Peter none from Joppa but
certain brethren ; he concludeth that those were laymen, be-
cause they are called brethren, and did baptize Cornelius and
the rest, Peter looking on and willing them to do it. How
weak this collection is, I doubt not but you quickly find ; and
the words which you bring are the next to these, and proceed
from the very same persuasion that this did ; which was, that
all things at the first erecting of the church were permixed
and confused, the paucity of the persons and necessity of the
times so requiring, and then it skilled not who were presby-
ters and who were bishops. Yet if you press Ambrose, I will
not reject him ; for he saith no more but that the next pres-
byter was to succeed after the place was void : but that either
they went round by course, or did govern by weeks or months,
or that a bishop should not differ from a presbyter by power
to ordain others, which are the things that you affirm to be
God's ordinance ; in any of these, if you prove that Ambrose
maketh with you, we will give you the whole.

Besides this, Ambrose hath four special points in these
very places (which you allege against bishops) so contrary to
your new discipline as high noon is to midnight ". The first is,
where he shutteth your lay presbyters out of doof s, in saying,
"A presbyter and a bishop have all one ordination, for either
is a priest P," and so neither is lay. The next, that he saith,

m Ambros. in Ep. ad Ephes. cap. iv. o Thus L., "ac tenebrse sunt luci aut

[t. V. 355. " Primum omnes docel)ant, media nox soli meridiano."

omnes baptizabant. Inter initia omnibus p Ambros. in i Tim. iii. [t. v. 402.

concessum est et evangelizare, et bapti- " Post episcopum tamen diaconi ordina-

zare, et scriptin-as in ecclesia explanare. tionem subjicit. Quare ? nisi quia epi-

Nunc neqiie diaconi jji-tedicant in populo, scopi et presbyteri una ordinatio est ?

neque clerici, vel laici baptizant."] uterque enim sacerdos est. "J

" " And the proof — report," omitted L.

CHAP. XIII.

OF oinisx's cHuucH. 316

q Paul made Timothy the evangelist both a presbyter and a
bishop, neither of which your discipline can abide, that either
evangelists should be bishops, or that Paul should at any time
consecrate bishops. The third, " It is neither right nor law-
ful," saith he, "for (a presbyter which is) an inferior to ordain
(a bishop which is) a sujierior •■ ;" and consequently your pres-
byters may not impose hands on a bishop, as Chrysostom also
telleth you. The last is, that where you say the people must
have the election of their bishop or pastor by God's law, Am-
brose saith it must be done by the judgment of many priests s,
and not by the verdict of the people or lay presbyters.

Thus see you that the ancient fathers, Jerome and Ambrose,
which are alleged so constantly not only for the lay presbyters,
but for the equality and identity of bishops and presbyters
in the apostles' time, come nothing near your new discipline.
The names were common, but their callings different ; the
1 words were not then severed as now they be ; but even then
presbyters might not impose hands to ordain ministers : that
was reserved to same special and chief men trusted with the
government of others, as well teachers as hearers, and ap-
pointed to succeed in the apostles' places, as shall appear in
the chapter next ensuing with more evidence.

CHAP. XIII.

That some chief pastors, in and ever since the apostles' times, have been
distinguished from the rest of the presbyters by the power of ordination
and right of succession, and placed in every city to preserve the external
unity and perpetuity of the church, whom the ancient fathers did, and we
after them do call by the name of Bishops.

BEFORE I demonstrate the vocation and function of
bishops to be apostolic, the ambiguity of the name of
bishop, and community of many things incident and apper-
tinent both to bishops and presbyters, urge me to lay down
and deliver certain peculiar marks and parts of the bishop's

n Amliros. in Ephes. iv. [t. v. 355. " Se<i quia coeperunt sequentes pres-

" Nam et Tiniotheiim piesbytenini a se byteri itidigni inveniri ad priinatus

creatuni episcopum vocat, quia primum teiiendos, iinmutata est ratio, prospici-

presl'Vteii episcopi appellabantur."] ente aincilio ut non ordo sed meritiim

r Idem in i Tim.iii. [t.v.402. " Ne- crearet episcop\im, multonmi sartrdo-

que enim fas erat ant liceliat, lit inferior turn judicio omstitntnm, ne indignus

ordinaret majorem."] teinere usnrparet, el esset mnltis scan-

s Idem in Ep. ad Ephes. iv. [t. v. 355. dalum."]

316 THE PERPETUAL GOVERNMENT CHAP. XIH.

power aud office, whereby they are always distinguished from
presbyters, and never confounded with them either in scrip-
tures, councils, or fathers. Prerogatives there were many
appropriate unto them by the authority of the canons and
custom of the church: as, reconciling of penitents, confirmation
of infants and others that were baptized by laying on their
hands, dedication of chru'ches, and such like ; but these
tended, as Jerome saith, " to the honour of their priesthood
rather than to the necessity of any law f." The things proper
to bishops, which might not be common to presbyters, were
singularity in succeeding and superiority in ordaining. These
two, the scriptures and fathers reserve only to bishops ; they
never communicate them unto presbyters. In every church
and city there might be many presbyters ; there could be but
one chief to govern the rest : the presbyters for need might
impose hands on penitents and infants ; but by no means
might they ordain bishops or ministers of the word and
sacraments.

Neither are these trifling differences, or devised by me.
The external unity and perpetuity of the church depend
wholly on these. As to avoid schisms bishops were first ap-
pointed ; so to maintain the churches in unity, the singularity
of one pastor over each flock is commended in the scriptures.
And as bishops preserve the unity of each church, in that
there may be but one in a place, so they continue the same
unto perennity, by ordaining such as shall both help them
living and succeed them dying.

Cyprian " hath written an whole book to prove that the
unity of each church resteth on the singularity of the pastor,
whither I remit him that is desirous to read more at large ;
as also to his first book and third epistle, intreating of the
same matter, and written to Cornelius. The effect of all is
contained in these words : " Who is so wicked and perfidious,
who so mad with the fury of discord, that believeth the unity
of God, the Lord's vesture, the church of Christ, may be torn

t Ilieroi). adversus liuciferianos Dia- u Cypriani de Unitate Ecclesiiv €a-

logus. [t. ii. 139. B. " Et multis in locis tholicai, {vulyo de SimpKcitate Prwla-

ideni factitatiim reperimus, ad honorcm toruin,) Lilier. [t. ii. tractat. 7. p. 104.

potius sacerdotii quain ad legis necessi- Oxon. 1682.]
tatein."J

CHAP. xiii. OF Christ's chukcii. 317

in pieces, or dare tear it ! Himself in his gospel warneth and
tcachcth (us), saying, ' There shall be one flock and one
shepherd.' And doth any man think there may be in one
place either many shepherds or many flocks " !"' In the fore-
said epistle, speaking of himself, not of the bishop of Rome,
as fondly and falsely the papists conceive, he saith, '•' Heresies
have sprung and schisms risen from none other fountain than
this, that God's priest is not obeyed, nor o)ie priest in the
church acknowledged for the time to be judge in Christ's
stead ; to whom, if all the brethren would be subject accord-
ing to the divine directions, no man would after the divine
judgments, after the suffrages of the people, after the consent
of other bishops, make himself judge now, not of the bishop,
but of God J'."" Jerome saith as much: " The dumb beasts and
wild herds do follow their leaders ; the bees have their kings ;
the cranes fly after one like an alphabet of letters. One em-
peror ; one judge of each province. Rome, as soon as it was
built, could not have two brethren to be kings. Jacob and
Esau fought in one womb. Every church hath but one bishop,
one chief presbyter, one chief deacon, and each ecclesiastical
order resteth on their rulers. In a ship is but one that directeth
the helve ; in an house but one master ; in an army never so
great, the sign of one general is expected 2.'' " Yea, the very
safety of the church dependeth on the dignity of the chief
priest," (or bishop ;) " to whom, if there be not given a peer-

^ Ibid. [p. no. " Qiiis ergo est sic ret: nemo post divinum judicium, post

sceleratus et perfidus, quis sic discordiw populi siiffragium, post coepiscoponun

furore vesanus, ut aut credat sciiidi conseiisiiiii, judicem se non jaui lum

posse, aut audeat sciiidere unitatein episcopi, sed Dei faceret."]

Dei ? vestem Domini ? ecclesiam z Hieron. ad Rusticum monachum,

C^hristi ? IMouet ipse in evangelio suo, de vivendi fomia. [t. i. 46. D. " Etiam

et docet, dicens ; ' Et erit unus grex, I't muta animalia et ferarum greges, duc-

unus pastor.' Et esse posse uno in loco tores sequuntur suos. In apilins prin-

alitjuis existimat aut multos pastures, cipes sunt. Giiies unam sequunt' r or-

aut plures greges ?"] dine literato. Imperator unus. Jude.x

y Cyprian, ad Corneliiun Papam de unus provincial. Uonia ut condita est,

pace lapsoruni. [epist. lib. i. 59. p. 129. duos fratres simul haliei'e reges non

ed. Oxon. (ep. iii. vet.ed.) "Neque enim potuit, et parricidio detlicatur. In Ke-

aliunde ha-reses obortw sunt, aut nata becia; utero, Esau et Jacob bella ge.sse-

suht schismata, quam inde quod surer- runt. Singuli ecclesianim episcopi, sin-

doti Dei non obtemperatur, nee unus in guli archipresbyteri,singnliarchidiaconi,

ecclesia ad tenipus sacerdos, et ad teni- ct oniin's oriio ecclesiasticus suis rcctori-

pus judex vice Christi cogitatur. Cui si bus nititur. In luivi unus gubcrnator :

secundum niagisteria divina obterupera- in domo unus doiniuus: in quamvis

ret fraternitas universa, nemo adversum grandi exercitu, unius signum expec-

sacerdotimi collegium quidquani move- tatur."J

318 THE PERPETUAT, GOVKKNMENT CHAP. XIII.

less power and eminent above all others, there will be as
many schisms in the church as there be priests. Thence is it,
that except the bishop give leave, neither presbyter nor dea-
con have right to baptize ^.''

The singularity of one pastor in every place preserveth the
peace and unity of the churches, and stoppeth schisms and
dissensions, for which cause they were first ordained by the
\ apostles. And therefore is the conclusion general, both with
councils and fathers, that there could be but one bishop in one
city, where the presbyters were many.

Cornelius, bishop and martyr, long before the council of
Nice, reporting to Fabius, bishop of Antioch, the original of
Novatus' schism, saith: "This jolly inquisitor of the gospel
understandeth not that there ought to be but one bishop in
(that) catholic church in which he knoweth there are forty-six
presbyters''." The great Nicene council took special care,
" that there should not be two bishops in one city *=." Chry-
sostom, when Paul writeth to the bishops and deacons of
Philippi, asketh this question : " What meaneth this ? were
there many bishops of one city *' ?" and answereth, " By no
means ; but by this title he designeth the presbyters. For
then the name was common, insomuch that a bishop was
called a deacon or minister. Afterward, each had his proper
name, and one was called a presbyter the other a bishop."
Theodoret : " In no case many bishops could be pastors of one
city. Wherefore they were presbyters, whom he called by
the name of bishops*^." CEcumenius: Bishops St. Paul nanieth,

a Hieron. adversiis Luciferianos Dia- ceenae. " Et ne in una civitate duo sint

logus. [t. ii. 139. B. " Ecclesiw salus iu episcopi."]

summi sacerdotis dignitate pendet : cui '' Chrysost. in Epist. ad Philipp. Horn,

si non exsors quiedam et ab omnibus i- [t. xii. p. 7. T^ rovro ; fiias ■w6\€ws

eminens detur potestas, tot in ecdesiis iroWol iiricrKoiroi iiaav ; oviafxws' aKKa

efficieutur schismata, quot sacerdotes. rovs irp€iT^vTepovs ovtws (KaKecre. t<^t€

I nde venit, ut sine chrismate et episcopi yap reccs fKoivoifovv rois ovSfiaai, koI

jussione, neque presbyter neqiie episco- SiaKovos 6 iiriaKoiros iKeyero

pus jus habeant iiaptizandi."] Koiirhv Se rh l^id^ov fKacrrtji airovfuinrj-

h Eusebii Eccl. Hist. lib. vi. cap. 45. toi 6vofj.a, 6 iirlcTKOiros, Koi 6 Trpf<r0v-

[p. 198. D. Par. 1678. 'O etcdiKYjTijs Tepos.^

ovv rov eiiayyeXiov, ovk Ttma-raTo 'iva e Theodoreti in Epist ad Philipp.

e-n-lffKoirov Se7v dvai iv Kado\iK^ e/c/cXTj- cap. i. [Halse 1771. t. iii. p. 445. "A\-

cria. ; er 7j ovk r)yv6ef ttSis yap ; Trpetr- Atos re oii5e 6l6v re ^v ttoWovs 4iti-

PvTfpovs (Tuai Tea-aapaKOVTa e|.] tr/cdTrous /xiav -rroKiv iroi.fJ.aiveiv. us ilvai

c Hist. Eccles. Ruffini [Basil. 1535. SfiAov on rovs fifv Trpea-fivrepovs iiria-KS-

p. 222. Statu turn X. Exenipl. Fidei Ni- ttovs aiv6fia(re.\

CHAP. XIII. OF Christ's church. 319

" not that there wei'e many bishops in one city, but the pres-
byters he calleth bishops ; for as yet the words were common
to both f." The Latin fathers give the like testimony. Opta-
tus : " He is a schismatic and a sinner, that against one (epi-
scopal) chair erecteth another s." Hicrom : " Bishops here
we understand to be presbyters ; for in one city there could
not be many bishops ^i." Ambrose referreth those words of
St. Paul to the bishops that were with him and Timothy, and
not at Philippi : " With the bishops which were," saith he,
" with Paul and Timothy, who themselves were bishops : for
had he written to bishops, he would have named them ; and
he must have written to the bishop of the place, as he did to
Titus and Timothy, and not to two or three >." For as he saith
elsewhere : " The presbyters must be some in number, that
there may be two in each church, and but one bishop in a
city k."

This is a certain rule to distinguish bishops from presbyters;
the presbyters were many in every church, of whom the pres-
bytery consisted. Bishops were always singular ; that is, one
in a city and no more, except another intruded, (which the
church of Christ counted a schism, and would never commu-
nicate with any such ;) or else an helper were given in respect
of extreme and feeble age ; in which case, the power of the
latter ceased in the presence of the former. And this sin-
i gularity of one pastor in each place descended from the apo-

t CEcumenius in Epist. ad Philipj). h liieron. in Epist. ad Pliilipp. cap.

Comment, cap. i. [t. ii. 6-,. Ovk iweiS^ i. [t. ix. 362. " Hie episcopos pre.sby-

4v fxia irSKei iroWol ■^crcu' iiritTKonot, teros intellifj^imus : non eniin in una

a\K' 4iricTK6irovs tovs irptcr^vripovs Ka\(t. iirbe pluies episcopi esse potnissent."]
Tore yap tri iKoivwvouv tois 6v6ixa(Ti, i Ambros. in Ep. ad Fhilipp. cap. i.

Koi oi iirlffKOirot, Siolkovoi, Kal npfo-^vrf- ft. v. 364. " Hoc est cum Paulo et

poi fKaXovi/To, Koi tJ> f/xiraXtv, ol irpta- Timotlieo, qui utiqiie episc(»]>i erant,

PvTfpoi iniffKOTTOi.] simul et signiticavit et diaconos qui mi-

g Optati de Scliismate Donatist. ad- nistrabant ei. Ad plel)ein enini scribit.

vers. Parnienian. lil». ii. [p. 35. Paris. Nam si ejiiscopis scril)eret et diaconibus,

1679. " I^tur negai-e non potes, scire ad persoiias eorum scriberet, et loci ip-

tein urbe Koma Petro primo cathedram sins episcopo scribendum erat, non duo-

episcopalcm esse collatam : in qua sede- bus vel tribus, sicut et ad Titum et

rit omnium apostolorum caput Petnis : Timotheum."]

unde et Cephas appeiiat\is est; in qua k Anil)ros. in i Tim. iii. [t. v. 403.

ima cathedra unitas ab iiiniiibus serva- " Nunc autem septem diaconos esse

retur, ne c*teri ajjostoli singulas sibi oportet, et aliquantos prcsbyteros, ut

q\iisqne defenderent ; ut jam schismati- l)ini sint per ecclesias, et unus in civi-

cus et peccator esset, qui contra singu- tate episcopus."]
larem cathedram, alteram collocaret."J .

320

THE PERPETUAL GOVERNMENT

CHAP. xiir.

Acts viii.

12.

Acts XIV.

23-
Titus i. 5

I Tim. V.

22.

I sties and their scholars in all the famous churches of the world
by a perpetual chair of succession, and doth to this day con-
tinue, but where abomination or desolation, I mean heresy or
violence, interrupt it. Of this there is so perfect record in all
the stories and fathers of the chvirch, that I much muse with
what face men that have any taste of learning can deny the
vocation of bishops came from the apostles. For if their suc-
cession be apostolic, their function cannot choose but be like-
wise apostolic ; and that they succeeded the apostles and evan-
gelists in their churches and chairs, may inevitably be proved,
if any Christian persons or churches deserve to be credited.

The second assured sign of episcopal power, is imposition
of hands to ordain presbyters and bishops ; for as pastors were
to have some to assist them in their charge, which were pres-
byters, so were they to have others to succeed them in their
places which were bishops. And this right by imposing hands
to ordain presbyters and bishops in the church of Christ,
was at first derived from the apostles unto bishops, and not
unto presbyters ; and hath for these fifteen hundred years
without example or instance to the contrary, till this our age,
remained in bishops and not in presbyters. Philip " preached
and baptized" at Samaria ; but he could not give the graces
of the Holy Ghost by imposition of hands to make fit pastors
and teachers for the work of the ministry ; the apostles were
forced to come from Jerusalem to furnish the church of Sa-
maria with meet men to labour in the word and doctrine.
The like we find by Paul and Barnabas in the Acts ; who
visited the churches where they had preached, and supplied
them " with presbyters" in every place that wanted. Paul
left Titus to do the like in Crete ; and Timothy was sent to
Ephesus to impose hands, notwithstanding the church there
had presbyters long before. Jerome, where he retcheth the
presbyter's office to the uttermost, of purpose to sheAV that he
may do by the word of God as much as the bishop, he ex-
cepteth this one point as unlawful for presbyters by the scrip-
tures : " What doth a bishop save ordination, which a pres-
byter may not do ' ?" He saith not. What doth a bishop,

1 Hierori. ad Evagrium. [t. ii. 329.
quod presbyter non facial ?"]

'•' Quid facit excepta ordinatione episcopus,

CHAP. XIII. OF Christ's ciiuncii. 321

which a presbyter doth not ? for by the custom and canons of
the church, very many things were forbidden presbyters,
which by God's word they might do ; but he appcaleth to
God's ordinance, which in his commentaries upon Titus he
calleth the ' divine institution ;' and by that he confesseth it
was not laAv^ul for presbyters to ordain any. And why ? That
power was reserved to the apostles, and such as succeeded
them, not generally in the church, but specially in the chair.
Thence doth Chrysostom infer very precisely against your
new discipline, that in Paul's words to Timothy, " Neglect i Tim. iv.
not the gift that was given thee, with imposition of hands of
the presbytery," by the word preshxjtery in that place of
scripture must be understood bishops, not presbyters, and
giveth this reason : " For presbyters (in the apostles' time) did
not impose hands on a bishop f"." Yea, saitli he, " Presby-
ters (then) could not impose hands on a bishop "." Chryso-
stom doth not reason from his own age unto the apostles, and
conclude, because they might not do it in that world wherein
he lived by a custom of the church, ergo, they could not do
it in Paul's time ; that were a very senseless and unsavoury
collection ; but he urgeth that in Paul's time presbyters might
not ordain a bishop ; and therefore those words must be un-
derstood of bishops, which by the apostolic rules might impose
hands, whereas presbyters might not. The very same point
he repeateth and presscth when he giveth a reason why Paul
in his epistle to Timothy went from describing bishops
straight to deacons, omitting clean the order of presbyters:
*' The difference betwixt (bishops and presbyters) is not great,
for they also were admitted to teach and rule the church;
and what Paul said of bishops, that agreeth unto presbyters.
(Only) in laying on of hands (bishops) go beyond them, and
have that (only) thing more than presbyters °." Theodoret :
^'The presbytery (Paul) calleth here such as had received

ni Chrysost. in i Tim. iv. Homil. xiii. koL tuv eiriaKAirwv. Koi yap Kal aurol Si-
ft, xn. 486. Oil yap 5t) irpecr^vrepot rhv SacTKaXiaf dcrlf avaSfSeyfifyoi, Kal irpo-
iiriffKOTTOv ^x^'PO'^'^"*""'-] (TTaffiau Tr\s tKKKrtffias- Ka\ a irtpl 4-KtaK6-

n Chrysost. in Ep. ad Philipp. Homil. iruv flire, ravra Kal irpftr^vrfpois ap^ir-

1. [t. xii. 7. OvK hi> Se npeo'^vTepoi iiri- rei. rfj yap x^'f"''''*"''? fJ-Sft] vTrfp^efirj-

CKoirov ix^^poTivrjcrai'.] Kaffi, Kal Toirry /LLdvov SoKovai irKtovf-

o Chrysost. in i Tim. iii. Homil. xi. kt€7v tovs Trpecr/Surepous.]
[t. xii. 470. "Ot( oil iroAii tJ) fifffov avruiv

BILSON. Y

,'322 THE PERPETUAL GOVERNMENT CHAP. XIII.

apostolical (or episcopal) grace P :" for by Theodoret's opinion
bishops were then called " apostles,"" and presbyters called
by the name of bishops q. CEcumenius : "Lay hands hastily
on no man. Paul treateth of imposing hands, for he wrote to
a bishop ''."

Ambrose rendereth the same reason why Paul, mentioning
bishops and deacons, did clean overskip presbyters ; and
noteth the same difference betwixt presbyters and bishops
that Chrysostom doth : " Timothy, because he had none other
before him, was a bishop. Wherefore Paul sheweth him how
he shall ordain a bishop. For it was neither lawful nor per-
mitted that the inferior should ordain the greater. No man
giveth that which he hath not received ^" That Timothy was
a bishop, is confessed by the rest of the fathers, I alleged
■Rom. xvi. them before * ; Paul calleth him avvepyov, his '^ copartner in
I Thess ^^ gospel," and joineth Timothy with himself in writing to
iii. 2. the Corinthians, Philippians, Colossians, and Thessalonians ;

Philip, i. I ; thereby to shew that he had received Timothy, not only into
C^"**- '-.''the fellowship of his ministry, but given him part of his
1 ; 2 Thess. authority, and made choice of him to abide at Ephesus to
^' '' establish and confirm the church when he thus wrote unto

him. Wherefore Timothy had not this prerogative by order
or seniority; he was no presbyter of Ephesus, but there left
with episcopal authority, which he had by the laying on of
Paul's hands before he stayed at Ephesus. But howsoever
he came by it, by Paul's choice or otherwise, Ambrose ac-
knowledgeth he was a bishop, and therefore superior to pres-
byters ; because he was invested with power to ordain bishops,
which presbyters had not. His words be full : " It was nei-
ther lawful," nor agreeable to religion, (iox fas is that which is
consonant to the service of God, as jus expresseth that which
is right amongst men,) " for the inferior to ordain the supe-
rior " ;" to wit, that a presbyter should ordain a bishop.

p Theodoreti in Epist. i. ad Tim. yap eypacpe.']

cap. 5. [Halaj, 1771. t. iii. p. 662. s Ambros. in 1 Tim. iii. [t. v. 402.

npea-pvTfpiov 5e ivravOa, robs rris atro- " Neque enim fas erat aut licebat, lit

aToKiKrjs x^-pf^os 7}^iaijj.4yovs.] inferior ordinaret majorem. Nemo enim

q Idem in i cap. ad Philippenses. trihuit quod non accepit."]

[Vide p. .^18. not. «.] t Page 302.

r CEcumenins in 1 Tim. v. [Lutet. u Ambros. in i Tim. iii. [t. v. 402.

Par. 1631. t. ii. cap. xiii. p. 242. Kal " Neqne fas erat, neqne licebat, ut in-

■Kfpl xf'poToj'i&Ji' 5ia\aij.^duer fTn<TK6iT(f ferior ordinaret majorem."]

CHAP. xiii. OF Christ's chubch. 323

We greatly care not who should ordain bishops ; for, as we
think, there need none in the church of Christ : but touching
presbyters, that is, ministers of the word and sacraments, the
fourth council of Carthage is very clear, they may be ordained
by presbyters. Their words are these'': " When a presbyter
is ordained, the bishop blessing him, and holding his hand
on the party's head, let all the presbyters that are present
hold their hands near the bishop's hand on his head (that is
ordered)." Presbyters are sufficient to create presbyters, and
they may discharge all ecclesiastical duties in the church.
For bishops, let them care that like them.] The council of
Carthage doth not tell you, that presbyters might ordain pres-
byters without a bishop ; look better to the words : such pres-
byters as were present must hold their hands on the party's
head, near the bishop's hand ; but without the bishop they
had no power of themselves to impose hands. Now to what
end they imposed hands ; whether to ordain and consecrate
as well as the bishop ; or because the action was sacred and
public, to consent and bless together, with the bishop, this is
all the doubt. If they had power to ordain as w^ell as the
bishop, and without the bishop, all the fathers which I before
cited, were utterly deceived. For they say no. Yea, Jerome,
that neither could forget nor would suppress (being one him-
self) any part of their power, knew not so much. For he
confesseth that bishops might ordain by imposing hands, pres-
byters might not. And therefore though they held their
hands near the bishop's hand, yet did they not ordain, as the
bishop did.

How know you to what end they joined with the bishop in
imposing hands ? the action was common to both, and no dif-
ference is expressed in that council between their intents.]
Unless you be disposed to set councils and fathers together
by the ears, you must make their imposition of hands to be a
consent, rather than a consecration ; and so may the author-
ities of all sides stand upright ; otherwise, by an action that
admitteth divers ends and purposes, you overthrow tlie main

» Concil. Carthag. iv. can. 3. [t. ii. preshyteri qui pr»seiites sunt, nianus

col. I [99. " Presbyter cum ordinatur, suas juxta nianum episcopi super caput

episcopo eum benedicente, et nianum illius teneant."J
super caput ejus teuente, etiam omnes

Y 2

324 THE PERPETUAL GOVERNMENT CHAP. XIII.

resolution, not only of other councils and fathers, but of the
same synod which you allege : for that giveth presbyters no
power to ordain without the bishop, but to conjoin their hands
with his.

Many things were interdicted presbyters by the canons,
Avhich were not by the scriptures ; but you must shew us
that presbyters and bishops differ by the word of God, afore
we can yield them to be diverse degrees.] If presbyters by the
word of God may ordain with imposing hands as well as
bishops, howsoever by the custom of the church they be re-
strained or subjected under bishops, they be all one in degree
with bishops, though not in dignity ; for all other things, as
Jerome avoucheth, are common unto themy : but if that power
be granted by God's law to bishops, and denied to presbyters,
then struggle whiles you will, you shall find them in the end
to be distinct and diverse degrees. That bishops may ordain,
I Tim. V. the apostle's words to Timothy and Titus exactly prove. " Lay
^.' . hands hastily on no man" — " For this cause I left thee in Crete,
that thou shouldest ordain presbyters in every city." You
must now prove by the sacred scriptures that presbyters may
ordain as well as bishops : if not, they be distinct degrees,
that have by God's law distinct powers and actions.
I Tim. iv. Our proofs are clear, " Neglect not the gift, which was
^'^' given thee with imposition of hands of the presbytery;" and

this right for presbyters to impose hands jointly with the
bishop, dured a long time in the church, as we shew by the
fourth council of Carthage.] I have often told you that place
of St. Paul conckideth nothing for you, it hath so many an-
swers. Jerome giveth you one, Chrysostom another, and
St. Paul himself a third. If you like not with Jerome, Am-
brose and Primasius, to take the presbytery for the function
which Timothy received, which Calvin well alloweth; nor
with Chrysostom, Theodoret, and the rest of the Grecians,
to apply it to bishops, forsomuch as presbyters by their
judgments could not impose hands on a bishop ; yet remem-
ber St. Paul was present and did the deed ; and therefore
without some succeeding and supplying the apostle's room,

y " for all other things — common unto them," omitted L.

CHAP. XIII. OF Christ's church. 325

as Timothy and Titus did, your presbyteries have no warrant
to impose hands. And so much is evident by that very coun-
cil which you bring ; for the bishop must first bless the party
and impose hands on him ; and then the presbyters there pre-
sent must lay their hands near the bishop's in sign of consent.
But without the bishop no presbyters did bless or impose
hands to ordain any that ever we read either in scriptures or
stories. And because you shall not say, I speak without book,
as I see many do in our days, mark well these examples, and
tell me Avhat you think of them.

The council of Hispalis, understanding that a bishop in
ordaining presbyters and deacons, because he was pained with
sore eyes, only laid his hands on them, and suffered a pres-
byter standing by to read the words of their consecration, and
to bless them, rejected the Avhole action as unlawful, -with
these words : " The presbyter that did it, if he were living,
might for so bold a presumption have been condemned in this
present judgment ; but because he is prevented with death, lest
the same usurpation should enterprise to do the like, we de-
cree that they which received of him no title of consecration,
but a monument of reproach, sliall be removed and abjected
by a righteous judgment from the degree of sacerdotal and
Levitical order, which they have perversely gotten ; for such
are worthily adjudged to be cast off, because they are found
to be wrongfully made 2." The bishop being present and im-
posing hands, and not able to read for the impediment of his
sore eyes, a presbyter blessed them, that is, pronounced the
words of their consecration: this the council calleth hold pre-
sumption, and usurpation against the ecclesiastical rule ; and
removed the men as perversely and unlawfully made, AVhat
think you would they have said, if they heard of presbyters
that had taken upon them, as men do in our days, to impose

z Coucil. Hispalens. ii. can. v. [t. v. I sed ignominia; potiiis eulof^iiiin percejie-

col. 1661;. " Qui licet, propter tantiiin nint; iie sibi liceiitiam talis ultra iisur-

praesumptiouis audaciani, poterat accu- patio faciat, decrcvinius iit a gradii sa-

satus jiidicio prajseiiti danmari, si ad- 1 cerdotalis, vol Levitici ordinis, qiiein

hue in rorpore positus, non fnisset nior- 1 perverse adepti sunt, deposit!, aeqno

lis vocatioiie prieventus ; sed cuiia jam judirio abutantur. Tales enini merito

ille examini divino relictus, luimano jii- judirati sunt reniovendi quia j)ra\'e

dicio accusari non potest, hi qui sujier- invent! sunt constituti."J
sunt, et ab eo non consecrationis titulum

S^6 THE PERPETUAL GOVERNMENT CHA.P. XIII.

hands, and bless, and give sacred orders, not only in the ab-
sence, but in defiance of all bishops'^?

CoUuthus was a presbyter ^ in one of the churches of Alex-
andria, and falling away from the bishop there for some mis-
likes, ordained certain presbyters, himself being but a pres-
byter. For this Colluthus was convented " in the general
council before Hosius and the rest of the bishops," and "com-
manded to carry himself for a presbyter as he was before ;
and all those that were ordained by him to return to their
former state *=." It after fell out that one Ischyras pretending
himself to be a presbyter of Colluthus' making, accused Ma-
carius of sacrilegious violence offered unto him, then minis-
tering at the Lord's table, as he said, and having the mystical
cup in his hand : an hundred bishops assembled at a council
in Egypt, or near that number, to convince IschjTas of a lie,
prove that Ischyras was no presbyter, and so could not be
assaulted whiles he was handling the divine mysteries. Their
words be these : " How then is Ischyras a presbyter ? or by
whom was he made ? What, by Colluthus ? that is all which
can be said. But Colluthus himself died in the degree of a
presbyter, and all his imposition of hands was reversed, and
such as were made by him were cast back into the order of
laymen, and admitted to the communion as laymen, which is
so clear that no man ever doubted of if^." They conclude that
Ischyras, if he were made by Colluthus, could be no presby-
ter, forsomuch as Colluthus was a presbyter and no bishop ;
and all his imposition of hands frustrated, and all the persons
ordained by him, neither accounted nor admitted into the

a Thus L. : " Impia temeritate sibi ttjs'2vv65ovttjs (Tvyi{por7]0ei(rris ev'A\e^-

vendicaiites audissent et vidissent." avSpeia, eirl rfj Trapovaiarov Tlarphs ri/xiiy

^ Epiphan. advers. Haeres. lib. ii. 'Ocriov, KaO-qpiQt) , koX KaiKhs (TvfyjxdVt

Haeres. Ixix. [Par. 1622. t. i. p. 7^8- '^'^^ ovtus e/.i€ivi rhv iifis xp^^^v. iKire-

Eici ro'ivvv TrKelovs rbv apidfibv iv r^ aicv Koi rrjs i//*v5o{/s inrouoias rod Trpecr-

' A\€^au5peia, (sc. eKK\rjaiaf) avv rvi ^ fivrep{ov.]
vvv KTtffdeicTT) rfj Kataapela KaXov-

ix€vr} 'Ec /uia 5e Tovrtav 'K.SX-

\ovd6s Tis vTrripx^v Kcii yap

6 K6K\ovQ6s rti/a TraparirpaiJ.iJ.4va eSiBa- KaTacrr-r](ravTos; apaKoKovdov ; rovro yap

^ev.] \unr6v. dAA' '6ti K6Aovdos npea^vTepos

\i c Athanas. ad Imperat. Constant. &iu ireAevrrjaf, Kal iracra ^f'P aiirov ye-

I lApolog. [t. i. p. 792. in literis INIa- yovev &Kvpos, Ka\ trdi/res 01 trap' avrov

\ Ireoticorum Presbyter, ad Ciiriosuni et Karaa-raOfvres ev rcS o'x'to'fJ.o.ri, Ka'iKol

Philagriiim. 'AAAct Kal '6fj.ccs roiav- yeySuaffi, Ka\ oiircos crvvayovrai StjAov,

rrjv eavr^ ■i:poa7)yoplav eTTKpTjfxScras, eTrt ical ovSevl KadiffrrjKev a(ii.(piPo\ov..}

d Athanas. ad Imperat. Constant.
Apolog. ii. [t. i. p. 7.12. Par. 1627.
Tl66ev ovf TTpecr^vrepos ''lax^pas ; rlvos

CHAP. xiir. OF Christ's church, 327

church but under the name of h\ymen. And this reversing
of Colluthus' orders, and agnising none that he ordained but
for laymen, was so clear a case, and uncontrolled with all
I men, that no man ever made any scruple of it. You shall do
( well considerately to read the place ; it importeth the univer-
sal consent of the primitive church to have been this, that no
presbyter could ordain a presbyter ; but those that received
imposition of hands from any such, were throughout the
church of Christ esteemed and reputed mere laymen, and not
otherwise accepted to the Lord's table.

Maximus that was very fi\miliar and inward with Gregory
Nazianzen, whiles he lived at Constantinople, and obtained at
his hands to be taken into the clergy*^, and placed with the
presbyters of that city, finding that jSIiletius bishop of An-
tioch and others had translated Gregory from Nazianzum to
Constantinople without a full synod, somewhat contrary to
the canons, procured Peter bishop of Alexandria to send
some bishops of Egypt that did consecrate him bishop of
Constantinople. When this came to be debated in the second
general council, the whole synod not only rejected Maximus
as no bishop, but all that took any imposition of hands from
him in what degree of the clergy soever they were ; by reason
they found him a presbyter and no bishop ; and so without
all power to impose hands. " Concerning Maximus and his
disorder at Constantinople (we resolve) that Maximus neither
presently is, nor hereafter shall be made a bishop; neither
any that received imposition of hands from him, shall remain
in any degree of the clergy, all that was done either to him,
or by him, being wholly frustrate ^ (or disallowed)." If pres-
byters might impose hands, Maximus was lawfully called to
that degree by Gregory Nazianzen, and then had the council
no cause to mislike such as were ordained by him : but they

e Gregor. Nazianz. Vita a Gre^or. tionis ejus doc-trinam quae ("onstanti-

Presbyt. coiist-ripta. [Op. Lut. Par. iioix)li orta est, statutura est, iit iieqiio

1609. p. 20. D. 'ns 5e TTflpav Ttji xp'^'^V ^'Maximus fuisse aiit esse etiaiii j)Utetur

SiSoiis, &^ios (vofxiaGri Tov ffri/xaTos, Tr)vi- ei)isr(>jnis, iiecpie hi (|ui al) eo sunt ordi-

Kavra t<2 K\r)p(f) iyKaraXfyfrai.] nati, (pialeincunupie gradimi dericatus

f Concil. Constantin. i. can. vi. [t. ii. obtineant, omnibus scilicet ((Uie circa

eol. 959. " De Maximo Cynico phi- eum vel ab ea gesta sunt, in irritum re-

losopho, et propter totius indiscipliria- vocatis."]

328 THE PERPETUAL GOVERNMENT CHAP. XIII.

lay this for their ground, that he was never a lawful bishop ;
and therefore all that he did in imposing hands, was utterly
void. By this I trust you see it pertained only to bishops to
ordain by imposition of hands, and not to presbyters ; you
have the clear decision of the primitive church, that presby-
ters might not ordain presbyters, much less might they lay
hands on bishops.

Their meaning is, that presbyters without a bishop could
not impose hands; but with the bishop they might, and did,
as the council of Carthage which we brought you confirmeth.
And as they might not do it without a bishop, so the bishop
might not do it without them.] It is well yet we have obtained
thus much, that without a bishop there can be no imposition
of hands to make presbyters ; how think you then ? must
there be bishops in the church of Christ or no ? and are they
all one with presbyters, or a several degree from them ?

They both concur in ordaining ; and neither may impose
hands without the other.] You must forsake this fort, as well
as you did the former : for in that council of Carthage, which
you cite, neither is there any number of presbyters prefixed,
nor their presence required ; only this is prescribed, if any be
present, they shall approve the bishop's doings with laying
their hands next his. The bishop imposeth not hands, either
in their names, or at their perils, if any thing be done against
the canons ; but as he alone blesseth and consecrateth the
person that is ordered to the service of God, so if aught be
otherwise than well, he alone is in danger for it. The coun-
cil of Hispalis saith; " The bishop alone may give priests and
deacons their honour, but he cannot alone take it from them"."
Neither had bishojDS always such store 'of presbyters either
present or pertaining to them as you imagine. In greater
churches they had greater numbers ; in smaller they had
often two, somewhere one, and sometimes none ; and yet for
all this defect of presbyters, the bishops there did not refrain
to impose hands without them.

The number of presbyters in many places were two in a

S Concil. Hispalens. ii. can. vi. [t. v. bus ac ministris solus honorem dare
col. 1665. " Episcopus enim sacerdoti- potest, aut'erre solus non potest."]

CHAP. XIII. OF Christ's church. 329

church, as Ambrose writeth'*, sometimes but one. In the third
council of Carthage, when it was agreed that the primate of
that city might take the presbyters of every diocese, and or-
dain them bishops for such pUices as desired them, though the
bishop, under whom the presbyter before lived, were unwil-
ling to spare him ; Posthumianus a bishop demanded: " What
if a bishop have but one only presbyter, must that one be
taken from him i Aurelius (the bishop of Carthage) answered :
One bishop may ordain many presbyters, but a presbyter fit
for a bishopric is hardly found. Wherefore if a man have
but one only presbyter, and fit for the room of a bishop, he
ought to yield that one to be ordained. Posthumianus replied:
Then if another bishop have a number of clerks, another's
store should relieve me. Aurelius concluded : Surely as
you helped another church, so he that hath many clerks shall
be driven to spare you one of them to be ordained by you'."
Three things are evident by the purport of this speech : first,
that some bishops had oftentimes but one presbyter ; and he
might be taken from them. Next, that a bishop having no
presbyter left, might make many when he Avould, if he had fit
men of his own for the place. Thirdly, that if he wanted
meet men, another church should allow him, according to his
loss, some to be ordained by him. A bishop then having no
presbyter left to join with him, might alone ordain both such
of his own church as were meet, and such as were sent him
from other places.

Again, when any thing was done in ordering of ministers
against the laws or canons, not the presbyters, but only the
bishop was punished for imposing his hands, and transgressing
the discipline of the church. Now had the presbyters been

h In I Tim. iii. [t. v. 403. " Nunc difficile invenitur constitiiendus. Qiia-

autem septcm diaconos esse opnrtet, et propter si necessarium episcopatui quis

ali()iiant()s presliyteros, ut bini sint per liahet j)resl)ytenim, et unnni (ut dixisti

ecclesias."] frater) liahiierit, etiain i])siiin ad i)ri)nio-

i Concil. Cartliagin. iii. can. xlv. tioneni dare debebit. I'ostnmiainis epi-

[t. ii. col. I 176. " I'ostumiaiius ejiisco- sajjms dixit: Ergo si lialiet alius abiin-

pus dixit : Deinde, qui unum habuerit, dantes clericos, deltet mihi alia plcbs

numquid debet illi ipse unus presltyter subvenire. Aurelius ej)iscopus dixit :

auferri ? Aurelius episcopus dixit : Sed Sane, quomo<lo ecclesiae alterius tu sub-

opiscoptis unus esse potest, ])er ipiem, veneris, persuadebitur illi qui ])lure9

dignatione diviua, presbyteri niulti cou- liabet clericos, ut unum tibi ordinaiiduni

stitui possunt : unus autem episcopus larg^atiir."]

330 THE PEttPETUAL GOVERNMENT CHAP. XIII.

agents in ordaining, as well as the bishop, no reason to let
them go free that were parties to the contempt as well as the
bishop : but for that his hands did ordain and authorize,
theirs did nothing but allow his fact, which by dissenting they
could not hinder ; therefore the laws and canons, as thev did
charge the bishop and not the presbyters to see those rules
observed, that were required for the making of ministers ; so
they did challenge the bishop and no man else for violating
the same with imposition of his hands, if aught were other-
wise than well. And for that cause both laws and canons
speak singularly to one, not plurally to many, when they re-
press disorders in creating presbyters and deacons ; to shew
there was one chief and principal actor amongst them in those
cases, whose fact it was ; the rest only following and witness-
ing his doings.

For the clergy of the Paulianists, when they returned to
the church, if they were without fault, and blameless, the
council of Nice thus decreed : " Let them receive imposition
of hands from the bishop of the catholic church''." The
council of Antioch : " Every bishop shall have power in his
diocese to ordain presbyters and deacons 1." " If any bishop,"
saith the council of Chalcedon, " shall for money ordain,
either bishop, presbyter, or deacon, or any other reckoned
amongst the clergy, he shall, being convicted thereof, endan-
ger his own degree'"." And again: "None, neither pres-
byter, nor deacon, nor generally any within the ecclesiastical
order, must be ordained airoXeXvixevcos," that is, " affixed to no
certain place. If any be so made, the sacred council hath
decreed their ordination shall be void ; but it shall not return

k Concil. Nicaeni can. xix. [t. ii. 37. x^'-poTovdv irpeafivTepovs /cot SiaK6i'ovs,

Xlepl tSiv TlavMaviadvTcov , eTra ■7rpo<T<pv- koI /x^to, Kpiaeais e/cao-ra 5iaAa^)3av€ij'.]
yivTUiv rfj KaOoAiKi] iKKKt]cr'ia, Spos ere- "• Concil. Chalcedoneiis. can. ii. [t. iv.

red^iTai aua^a-KTi^icrQai aurovs i^dirav- col. 755. Ef ns iiriffKOTTos iin xpVfJ-nct

Tos. El 5e nves eV roi ■KapeXriKv06TL x^'P"''"''^'''"' -jroiricraiTO, Kol fls npacni'

XP^ff eV T(S KAripcf) i^riTciffdriaav, el/j.iv Karaydyr] ti]v a-rrparov x^P'"' "^"^ X^^po-

&fj.€/j.-n-T0i Kal aveiriArjirToi cpaveUy, ava- rovriari inl xp^l/J-c^ariv ivia-Koirov, ^ X^P^-

pa-KTiffdei/res xf'po''''"'f'C^'^o'«'' ^""b rov TriaKOKoy, ^ Trpfcr^vTepoy, ^ StdKOVoi', fj

rrjs Kado\LKrjs iKKATjcrias firicrKdirov.] irepdv Tiva rwv iv rifi KXripifi Karaptd/xov-

1 Concil. Antioch. can. ix. [t. ii. col. fxev^v, ^ Trpo^dWoiro inl xpVfJ-a<nv ^

565. "EKaarov yap iiriffKoirov i^ovffLav oIkovS/jlov, ^ iic^LKOv, ^ Trpocr/j.ovdpiov, fj

exe»' Trys eavrov irapoiKias, dioiKiiv re oAajy tlvo. tov Kav6vos, Si' alcrxpoKepSfiav

Kara Tr)v fKaa-rCf) i-Ki^aXXovaav ev\d- olniiav 6 tovto inix^Lpriaas, i\eyx6fls,

fietav, Kol iTp6voiav iToieiadai. irdffris rrjs nepl rhv (HKeiov KivSweveru) ;8a9/idv.]
X<apas TTJs vwh rrjv iavrov tt6\iv, ojs koL

CHAP. xiii. OF Christ's church. 331

to the reproach (or detriment) of him that imposed hands"."
" If thou speak of Paulinianus," saith Jerome against the er-
rors of John of Jerusalem, "thou secst him subject to his own
bishop Hving in Cyprus, and coming now and then to \asit us,
not as any of your, but of another (bishop's) clergy; even his, of
whom he was ordained «." " We permit not any clergyman of
what degree soever," saith the emperor, " to give any reward to
him of whom he is ordained p." And so generally for the breach
and neglect of any of the imperial laws prescribed for the
ordering of bishops, presbyters, and deacons, the presbyters
were not punished which joined with the bishop, but the
bishop " that ordained themi" was punished; because it
lay in him alone by withholding or imposing his hands to
frustrate or finish the whole action.

Wherefore I see no cause why some writers in our days
should discredit the report and reason, which Epiphanius
maketh against Aerius, that a presbyter could not be equal
with a bishop ; forsomuch as the order of bishops " engen-
dereth fixthers unto the church'' ;" and the order of presbyters,
" not able to beget fathers, by the regeneration of baptism
begetteth children unto the church, but not fathers or teach-
ers, and so no possibility to make a presbyter that hath not
received power to impose hands" equal with a bishop. For
what doth Epiphanius avouch in these words, which Athana-

" Il)i(l. can. vi. [col. 758. MTjSeVa Se pile cui titulus " Ut ordinationes gra-

diroAf Ai/jueVois x^'poTOVilcrdai, firtre Trpetr- tis fiant," p. 4Q9. 'AAA' ovSi KhripiKhv

fivTfpoVy ix7)Tf SiaKovov, fxr\Te oAoiy riva olovSriiTOTf ^aO/j-Ov Si56i'ai ri 4Keiv^ v<p'

tSjv 4v iKK\yi(naaTtK(f> Ttxy/xaTi, tl /xi} oh x^'poroPflTai, ^ fiAAy olcfiSrfKorf irpocr-

tSiKws iv €KKA7j(Tia ttAKhiis ^ Kui/xT/js, fj wir(f), (rvyx<'>povi.i.(i'.]

fiapTvpi(f>, t) fxova(TTripi<f), d x^^P'^'^ovov- i Il)i(l. tit. vi. [p. 37. "O t€ aSoKlfia-

fifvos (TTiKTipvTTotTo. Tovs Sf anoKvTws arov ^Tvidfls T7]v x^'poToviav, KUi avrbs

XftpoTovov/xfvovs wpiatv i) ayia crvfoSos /J-fv S/jloiws iKincrfTTai tov 6p6vov rrfs U-

&Kvpov ex*"' ''"^'' ToiouTTji' x^^poSfO'iav, pardas, Kol virivOvvos (ffTai 0€<p, Tcp

Kai ixr]Sdfj.ov SvvaaOai ivepyuv iip" v^pa fxaXicrra ttAvtuiv ^riTovvTiT'r)VTii>v oiKilwv

TOV x^^P'^'^ovriffavros.] Upeoiv Kadaporrira.^

o Hieron. ad Paniniadiiuni advcrs. r Epipliaiiii advers. Hareses, lib. iii.

EiTores .Joannis Hierosolyiiiitaiii. [t. ii. Ha'res. Ixxv. [Par. 1622. t. i. p. 908. 'H

180. D. " Sin antem de Paiiliniano tilii ^iv yap iari Trarfpivv yfvvqTiiai rd^iy.

semio est, vides eum episcoj)o suo esse irarepas yap yfvrS. ttj iKKKriaia' t) 5e

subjectuni, versari Cypri, ad visitatio- irarfpas /i7; bvva^ivr) ytwav, 5ia rrts rov

nam nostrain interdnm venire, non nt Kovrpov iraKiyyiVfcrlas TtKva ytvva rp

tuuin, sed ut alienuni, ejus videlicet a iKKKriaia, ov /xiiv Trartpas, fj StSacrKa-

quo ordinatns est."] \ovs. Ka\ nu/s ol6y re ^v rhv irpiff^v-

P Justinian! Novell. Constitution, repov KaQitnav, fx)i I'xoj'to x^'P"^*"'^**'

c.Kxiii. cap. xvi. [Gotting. 1797- in ca- toC x^'P''''''"'*"' ?]

332 THE PERPETUAL GOVERNMENT CHA.P. XIII,

sius, Jerome, Chrysostom, and Ambrose do not likewise
avouch ? or what saith he more than the primitive church in
her general and provincial councils decreed against Collu-
thus, Maximus, and others ; and observed without alteration
ever since the apostles died? If we reject this assertion of
Epiphanius, that only bishops should impose hands to ordain,
and not presbyters, we reject the whole church of Christ,
which interpreted the scriptures in this behalf as Epiphanius
did ; and confirmed the very same resolution with the con-
tinual practice of all ages and countries where the gospel
hath been preached and believed : for by power to ordain,
the Christian world hath always distinguished bishops from
presbyters, as it is easy to be seen by all the monuments of
antiquity that are extant to this day, either of councils, stories,
or fathers.

And as by imposing of hands, so by succeeding in the
chair, have bishops ever since the apostles' times heep. severed
from presbyters in the church of Christ : which to all that do
not eagerly seek to captivate the truth to their own desires, is
an argument unrefellable, that the first placing of bishops
above presbyters was apostolic. Tertullian saith : " It is cer-
tain that came from the apostles, which is sacredly observed
in the churches of the apostles s." And Austin: "That
which the whole church keepeth, and was not appointed by
councils, but always retained, that is most rightly believed
to have descended from the apostles'." Now that in the
churches planted by the apostles and their coadjutors one
hath been severed from the rest of the presbyters, and placed
above the rest in the honour of the episcopal chair, before
there were any general councils to decree' that manner of
government, and so continued even from the apostles' per-
sons and hands to this present age ; the perpetual succession
of bishops in those principal churches where the apostles and
their helpers preached and governed, and likewise in all

s Tertull. advers. Marcionem, lib. iv. ' August, de Baptism, cont. Donat.

[cap. V. p. 415. D. " In summa, si con- lib. iv. cap. xxiv. [t. vii. col. 433.

Stat id verius quod prius ; id prius quod "Quod universa tenet ecclesia, nee

et ab initio ; id ab initio quod ab apo- conciliis institutum sed semper reten-

stolis ; pariter utique constabit, id esse turn est, non nisi authoritate apostolica

ab apostolis traditum, quod apud eccle- traditum rectissime ci'editur."]
sias apostolorum fuerit sacrosanctum."]

CHAP. xm. OF Christ's chukch. 333

other churches of the workl following their steps^ will strongly
and fully confirm. If the apostles placed bishops with their
own hands ; if departing or dying they left bishops to suc-
ceed them ; if their disciples and scholars embraced and
used that course to set bishops above presbyters for saving
the church from schisms, and left it to their aftercomers ; I
trust there are few men so deeply drowned in their own con-
ceits, or wholly addicted to their fancies, but they will ac-
knowledge the first distinction and institution of bishops from
and above presbyters was, if not commanded and imposed by
the apostles' precepts on the church, yet at least ordained and
delivered unto the faithful by their example, as the best way
to maintain the peace and unity of the church ; and conse-
quently the custom of the church (which Austin speaketh of),
that the bishop's office should be greater than the presbyter's ;
and the decree of the whole world (which Jerome mcntioneth),
were derived from the apostles, and confirmed by them, and
may not be reversed and repealed after 1 500 years, unless we
challenge to be wiser and better able to order and govern the
church of Christ than the apostles were,

Eusebius, the first and best collector of ancient and eccle-
siastical monuments (Egesippus and Clemens being lost), de-
riveth the successions of bishops in the four principal churches
of the world, Jerusalem, Antioch, Kome, and Alexandria,
from the apostles' age unto his own time : by which, as by a
line, we may be directed to see what manner of episcopal
successions the rest of the churches had ; and fiom whom the
first original of bishops descended. I will set them down as
it were in a table even from the apostles and their followers,
unto the time they met in the great council of Nice, about
320 years after Christ; and then examine more exactly
whence they took their first beginning.

In the church of

Jerusalem. Antioch. Rome. Alexandria.

James the apostle Peter the apostle Peter and Paul IMark tlie evangelist

Simeon Eiiodius Ivinns Anianus

Justus Ignatius Anacletus A)>iliu.s

Zacheus Ileros Clemens Cerdo

Tobias Cornelius Euaristiis Prinnis

Benjamin Eros Alexander Justus

Johannes

334

THE PERPETUAL GOVERNMENT

CHAP. xin.

In the church of

Jerusalem.

Johannes

Alatbias

Philippus

Sennecas

Justus

Levi

Ephrem

Joseph

Judas

Marcus

Cassianus

Pubhus

Maximus

Julianus

Caius

Symmachus

Caius

Julianus

Capito

Alaximus

Antoninus
Valens
Dohchianus
Narcissus

Dius

Germanion

Gordius
Narcissus iterum
Alexander
Mazabanes
Hymeneus
Zambdas
Hermon
Macarius
Maximus
CyriUus
Johannes
Juvenahs.

Antioch.

Theophilus

Maximinus

Serapion

Asclepiades

Philetos

Zebinus

Babilas

Fabius

Demetrius

Paulas Samosatenus

Domnus

Timeus

CyriUus

Tyrannus

Vitalius

Philagonius

Eustathius

PauHnus and Miletius

Flavianus

Porphyrins

Alexander

Johannes.

Rome.
Sixtus

Thelesphorus
Hig^nus
Pius

Anicetus
Soter

Eleutherius
Victor
Zepherinus
Calixtus
Urbanus
Pontianus
Anterus
Fabianus
Cornelius
Lucius
Stephanus
Xistus Dionysius
Felix

Eutichianus
Caius

Marcellinus
Marcellus
Eusebius
Meltiades
Sylvester
Marcus
Julius
Liberius
Damasus
Siricius
Anastasius.

Alexandria.

Eumenes

Marcus

Celadion

Agrippas

Julianus

Demetrius

Heraclas

Dionysius

Maximus

Theonas

Petrus

Achilles

Alexander

Athanasius

Petrus

Timothius

Theophilus

CyriUus.

These catalogues of the bishops of Jerusalem, Antioch,
Rome, and Alexandria, Eusebius pursueth unto the beginning
of his own time; leaving oif at Hermon ''bishop of Jerusa-
lem, Tyrannus" bishop of Antioch, Marcellinus ^ bishop of
Rome, and Peter ^ bishop of Alexandria ; the rest are sup-

t Euseb. Eccl. Hist, lib.vii. cap. xxxii.
■[p. 236. Par. 1678. Mfr' oh iroKv Se

TOVTOV KiKOl/JLTIIJieVOV, "'E.pfJ.CDV V(TTaTOS

rSiv f^fXP^ '''<''' '^''^' Vf^^^ oi(tiyfj.ov, rhv
elatTi vvv iKilfff iTi<pv\ayfXivov airoffro-
\iKhv Sio5e'x€Tai dp6j/ov.^

ulbid. [p. 232. Mera Se KvpiWov Tv-
pavvos rrjy 'AvTtox^i^v TrapoiKias ttjv

7] Twy iKKXtiffiuv TroA.to/)Kia.]

" Ibid. [Kai TOVTOV Se a.ix(p\ to, irevreKai-
Sena err; irpocrravTos , MapKfA\7vos Kart-
cTTTj SidSoxos' t>v Koi avrhv 6 SiaiyfiLhi
KOT€tAr)<^e.]

w Ejusd.lib. viii. cap.r.^. [p. 252. Twv
5" iir' 'AXe^afBpfias KaS" 6Kr}s re Pd-
yinrrov Kol @7]^diSos Sianpetrcis TfXeLw-
OevToiv, TTpwTos TlfToos avrris 'AAe^av-
Spfias eVtV/coTTOs.]

CHAP. XIII. oi- Christ's chukch. 35

plied out of others, as iu the see of Alexandria, Achilles",
Alexander", Athanasius>' and Peter ^ out of Socrates; Vita-
lius*, Philagonius ''', and Eustathiusi^ out of Theodoret ; as
also Macarius'= for Jerusalem. In the see of Rome Marcellus
and those that follow out of Optatus^ and Augustine''. The
four bishops of these churches that met and sat in the council
of Nice were Sylvester for Rome by Vitus and Mncentius his
presbyters, (Sozomen saith it was Julius,) Alexander for
Alexandria, ]Macarius for Jerusalem, and Eustathius for An-
tioch, as appeareth by their subscriptions unto the said coun-
cil. Now when these successions began, and who were the
first authors and ordainers of them, let us see what proof can
, be brought.

That James the apostle was the first bishop of Jerusalem,
Clemens, Egesippus, Eusebius, Jerome, Chrysostom, Epipha-
nius, Ambrose, and Augustine confirm. Clemens, in his first
book Hypotyposeon, Avriteth thus : " Peter, James, and John,
after the assumption of our Saviour, though they were pre-
fcred by the Lord before the rest, yet did they not challenge
that glory to themselves, but made James the Just bishop of
Jerusalem''." Eusebius: "The seat of James the apostle
which was the first that received the bishopric of the church
of Jerusalem, from our Saviour himself and the apostles,

X Socratis Hist. Eccl. lib. i cap. 5. Kal tIi/ inrep rrjs evaf^das ^v to7s AiKty.

[p. 9. McTO UtTpov rhv yev6fjiei/ov iiri- viov Kaipois fTreSfi^aro (jjAov.]
GKOTTOV 'Wf^avSpeias, rhv koI eVi Aio- Ibid. [p. 748. Svycfda rovrots iire-

K\7)Tiavov fxapTvpriaavra, SiaSfxerai Tr\v a-TeiKf Kal ^i\oyovl^> T<f ttjs 'Kvrioxfoiv

iincyKoirriv 'Ax'AAos- fxera Se 'Ax'AAac, iKK\r\aias irpofSpi^, Kal EiiffTaOicp tw

''AKe^avSpos eVi ti}s fivr))xovfvd(:lff7)s el- TtiviKavra ti)v Beppoiav lOvvetv Trevia-Tev-

p-i)vr)S' Koi aSifcrrfpov Sidyeau, ttjv skkAtj- nevtp, Kal to7s HWots Haoi rwv airo(no\i-

alav awiKp6Tii.'\ kwv Soyixdruv -ficrau awrjyopoi.]

y Ejusd. lib. i. cap. 15. [p. 44. Msra b Ibid. cap. vii. [p. 758. Evardeios

Tavra Se fvOfws 'AXt^avSpov tov eVio-kJ- /xtv yap e/c€?i/os, 6 TTjy ^AvTioxfi^v «Vi-

trov rr)s ' AKi^dvSpeias Te\euri]aai/Tos, crKonos, o'O Kal iTp6cy6iv invri(T6y]v, toDto

irpoia-TaTai rrjs fKK\Tjaias 'Adavdaios.] nepl aiirSiv (ypai\ie, etc.]

z Rjtisd. lib. iv. cap. 20. [p. 230. c Optatus coiit. Parmeii. lib. ii. [p.

KaraXnrwv eU rhv tavTov T6irov lliTpov, 36. Par. 1679.]
HvSpa fvKa^rt Kal \6yt/xoi^.] d August. Epist. cl.xv. [t. ii. col.

a Theodoreti Eccl. Hist. lib. i. cap. 751.]
■2. [Halw, 1771. t. iii. p. 727. 'Ef e Euseb. Eccl. Hist. lib. ii. cap. 1.

'AvTioxfia S( /xera Tvpavvou, ttjj twv [p. 30. Xlfrpov yap (p-qai Kal 'idKwPof

iKK\n)(TiSiv ap^aixivT]^ dpriVt}s, BiraAios Kal '\wdvvr)v fjura tV avd\t}^\iiv rov Sw-

tt;;' r)ye/xoi>lau irapfKa^ev, tts Kal r^v iv rqpos, ws tiu Kal inrb rov Kvp'iov npoTert-

TTJ UaKaiS. KaraXvdeicrav inrh rwv Tvpdv- fxri/jtvovs /U'Jj iniSiKd^fcrdai 5J|T)r, aWd

vuv (fiKoS6firicrfv fKK\r]aiav. ^tXoydvtos 'idKw^ov Tbv SiKaiov iiriffKoirov tuv 'U-

Sf ixira Tovrov r^v irpoeSplay Ao/So)/', rd po(To\vp.<iiv eAeVSai.J
T€ \im6tJi.fva rfj olKoSofxicf TrpocrrtdfiKt,

336

THE PERPETUAL GOVERNMENT

CHAP. XIII.

whom also the divine scriptures call the Lord's brother, is
kept to this day, and evidently shewed to all men by the
brethren which have followed him in ordinary succession f."
Jerome : " James the Lord's brother, surnamed Just, straight
after the Lord's passion ordained bishop of Jerusalem by the
apostles, wrote one only epistle, which is (one) of the seven
catholic (epistles) =," " Egesippus, that lived near to the apo-
stles' times, in the fifth book of his Commentaries, speaking of
James, saith : ' James the Lord's brother, surnamed Just,
received the church of Jerusalem (in charge) after the apo-
stles '\' " Chrysostom, writing upon these words of the fifteenth
chapter of the Acts, " After they held their peace, James
answered," saith : " This James was bishop of the church of
Jerusalem'." Epiphanius : "James, called the Lord's bro-
ther, was the first bishop in Jerusalem'^." Ambrose: "Paul
saw James (the Lord's brother) at Jerusalem, because he was
made bishop of that place by the apostles^." Augustine : " The
church of Jerusalem, James the apostle was the first that go-
verned by his episcopal office'"." From James to Macarius,
that sat in the council of Nice, were forty bishops of Jerusa-

f Ejusdem lib. vii. cap. 19. [p. 216.
Tbj/ yap 'laKiiPov 6p6vov tov irpwrov ttjs
'lepocTo\viJ.(av iKKKy^fflas t))v iinaK0Tr7)v
irphs avTov tov SoiTTjpos Kol ruv arroffTO-
K(t}v inroSe^afj.evoV ty /cat a.SeA(j)hi' tov
XpicTTov xpw"''''''''" ol 6e7ot \6yoi irept-
i'Xovaiv fis divpo ireipvXayfj.fi'ou ol TrjBe
KUTo. StaBox'h" mpie-TTovTes aSeXKpol, aa-
<pS)S Tols Traaiv iTriSe'iKi/vvTai o'l re irepi
Tovs ayiovs &v5pas tov 9eo(pi\ovs eVe/cej/,
c'l Te ird\ai Kal ol els Tjfias e(T(c^6i/ Te Kol
a'troff<t>^ovcn crejSas.]

S Hieron. Catal. Scriptor. Eccles. [t.
i. p. 262. " Jacobus, qui appellatur
frater Domini, cognomento Justus, ut
nonnulli existiuiant, Joseph ex alia
uxore ; ut autem mihi videtur, Marise
sororis matris Domini, cujus Joan-
nes in libro sue meminit, filius ; post
passionem Domini statim ab apostolis
Hierosolymorum episcopus ordinatus,
unam tantum scripsit epistolam, quae
de septem catholicis est, quae et ipsa ab
alio quodam sub nomine ejus edita
asseritur, licet paulatim tempore proce-
dente obtinuerit autoritatem."]

h Egesippus apud Hieron. ibidem,
[p. 263. " Hegesippus vicinus apostoli-
corum temporum, in quinto commenta-

riorum libro de Jacobo narrans, ait, Sus-
cepit ecclesiam Hierosolymae post apo-
stolos frater Domini Jacobus, cogno-
mento Justus."]

i Chrysost. in Acta Apost. cap. xv.
Horn. ^^. [t. ix. 293. KieTo. 5e Th crtyrj-
ffai avTovs, aTreKplOri ^ItzKcoBos \4yoiV
&vSpfs aSeAcpol aKovaaTe fiov' e-nicTKOiros
■fiv T'ijs eV 'lepoaoAvfiois eKK\ri(rias ov-

TOS.]

k Epiphan. advers. Hseres. lib. ii. t.
ii. Hseres. Ixvi. [Par. 1622. t. i. p.
6_^6. In Manicheei Haeres. Kal trap-
rj\6ev 'laKcoySos 6 izpwTos iiriaKOirevffas
ev 'lepoffoKvixois, o aSeX^hs iwiKKriOels
TOV Kvpiov.^

1 Ambros. in Epist. ad Galat. cap. i.
[t. V. 330. " Jacobum vidit Hierosoly-
mfp, quia illic erat constitutus ab aposto-
lis episcopus, qui et ipse prius fuerat
incredulus, sicut dicit evangelista. Quia
nee fratres ejus, inquit, adhuc credebant
in eum."]

ni August, contra Crescon. lib. ii.
cap. 37. [t. vii. col. 244. " Hierosolymi-
tanam (sc. ecclesiam) quam primus
apostolorum Jacobus episcopatu suo
rexit."]

CHAP. xiir. OF chuist's chuiuh. 337

lein, succeeding each other in a perpetual descent, and sitting
each for his time in that chair in which James the apostle sat
when he taught and governed the church of Jerusalem. Their
order and succession from James is collected by Eusebius"
and Epiphunius", out of elder and former writers which now
are perished by the injury of time.

The succession of bishops at Antioch and Alexandria began
in the apostles' time, as we find testified by ancient and incor-
rupt Mntnesses. Euodius was the first that succeeded at An-
tioch after Peter's departure, of whom Ignatius, that was next
to him, writeth in this wise to the church there : " Remem-
ber Euodius your blessed pastor, which first received from
the apostles the chief oversight (or regiment) of us p." So
saith Eusebius : " Of those (that were bishops) at Antioch,
Euodius was the first that was appointed, Ignatius the nextq,"
who not only " conversed with the apostles •■," but also saw
Christ in the flesh after his resurrection when he appeared to
Peter and the rest of the disciples. His own words, as Jerome
allegeth them, are : " I saw (Christ) in the flesh after his
resurrection, wlien he came to Peter and those that were with
Peter, and said to them, 'Handle me, and see. A spirit hath
not flesh and bones, as you see me haves,'" Of him Origen
saith : " I mean Ignatius, the second bishop of Antioch after
Peter'." Jerome maketh " Ignatius to be the third bishop of

n Euseb. Eccl. Hist. lib. iv. ca]). 5. r Socratis Hist. Eccl. lib. vi. cap. 8.

et 111). V. rap. 12. [p. 94. et 143. Par. [p. 313. 'lyvdnos'AvTioxftas r^s :Svp(as

lOjH.} ^ TpiToy anb tov a-iro(TT6\ou Tlfrpov iirl-

o Epiphanii advers. Ha^res. lib. ii. OKoTtos, ts koX toIs anocrrSKots avTois

t. ii. H.-pres. Ixvi. [Par. 1622. t. i. p. avvZi4rpty\ifv, o-rrracriav el^tv ayyiXoiv,

636. 'Civ rovs xp^i'ovs KaOe^rji Ka'i Kaff SiO, rSiv a.vTi<^<livtiiv ijfj.puv rrju ayiav

fipfxhv anh TOV 'laKci^ov tov i-Kt(rK6iTov, TpiiSa vij.vovvToii'.l

Tovs icaTo. Sia^oxv" itnuKSwovs iv 'U- s Hieroii. C'atai. Scriptor. EccL in

pofToAu/uoij, KoX TOVS KaO' (KaffTov $a- Ignatio. [t. i. 273. "Ego vero et post

ai\fa imfTo^a. Tunc sequitur " Elen- resurrectiouem in carntf eum vidi, et

chusepiscoponiniHieiosolyniitanoriim." credo quia sit. Et quando veiiit ad

^'o] _ Petrum, et ad eos qui cum Petro erant,

P Ignatii ad Antiochenos Ejtist. [e<l. dixit eis, <Ecte, paljiate me, et videte

Is. Vossiiis, Load, ifiro. p. 86. Mvrif^o- q\iia noii sum <l;finoiiium rori)orale.'"J
Vfvcrarf EvoSiov toO a^iofxaKapiaTov iroi- Ignatii ad Smyrnu'os Ejiist. [ed. Is.

(i.iyosvfi.oiv, hs ivpwros ivsxcpiffOr] irapa \'ossius, Lond. iTiSo. p. 3. "Zyw yap Ka\

rwv airo<TT6\(DV ttju vfitTtpav trpoara- /xtTo. rrjj' avdaTaffiv iv aapKl avThv olSa,

"'"*"• I /col TTtarfvu vvTa. Kal 3t€ vpbs Tovi

Q Euseb. Eccl. Hist. lib. iii. caj>. 22. wepl UcTpov ii\6tv, (<pr] aiiToii, Ad0fT€,

[P- 73- 'AAAo Kol Twv tV 'AvTioxfias \pr]^a<p-n)TaTf pit, Koi ifSere, Sti ovk. fiyul

EuoSiof TrpdoTov KaTa(TTdvTos, Sfirrepos iv Saiiii6vtov aatifiaTov.]
Toh Sij\ovfj.fvois 'lyvuTios iyvwpl^tTo.] t Oiigenis in Liuain Homil. vi. [t. iij.

BILSON. Z

338 THE PERPETUAL GOVERNMENT CHAP. XIII.

the church of Antioch from Peter the apostle^," reckoning
Peter for the first; after whom succeeded Ignatius in the second
place; as Eusebius writeth : "Ignatius, so much spoken by most
men to this present day, was the second that enjoyed the
bishopric in the succession of Peter at Antioch y." Touching
the sees of Antioch, Alexandria, and Rome, Gregory saith :
** Peter advanced the seat (of Rome) where he thought good
to rest, and end this present life : he also adorned the seat (of
Alexandria) to which he sent his disciple, (Mark) the evan-
gelist : he fastened the seat (of Antioch) in which he rested
seven years, though with purpose to depart. It is one seat,
and of one apostle, in which three bishops now sit by divine
authority ^"

For the first bishop of Alexandria, Jerome and Eusebius
concur with Gregory ; " Mark, the interpreter of Peter the
apostle, and the first bishop of the church of Alexandria ^ ;"
who dying six years before Peter, left his church and place
unto Anianus, as Eusebius writeth : " Nero being in the eighth
year of his reign, Anianus, a very godly man, and every way
admirable, first undertook the public administration of the
church of Alexandria, after Mark the apostle and evange-
list'^." And as the succession at Antioch began in Euodius
that was ordained by the apostles ; so at Alexandi'ia they con-
tinued the same course from Mark downward, by Jerome's

Paris. 1740. p. 938. " Unde elegaii- col. 888. "(Petrus) sublimavit sedem

ter in cujusdam martyris epistola scrip- in qua etiam quiescere et praesen-

tnm reperi, Ignatium dico episcopum tem vitam finire dignatus est : ipse

Antiochiee post Petrum secundum, qui decoravit sedem in qua evangelistam

in persecutione Romae pugnavit ad discipulum misit : ipse firmavit sedem

bestias."] in <!"» septem annis quamvis discessu-

X Hieron. Catal. Script. Hist- in Ig- nis sedit. , Cum ergo unius atque una

natio. [t. i. 273. " Ignatius Antiochense sit sedes, cui ex auctoritate divina tres

ecclesiaj tertius post Petrum apostolum nunc episcopi praesident, quicquid ego

episcopus, commovente persecutionem de vobis boni audio, hoc mihi imputo."j
Trajano, damnatus ad bestias, Romam a Hieron, in Comment, super IMat-

vinctus mittitur."] thaium prooem. [t. ix. 11. " Secundus

y Euseb. Eccl. Hist. lib. iii. cap. 36. Marcus, interpres apostoli Petri, et Alex-

["O, re irapa irAeiffTots ela-fri vvv tia^o- andrinae ecclesiae primus episcopus."]
TITOS ''lyvaTLos, Tiis kut' 'AuriSxfiav ^ Euseb. Eccl. Hist. lib. ii. cap. 24

TlfTpov SiaSoxVS, SevTfpos rrjv iiziCKO- {yiipwvosieoyhoov&yovTosTris^affiXiias

TTTj;' KfK\-ripi>>fiivos.^ eros, Trpwros yuera MdpKov rhv aTrSarroKoy

z S. Gregor. Reg^stri Epistolarum koI tvayyeXtffTrjv, rrjs iv ' AKf^avSpeitf.

lib. x'i. epist. xxxvii. | juxta ordiiiem napoiKtas, ^Avviavhs rrjv XtiToupyiav 5ia-

vulgatum : sed juxta ordinem novum, Sc'xeToj" avTip 0(ocpi\i]s iiv Kol to. vavra

Epist xl. ad Eulogium Episc. lib. Bavfj-daios.']
vii. Indict. XV. torn. ii. Paris. 1705.

CHAP. XIII. OF chuist's chuhcii. 339

own confession. " At Alexandria from Mark the evangelist
unto Heraclas and Dionysius, the presbyters did always
choose one of themselves, whom being placed in an higher
degree tbey called (their) bishop ''."

Of the succession at Rome Irena^us saith : " The blessed
apostles (Peter and Paul) founding and ordering the church
(of Rome), delivered the (oversight or) charge of governing
the church to Linus. Anacletus succeeded him ; and in the
third place after the apostles, Clemens, which saw the apostles
themselves and conferred -with them, undertook the bishop's
office. Next to this Clement succeeded Euaristus, after Eu-
aristus Alexander, and then in th^ sixth place from the
apostles was appointed Sixtus ; then Telcsphorus, then Higi-
nus, then Pius, after whom was Anicetus. Next to Anicetus
succeeded Soter, and now," (when IrensDus wrote,) " in the
twelfth placo from the apostles, Eleutherius hath the bishop-
ric <>." And likewise Ojitatus: " Thou canst not deny," saith
he to Parmenian, " but thou knowest that in the city of Rome
the episcopal chair was conferred first to Peter, «&c. In that
chair, which was but one, sat first Peter, whom Linus suc-
ceeded, and after Linus Clemens, after Clemens Anacletus,
after Anacletus Euaristus, then Sixtus, Telcsphorus, Higinus,
Anicetus, Pius, Soter, Eleutherius*;" and so naming twenty
more in order unto Sylvester, in whose time the great coun-
cil of Nice was kept, and after him five others unto Siricius ;

c Hieron. ad Evagritim. [t. ii. 329. stus, et Euaristo Alexander, ac deinceps

" Alexaiidriie a I'Marco evangelista us- sextus ab ajiostolis constimtus est Six-

que ad Heraclam et Dioiiysium episco- tus, et alt hoc Telcsphorus, qui etiam

pos, presbyter! semper unum ex se ele^- gloriosissime inartyrium fecit, ac dein-

tuin iu excelsior! gradu coUocatnm epi- ceps Hygiiuis, post Pius, post queni

scopum nomiiiabant."] Anicetus. Cum autem successisset Aui-

il Irena-i advers. H*res. lib. iii. cap. ceto Soter, nunc duodecimo loco episco-

3- [P- •232- L'Uet. Par. 1639. "Fun- patuni ab apostolis habet Eleutherius."]

dantes igitur et instruentes beati apo- ' Opbiti, lib. ii. cont. Parmenian.

stoli ecclesiam, Lino episcopatum ad- [p; 35. Par. 1679. " Igitur negare non

ministrandw ecclesi.-e tradiderunt. Hu- potes scire te in iirhe Roma Petro primo

jus Lini Paulus in his qnte suiit ad cathedram episcopalian esse collatam ;

Timotheum epis-tolis meminit S^icce- in qua sederit omnium ajMistolonnn ca-

dit autem ei Anacletus; post einn ter- put Petrus : Ergo catiiedra

tio loco all apostolis episcopatum sorti- unica, qua" est prima de dotibus, sc<iit

tur Clemens, qui et vidit ipsos aposto- prior Petrus, cui successit Limis, Lino

los, et cont'iilit cum eis, oum adhuc in- successit Clemens, Clementi Anacletus,

sonantem pranlicationem apostolorum, &c Aliltiadi Sylvester, Da-

et traditionem ante oculos haberet maso Siricius hodie, qui noster est so-

. . Huic amem Clementi succe<lit Euari- cius."]

Z 2

340 THE PERPETUAL GOVERNMENT CHAP. XIII.

" which at this day is our fellow (bishop)." And so St.
Austin : " If the row of bishops succeeding one another be to
be considered, how much more certainly, and indeed soundly,
do we reckon from Peter himself. For next to Peter suc-
ceeded Linus, after Linus Clemens, after Clemens Anacletus,
then Euaristus, Alexander, Sixtus, Telesphorus, Higinus,
Anicetus, Pius, Soter, Eleutherius, Victors," and so twenty-
five more unto Anastasius, next after Siricius.

Neither had these four sees only their successions from the
apostles : the rest of the churches dispersed throughout the
world had the like derivation and continuation of bishops
from the apostles, or apostolic men, that these had. Irenaeus
taketh the example of the church of Rome, " because it would
be overlong in such a volume to repeat the successions of all
churches'*," Otherwise he plainly saith : " The true know-
ledge is the doctrine of the apostles, and the ancient state of
the church in the whole world, by the successions of bishops,
to whom (the apostles) delivered the church which is in every
placed" Tertullian saith as much; and choketh all the here-
tics of his time with that challenge J. " Let them shew the
originals of their churches ; let them number the order of
their bishops so derived by succession from the beginning
that their first bishop had one of the apostles or apostolic
men for his author and antecessor. After this manner (by
succession of bishops running up to the apostles or their

S August epist. clxv. [t. ii. col. 751. cognitue, a gloriosissimis duobus aposto-

" Si enim ordo episcoporum sibi sue- lis Petro et Paulo Romae fundatte et

cedentium considerandus est, quanto constitutse ecclesiae, earn quam habet ab

certius et vere salubriter ab ipso Petro apostolis traditionem, et annunciatam

iiumerainus, cui totius ecclesiae figuram hominibus /idem, per successiones epi-

gerenti Dominus ait, ' Super hanc pe- scoporuni perveiiientem usque ad nos,

tram adificabo ecclesiam meam, et por- indicantes, confundimus omnes eos, qui

taj iuferorum non viiicent earn.' Petro quoquo modo vel per sui placentiam

enim successit Linus, Lino Clemens, malum, vel vanam gloriam, vel per cse-

Clementi Anacletus, Anacleto Euaris- citatem et malam sententiam, praeter-

tus, Euaristo Alexander, Alexandro quam oportet, colligunt."]
Sixtus, Sixto Thelespliorus, Thelespboro ' Ejusd. lib. iv. cap. 63. [p. 400.

Iginus, Igino Anicetus, Aniceto Pius, " Agnitio vera est apostolorum doctrina,

Pio Soter, Soteri Eleutherius, Eleuthe- et antiquus ecclesiae status in imiverso

rio Victor, &c. . . . Siricio Anastasius."] mundo secundum successiones episco-

h Irenaei advers. llseres. lib. iii. cap. porum, qiiibus illi earn, quaj in unoquo-

3. [p. 2.^2. " Sed quoniam valde Ion- que loco est, ecclesiam tradidenuit." J
gum est, in hoc tali volumine omnium J Thus L. : " Atque eo etiam, velut

ecclesiarum enumerare successiones ; gladio quodani, sui temporis ha-reticos

maxim», et antiquissimaj et omnibus jugulat."

CHAP. XIII.

OF Christ's church. 341

scholars) do the apostolic churches bring in their accounts ;
as the churches of Smyrna having Polycarp placed there by
St. John ; as the church of Rome shewcth Clement ordained
by Peter ; as the rest of the churches exhibit what branches
they have of the apostolic seed, even those that were (first)
placed in the bishop's office by the apostles''." Austin like-
wise : " The root of Christian society is increased and ex-
tended throughout the world by the seats of the apostles, and
successions of bishops •."

The particulars are infinite, if we should reckon all the
churches that received bishops from the apostles and their fol-
lowers ; and the names of the men after so many hundred years
are somewhat buried in oblivion, and razed with the general
rage of ignorance and barbarism, that hath seized on the best
places, and perished the best writers before our times. " It
is not possible," saith Euscbius in his time, " by name to re-
hearse them all that were pastors and evangelists at the first
succeeding after the apostles in the churches dispersed
throughout the world"' :" yet those which are extant, make
proof sufficient for the matter in question ; to wit, that bi-
shops were placed by the apostles to govern as well the pres-
byters as the people of each place, and succeeded the apostles
in imposing hands, which presbyters did not.

Of Timothy, Titus, Linus, Clemens, and Dionysius, named
in the scriptures, Euscbius writeth thus : " Timotheus is re-
corded in the stories to be the first that had the bishopric of
Ephesus, as also Titus of the churches in Crete. Linus,

■< Tertiill. de Prjpsfri])t. Haret. [cap. riiristian.-e societatis, qua; per sedes

xxxii. p. 213. " Edaiit origines ecde- apostolonim, et successiones epist-opo-

sianim suanini, evolvant ordinein epi- nini, certa per orliem propagatioiie dif-

scoponim suorum itJi per successiones ab fiuiditur, de sola tigiira origiiiis, sul»

initio decurreiitem, ut primus ilie epi- Cliristiano nomine, quasi arescentia sar-

scopus aliquem ex aposiolis aut apostoli- menta gloriari, quas hareses et schis-

cis viris habuerit authorem et anteces- inata nominamus : pra'visa, pra-dicta,

sorem. Hoc modo ecdesiae apostolicae scripta sunt omnia."]
census suos deferunt; sicut Smyrnaeo- i" Euseb. Keel. Hist. lib. iii. cap. .•{7.

rum ecclesia habens Polycarpum ab .lo- \^ ASwdrov S' outos rj/xTv airavTas e| ovo-

anne conlocatum refert, sicnt Romano- fj.aros aTapiOfulaBai, '6croi iroTt koto, ttjj'

rum Clementem a Petro ordinatum olKovfiivriv ^KK\r](Tiais ytySvaffi iroifxtve^

edit; proinde utique et ceteriH exhibent, 7) koX (vayye\i<TTal, toxttwv (iKirwt ^{

quos ab apostolis in episcopatum consti- ovdfiaros ypcKpjj fj.6voov rrjv fxirfifj.riv Kara-

tutos apostolici seminis traduces ha- Te6elfj.eda, Siv tri koX vvv ds v/xcls Si"

beant."j vnoixv-qnaruiv, ttjs airoffToKiKris SiSaoKa-

1 August. Ep. xlii. [t. ii- cnl. itjo. \ias ti napaSocris (pfptTai.j
" Videtis certe niultos praecis<i8 a radic*

342 THE PERPETUAL GOVERNMENT CHAP. XIIl.

whom Paul in his second Epistle to Timothy mentioneth as
present with him at Rome, was the first that had the bishopric
of the church of Rome after Peter. And Clemens, that was
appointed the third bishop of the church of Rome, is wit-
nessed by Paul himself to have been his fellow labourer and
helper. Dionysius also, the Areopagite, who, as St. Luke in
the Acts noteth, was first converted by Paul's sermon at Athens,
was likewise the first bishop of the church of Athens, as an-
other Dionysius, a very ancient pastor of the church of Co-
rinth, writeth"."

Of Caius, Archippus, Onesimus, Polycarpus, and others, the
like testimonies are extant in ancient writers. Origen saith :
" Our elders have delivered vts by tradition, that this Caius"
(of whom Paul speaketh in the sixteenth chapter of his Epi-
stle to the Romans) " was bishop of the church of Thessalo-
Col. iv. 17. nica°." Upon Paul's words to the Colossians : " Say to Ar-
chippus, Take heed to the ministry which thou hast received
in the Lord, that thou fulfil it :" Ambrose writeth : " He
warneth their overseer by themselves to be careful of their
salvation. And because the epistle is written only for the
people's sake, therefore he directeth it to the church and not
to their ruler. For after Epaphras had instructed them,
Archippus undertook the government of their church p."
" Ignatius," saith Eusebius, " being at Smyrna where Polycarp
was, wrote an epistle to the church of Ephesus, mentioning
Onesimus their pastor*!." And of Polycarp he saith : " There

n Euseb. Eccl. Hist. Ifb. iif. cap. 4. ^aiW t\s erepos Aioyvcrios ttjs Kopivdiwv

\Tiix6de6s y( IjM^ ''■^^ **' 'E(^ecroi) irapoiKias nofoiKias Troijj.7iv iaropil ycyovevai.^
iCTTopflTat trpciros r-qv ftr utkowtiv fi\T]- o Origeiiis Comment, in Epist. ad

XeVat, ois Koi Tiros rwv in] Kp-f]rris 6/c- Romanes, lib. x. cap. xvi. [t. iv. Paris.

K\r)<nS}V. . Kivos Se ov /xt/j.i'rjTat avviv- 1759. p. 687* " FCT-tiir sane traditions

Tos firl 'Pu>fj.T]s avTca Kara tt]u BevTepav majorum, qiiod hie Gains primus episco-

irphs TifxSOeov iin(noKT]v, vpwTos /uerA pus fuerrt Thessalonicensis ecclesiajJ'J
TleTpof TTJs 'Pco/xaiicv fK/cAijo-ias Tr]v iwi- P Ambros. in Epist. ad Colosa. cap-.

(TKoirriv ijSri irpoTepov K\7]pcoOe]s S^Sri- iv. [t. v. 385. " Pnepositum illorum per

Acorai. aWa koI 6 KA.TJ|Ur)s tTjs 'Pioixaioov eos ipsos comraonet, ut sit solicitus de

Kal avrhs eKKArjcrms Tpiros fmaKOTros salute eorum. Et quia plebis solius

Ka.Ta(rTas, UavKov crvvfpyhs koI crvva6\y]- causa scribitur epistola, ideo non ad

TT/s yeyoviva.1 irphs avrov fxapTvpiirai. rectorem ipsorum destinata est, sed ad

'EttI TovTois Koi rhv 'ApfcowayiT'if]v eK€?- ecclesiam. Post eum enim Epaphras

vov, Awvvaios ovojxa avr^, ov iv Upd- [Kpaphran ?] qui illos inibuit, hie ac-

|6(ri fiiTo, TT)v iv 'ApftoTrdy(j} irphs 'Adrj- cepit regendam eorum ecclesiam."]
vaiovs HavXov Br)ixr)yop'iav , trpSiTov iri- 1 Euseb. Eccl. Hist. lib. iii. cap. 36.

anvaai aviypw^iiv b AovKcis ttjs iv 'Adrj- [p. 86. Ovtcd Srjra iv ^./xiipvi] yevdfj.fvos,

vais iKK\i]<Tlas irpurov iirlcrKoirov, ap- (v0cu&no\vKapTro.s?iv^ixiav f.ifv ivKrroKrjv

CHAP. XIII. OF Christ's church. 343

remained yet in Asia Polycarpus that lived with the apostles,
and received the bishopric of the church of Smyrna from
those that themselves saw the Lord, and ministered unto
him ^" Irentcus affirmeth as much : " Polycarpus not only
instructed by the apostles, and conversant with many of them
which saw the Lord, but also l)y the apostles made bishop
of the church of Smyrna, whom vv^e saw when we were
YOUNG, he always taught that which he learned of the apo-
stles, and delivered it unto the church ^"

If Christian churches and wTiters may deserve credit with
us, we have the sincerest and eldest clearly witnessing and
confirming unto us, that the apostles when they saw their
time, placed of their scholars and folloAvers one in every
church (which they planted) to be bishop and pastor of the
place ; and that the successions of bishops so placed by the
apostles, dured in all the apostolic churches even to the times
that they wrote and testified thus much. Neither speak they
of these things by hearsay ; they lived with the apostles'
scholars, and received from their mouths the things which
they witness to posterity ; and their successors in most
churches they saw with their eyes, and conferred with them.
Irenaeus, that in his youth was Polycarp's scholar, saith : " We
can reckon those >vhich were ordained bishops in the churches
by the apostles and their successors even to our age. If the
apostles had known any hid mysteries, which they taught to
the perfect secretly and apart from the rest, they would most
of all have delivered those things to such as they committed
the churches unto. For they greatly desired to have them
perfect and unrcprovable in all things, whom they left to be
their successors, delivering unto them their own place of
teaching'." Egesippus lived at the same time somewhat

TTJ KOTO T^«/ ''E(pf(rov iKKXrjffla ypdupfi, miiltis ex eis, qui Domiimm nostrum

irotfiffos aiiTTJs fjLvrifxovivwf 'Ovt)aifjiov.'\ videruut, sed etiam ah apostolis in ^Vsia,

r Il)id. [p. 85. AtfirpeTTf yt fx^v Kark in ea quw est Sniyrnis ewlesia coustitu-

TOVTOvs inl TTJs 'Arr/ox rci>v airocrrdKuv tus ej)iscopus ; quern et nos vidimus in

i^iArjTrjj l\o\vKa(mos , rrjs Kara ^fxvpvav prima nostra ;vtiite, hie docuit soniper,

(KK\r]aias irpbs tuiv avTOTVTWv koI virripf- qu;i' ali ;i])ostolis didicerat, quit' et ec-

Twv Tov Kvpiov, rijj' iTruTKoir^v ^7K€x*'" clesijv tradidit."]

pt(T/i«Vos.J ' Ihid.[ii. ?32. "Hahemusannumerare

• Irenwi adv. Ha'res. lil). iii. cny. 3. eos, (pii ali a)M)stohs instituti sunt t'liisropi

[p. 233. " Et Polycarpus nou sohim ab in ecciosiis, et successores eonini usque

apostolis edoctus, et couversatus cum ad nos. Si recondita niysteria scisseiit

344 THE PERPETUAL GOVERNMENT CHAP. XIII.

elder than Irenseus, and travelling to Rome under Anicetus,
he conferred with Primus, bishop of Corinth, and divers other
bishops as he went, and " found them all agreeing in one
and the same doctrine. In every succession, and in every
city," (saith he,) " as I travelled they kept that truth which
the law and the prophets, and the Lord himself preached.
And the church of Corinth persisted in the right way unto
the time of Primus, bishop of Corinth u." And shewing how
the church of Jerusalem came first to be troubled with here-
sies, he saith : " After that James the Just" (who was both
an apostle and the first bishop of Jerusalem) " was martyred
by the same kind of death that the Lord was ; Simeon, the
son of Cleophas, uncle (to James), was made bishop, whom
all preferred for this respect, because he was another of
Christ's cousins (as the former was). That church men called
a virgin, for as yet she was not infected with false doctrine ;
but Thebulis, because he was not made bishop, was the first
that corrupted her x." Dionysius, equal in age with Egesip-
pus and bishop of Corinth straight after Primus, in his epistle
written to the Athenians, putteth them in mind that " Dio-
nysius the Areopagite, converted to the faith by St. Paul, was
their first bishop ; and Publius, another of their bishops, mar-
tyred by the persecutors of those times ; and their church re-
stored by Quadratus (another of the apostles' disciples) that
next succeeded Publius in the bishopric y." Clemens Alex-

apostoli, quae seorsim et lateiiter ab re- 'la/coj/Soj' rhv S'lKaiov ws koI 6 Kvpios iirl

liquis perfectos docebant, his vel max- t<5 uvt^ ^<iyv> "TaMv 6 €« Oeiov avrov

ime traderent ea, qiiibns etiam ipsas 2y^€cbv 6 tov KAcottS KaQicnarai iiricTKo-

ecclesias committebant. Valdeeniin per- iros, hv -rrpoeOti/To irdvTfs, ovTa avi^ihv

fectos et irreprehensil)iles in omnibus tov Kvpiov Sevrepou. oia tovto ^koXovv

eos esse volebant, quos et successores tt)v iKK\T]atav irapdiuov ovirw yap e<p-

relinquebaut, sinim ipsorum locum ma- Oapro aKoats' p-araiats. apx^rat S' o 0€-

gisterii tradentes."] ^ovOls Sia rh p.r] yeveadai aiirliv iiriaKo-

u Euseb. Eccl. Hist. lib. iv. rap. 22. ttov, viro<pBeipeiv.']

[riepl 'Hyrjo-iTTTTou.] 'Ej/ oTs SriAol, iis Y Ejusdem lib. iv. cap. 23. [Tlepl

TrXeicTTOis i-KiaKA-nois (TV/xjiiileLev, olttoStj- Aiovvaiov. p. 116. 'E| ovirtp Thv irpoe-

fxiav aTei\dp.fvos "^'XP' 'P^^W^' kcu us aTaira avrSiv XlovirKiov /xapTvprjaai Kara

'6ri TTiv avTTjv Trapa Travraiv irapeiAncpe Toiis Tore <Tvv4^r} Siaiy/xovs. KoSpdrov

SiSa<TKa\iav Kal iTrepievev t] Sk- Se /xera rhv ixapTvprjcraura XIovttXiov Ka-

K\riala 7) Kopivdlwv iv t<^ op0(j3 K6ya), raffrdvTos avrwf iirtaK6irov fj-e/jLVT^Tai,

pitXP'- ^p'^l^ov iincrKOTrfvovTos iv Kopivdw i-m/napTupciv, ws dia Ttjs avTov airovSrjs

iv iKaaTij St SiaSoxj? koI iv eKa- iTricrvvaxd^vToov, koI rrjs iricrreoos ava-

(TT?; TToAei ovTcos ex^ ') ^^ o vdfxos KfipvT- (ftnrvprjcnv fl\r}xiTuiv' S7]\o7 5' iirl rov-

T€i Kal oi irpofprjrai Kal 6 Kvpios.^ rois ws Kol Atuvvcrtos 6 ' ApeoTraylrris virh

" Ibidem. [Kal fMera rb ixapTvprjcrai tov aTroaT6\ov TlavXov TrpoTpainls iirl

CHAi'. XIII. OF Christ's church. 345

andriniis, who lived in the next age to St. John the apostle,
reporteth out of former stories, that St. John, " returning from
his banishment to Ephesus, went to the churches round about,
being thereto requested, and in some places made bishops, in
other places chose such into the clergy as the Holy Ghost sig-
nified unto him ''■ ;" and that even then the bishop was kw. iraa-L
KadeaTws, " set over and above all," both clergy and people.
Methodius saith, that the apostle Peter directed Eucharius,
one of the seventy disciples, with Valerius and Matcrnus, to
preach the gospel in Germany and France ^ ;" and Eucharius
planting a church at Trevors, " held the bishopric of that city
twenty-three years," and then dying, " relinquis.., ^ +he chief
dignity of the church of Trevers to Valerius, who after fifteen
years, left the pastoral charge to Maternus ^. After Maternus
had held the regiment of preaching (the word) forty years,
one Auspicius sat (in his place) •=." " And so along by law-
ful successions, many singular and excellent men for holiness
and grace ;" namely, " Serenus, Felix, Mansuctus, Clemens,
Moses, Martinus, Anastasius, Andreas, Rusticus, Fabricius,
Fortunatus, Cassianus, Marcus," and many others '^.

TT]!/ iria-Tti' Kara to. «V raTs Xlpd^fcrt SeSri- dotii, imperii autem ^Elii Adriani Cae-

\wfj.fva, trpwTos ttjs ' AdTivatui' TrapoiKtas saris Oftavo anno, saiictus INIaternus

rrjv iiriaKoTT-ijv «7ic6x<'p'a'To.] Trevericit; sedis archiepiscopus, qiiadra-

'^ Ejusd. lili. iii. cap. 2.;. [p. 73. giiita annis iK)st V^aleriiiin siii pontiHca-

'Eir6i5^ yap tov rvpdvvov Ti\(VTr]aav- tiis dignanter expletis, ad cwlestia trans-

Tos, airh Trjs nar^ou Trts vi)(tov /xerfiKdev ivit, anno Doininicje iucarnatiunis cen-

(is Trjv 'Ec^etrov, airrjei ■n-apaKaXuii/j.evos tesiino vicesinio octavo."]
Kal (nl TO, 7rA7j(Tio'x'<'pa twv idvSjv. Hirou <' lliid. [p. 375. " Sed et alii pliirirni

fiiv i-Kt(rK6Trovs KaTaar-qacov, Httov 5e per idem temptis apostolonim di.scipuli

'6\as fKKAricrias a.pp.6<T0}v, oirov St KXvpcfi sn])erstites erant, qui et'clesia; sancta?

'iva ye riva KKr\pw<TO)v raiv vnu tuv irvev- .-ediHcia constnientes, regniim coelorum

ixarcs ffrnxaivoixevuiv.^ per omnem terrani verbo Dei eonsecra-

« 3Ieth()(liiis apiid 3Iarian. Scotiim in bant, aiigentes perlectionis salutare ])rae-

annis Christi i.xxii. lxxiv. lxxxvi. ceptum, iit ex})editis in praMlicatione

et c. [Francofurti, 1583. Comjiilatio evangelii eleetis, ad alias gentes, alias-

Chronolog. p. 710. " Petrus jiissit Ala- que urbes properarent ; et vel principes,

termini, et A'alerium et Kuchariiun vel evangelista», vel pastores ipsonim

priedicare verbuni Dei citra nioiiti's iia- apostolonim suppares, ]iost priiiias suc-

tiom'biis."J cessiones in ecclesiis (piaj per orbem

•• Ibid. [p. 371. " JMetliodius sic : In terne sunt, fniigebaiitiir officio. De

cujus scilicet \'espasiani exordio Endia- quibns post Matemuin, qui quitdnigiiita

riiis Treverica; ecdesia; culmen, ipse annis Treveri pra-dicationis regimen

superni culminis dignitatem adeptus, tenuit, (luidam ^Viispicius resetlit. De-

aiiiioDominicje iiicarnationis 75, Valeric inde insigiies per legitimas successioiies

dereliquit."] et sanctitate et gratia jioilentes extite-

c Ibid. [p. 377. " ."Metliodiiis sic : runt, sanctissimus quisqiie nomine vel

Cycliis octavus deconiiovalis incipit in- ineritis ceisus, aiiimo siiblimis, sed et

dictione prima. Anno sexto Sixti sacer- geiiere clarus, non segnis, patriae sem-

346

THE PERPETUAL GOVEENMENT

CHAP. xiir.

About Irenseus' time, who succeeded Pothinus, bishop of
Lyons in France, that was martyred when he was ninety
years of age ^, we find Thraseas bishop of Smyrna after Poly-
carp ^, Apollinarius s bishop of Hierapolis after Papias ^, another
of St. John's scholars ; Banchillus ' bishop of Corinth after
Primus and Dionysius^, Polycrates bishop of Ephesus suc-
ceeding some of his kinsmen in the same seat^, Theophilus
bishop of Cesarea"!, to have been renowned, and the most of
them writers in the church of Christ. Of his time, TertuUian
saith : " Survey the apostolic churches, where the very chairs
of the apostles are to <-Lis day succeeded (or continued). Is
Achaia n«^' uo thee ? there thou hast Corinth. If thou be
not tar from Macedonia ; thou hast Philippos and Thessalonica.
If thou travel into Asia, thou hast Ephesus. If thou lie near
to Italy, thou hast Rome "." In Cyprian's time, who was
bishop of Carthage, the bishop of Cesarea was Theoctistus °,
and after him DomnusP, then TheotecnusP and AgapiusM;

per ubique vigens, affectu pio, honore,
actuque, Serenus, Felix, 3Iansiietus, Cle-
mens, Moses, Martinus, Anastasiiis,
Andreas, Riisticus, et author Fabri-
cius, et Fortunatus, atque Cassianus,
necnon et IMarcus, cajterique quamplu-
rimi, qui suis diversis temporibus, non
solum propria proviticia, sed et in ex-
tremis et ultirais indiistrii et illustres,
non solum confessioiie, quin et marty-
rio existentes, regna etiam tyrannonim
vicerunt."]

e Euseb. Eoil. Hist. lib. v. cap. 5.
[p. 138. TloOeivov Sy] 4<p^ HAois rrjs C'^rji
eTfaiv evevT)Kovra <tvv toIs 4ir\ FaWlas
fxapTvpriffacTi Te\ei(i}QfvTos, 'Elpi]vcuos t7]S
Kara AovySovvov 7)s b WoQuvhs, fiyelro
■jrapoiKias, ttjv eTnaKOTrrjv 5ia5e'x€Tai. ]

f Ejusdem lib. v, cap. 24. |"p. 155.
Etj Se Kol TloXvKap-iros 6 iv 'S.jJ.vpvrj koI
ewicTKoiros Koi fxaprvs' Kol ®paaias koX
fTTKTKOTros Kul fj.apTvs UTrb Ev/j.(vias, hs
eV 2/xvpvri K€Koi/j.i]Tat.]

S Ejusdem lib. iv. cap. 21. [p. 115.
^i\nnr6s re eirl tovtois koI 'AiroAivdpios
Koi MeXiToov.]

*> J:jusd. lib. iii. c. 36. [p. 85. Kaff
ti> [sc. xp'^f'oy^ iyvcopi^ero TiaTrias rfjs eV
'lepoTrJAej irapoiKias Kal aurhs 4-niaKOTzos,
av^p TO. iravTa '6ti jxaKiffTa AoyiaiTaros
Kal TTJs ypacprfs €j5T7yau)j'.]

i Ejusd. lib. V. cap. 22. [p. 154.
Koplfdov Se T^j KaO' 'EAAaSa Kara tovs
avrovs xpovovs iirlffKonos "fiv BaKxvWos,

Kal T^s iy 'Etpecrcfi irapoiKias XloXvKpa-

T7JS.]

k Ejusd. lib. iv. cap. 21. [p. 115.
Kal Aiovvffios Kopivdiuv eV/tTKOTros.]

1 Ejusd. lib. V. cap. 24. [p. 155.
Eti 5e Kay(i> 6 fJLiKpoTepos iravToiv vficcv
HoAvKpdrris Kara irapdSocnv tSov avyy^-
vSov fjiov, ols Kol Trapr]Ko\ov9r]<rd riffiu
avTcov. eTTTa fiev ?iaav ffvyyevels (jlov
iTticTKOTroi, iyw 5e oySoos.^

m Ejusd. lib. v. cap. 22. [p. 154.
Kaiffapelas 5e ttjs eirl naA.aicrTiVjj Kadr]-
yiLTo @i6^iXos .^

n Tertull. de Prpescript. Haeret. [cap.
xxxvi. p. 215. "Age jam qui voles cii..
riositatem melius exercere in negotio
salutis tufe, percurre ecclesias apostoli-
cas, apud quas ipsaj authentiese literae
eorum recitantur, sonautes vocem, et
reprsesentantes faciem uniusctijusque.
Proxima est fibi Achaia ? habes Co-
rinthum. Si non longe es a Macedonia,
babes Philippos, habes Thessalonicenses.
Si potes in Asiam tendere, habes Epbe-
snm. Si autem Italiae adjaces, habes
Romam, unde nobis quoque authoritas
praesto est."]

o Euseb. Eccl. Hist. lib. vii. cap. 5.
[p. 205. Kal irdfres flalv &fx6<ppov€s ol
Tzavraxov irpofcrrSiris, xai'povrej KaO'
inrep^o\r]v iirl ttj irapa TrpoaSoKiav et.
privTj yivofxivrf Arffxrirpiavhs iv 'Avtio-
Xeia' ©eo/cTitTTOJ iv Kaicrapeia.^

P Ibidem, cap. 14. [p. 214. T^$ S.'

CHAP. XIII. OF Christ's chiihch. 347

the bishop of LaotUcea was Heliodorus, that succeeded Theli-

mydres'', and after Heliodorus followed Socrates, Eusebius,

Anatolius, Stephanus, and Theodotus s. The bishop of Tyrus

was Marinus*, before whom were Alexander' andCassius*,

and after whom came Tirammiony and Paulinus ^ ; yea, the

successions of bishops in these and other churches dured from

the apostles, not only to the council of Nice, but a thousand

years after Christ ; and in many places to this present day.

For where St. John the evangelist wrote to the pastors of

the seven churches in Asia; to wit, of Ephesus, Smyrna, Per- Rev. li. i.

gamos, Thyatira, Sardis, Philadelphia and Laodicca, their suc-^: '^* '^^
. . . . . »'• I- 7- '4'

cessors sat in the council of Nice, retaining the same place

and office of bishops which their predecessors had in the apo-
stles' time, and there subscribed with the rest, Menophantes,
bishop of Ephesus ; Eutychius, bishop of Smyrna ; Serras,
bishop of Thyatira ; Artemidorus, bishop of Sardis ; Cyrion,
bishop of Philadelphia ; and Theodotus, bishop of Laodicea ;
together with the bishops of Athens, Thessalonica, Hierapolis,
and many other places that had their first bishops from the
apostles' hands ^, In the fourth, fifth, and sixth general coun-
cil, which was kept 6y6 years after Christ, the bishops that

eir\ UaKaiaTivrjs Kai(rapetas QfOKxlarov x Ejiisd. lib. v. cap. 25. [p. 157.

fj-fTaWd^ayTos SioSe'x*''''" '''V" iiriffKoiry^v Kai (tvv avTols Kcitrcrios ttjs Kara. Tvpov

AA)j.vos. 'Bpax^t Se xp^^V tovtov Sia- fKKKr}crias iiriaKOTros.]

yivo/jLfvov, QfSrfKvos 6 Kad' Jifj-as, SidSo- y Ejiisd. lil». viii. cap. 13. [p. 251.

Xos KaBicTaTai.] Twv 5" eVJ 'PotvtKr)s fj.apTvpwv ytvoivr'

q Iliidem, c;ip. 32. [p. 235. 'Ei' Koi- Uv eVicrTj^u^TaToi to -KOLvra 6fo<j>i\f7s rS)v

aapfla 5e ttjs TlaKaiaTLvris anovBai/nara \oyiKwv Xpiarov Qpffx^idruiv Trot/xtVey,

&(6t(kvov TTji/ iinaKoiT^v SieKOdfTa, Tvpuvvlwv (TriaKOTTOs rrjs Kara Tvpoy (k-

''Aydntos 5ia5«xf'at.] kAtjo-Zos-.]

r Kjiisdeiu lib. \ii. cajt. 5. [p. 205. ' Kjusd. lib. x. cap. i. [j). 301. 2oi

'HA(<J5aipos eV AaoSiKfia avairavffafxivov tovtov [tJ/uoi'] iniypdi^/o^i.tv Upwrari fioi

07)A.u,ui5pou.] nav\7y€.'\

s Ibid. cap. 32. [p. 232. Trjs 5' iv " Coiicil. Nitwu. Siibscriptioiies. [t. ii.

AaoSiKfi'o irapoiKias yiyqcraTo yuero 2w- col. 50. " Siibscripscnint trecenti de-

Kparrif Evfff^ios, airh tT/s ' A\(^avSpt<iiv Cfin et octo e])iscopi, (pii in eodem coii-

6pfji.7]6f]s ir6\fws.} cilio coiiveneruiit. Proviiiciu' Asia>;

Ibid. [j>. 235. Kol Tov 'AvaToKlov Se IMetiopliaiitus l'^])liesiiMi.s ; Kiitvcliius

Tov ^lov /xfraWd^avTos, Trjs ^velat tto- Smynieii.sis. I'roviiiciie Lydiw ; Soron

poiKlas vffTaTos tuiv irph tov Sicvyfiov (Senas) Tliyatirensis ; Artemidorus

KadiffTarai ^Tfcpauos 'Avopdovrai Sardiensis. Provinciae ^Vrabia-; Cyrion

5' avrd irpiy avTov &fov tov itdvTwv Philadci])hia'. Provinci.B Syriie t'n?les;

auT?ipos, ouTiKo rfis avrSOi irapoiKias Tbeodonis (Theodotus Laodicew. Pro-

(iriaKOTTos avaSetxOeh @e6SoTos.] viiuij*" .Vcliaiii" ; Pistus Athenieiisis.

t Kjusd. lili. vii. cap. 5. [p. 205. Proviiici.e .Macedoiii;*"; AlcxaiiderTbes-

Ma(,a/3afT/s eV AiAi'cf Map'ivos iv Tvptf saloiiicensis. Proviiicia- Phrygian; Flac-

Kotixy\QiVTos ' AXfiflLvhpov.'] cus Hierapolitaniis."]

348 THE PERPETUAL GOVEENMEKT CHAP. XIII.

succeeded in the same seats, did likewise subscribe, and so
hath the succession of bishops in many places of Christendom,
continued from the apostles' times to this present age. In
some countries where Christianity is decayed, their succession
of bishops is interrupted ; otherwise, throughout the Christian
world, no example before our age can be shewed that ever the
church of Christ in any place or time, since the apostles died,
had any other form of government, than by bishops succeeding
and ruling as well the presbyters as the people that were
under them.

Our answer is easy and ready to all that you have brought;
first, the bishops of the primitive church which succeeded one
another in every place, were all one with presbyters, as Je-
rome telleth you ; and then we grant without exception all
that you have alleged out of these ancient fathers and writers.
Next, when they make any difierence betwixt bishops and
presbyters, as sometimes they do, by bishops they understand
all pastors and ministers of the word and sacraments, and by
presbyters they mean the lay elders, which we seek to re-
store. Thirdly, if you could prove, that bishops were above
other ministers of the word and sacraments ; yet that supe-
riority was nothing else, but a power to call the rest together,
to propose matters in doubt unto them, and to ask their voices
and consents, by which the bishops of those times were di-
rected, and from which they might by no means divert to
their own wills and pleasures.]

I know how easy and ready a thing it is with you to say
Avhat you list, if you may be trusted without any further trial;
but if it please you substantially to prove these things which
you affirm, or but any one of them, you shall find it is a mat-
ter of greater difficulty and longer study than you take it for.
Did you plead before the poorest jury that is, for earthly
trifles, they would not credit your word without some witness :
and in matters of religion that touch the peace and safety of
the whole church of Christ, do you look your voluntary should
be received without all authority or testimony to warrant it ?
if your folly be such as to expect so much at other men's
hands, their simplicity is not such as to yield it. Indeed to my
conceiving, the sum of your answer is very like the form of

CHAP. XIII. OF CHRISt"'s CHURCH. 349

your discipline, for neither of them hath any proof, possibility,
nor coherency.

To prove the bishop's calling to be different fi-om the presby-
ter's, that yet helped in the word and sacraments, I shew that
bishops ordained ministers, which presbyters by the judgment
and assertion of the primitive church might not do ; and that
in every church there were or might be many presbyters ac-
cording to the necessity of the place ; but no more than one
bishop in every church did or might succeed the apostles in
their chairs. Hence I conclude that bishops ever since the
apostles' times, were distinguished from those presbyters that
assisted the pastor of each place in the word and sacraments.
You answer that cither bishops were all one ^vith presbyters,
or if there were any difference betwixt them, presbyters then
were lay elders. In which words you close not only a mon-
strous falsity, but a manifest contrariety. For in eflfect you
say, presbyters were bishops, and no bishops ; presbyters
were no laymen, and yet laymen. If presbyters were bishops,
they were no lay elders ; if they were lay elders, they were
no bishops. You must therefore choose the one, and refuse
the other as false and repugnant to the former. Take which
you will, the choice must be yours, what you will answer.

The bishops which succeeded the apostles were the pastors
and ministers of every parish ; the presbyters were the lay
elders, that together with the bishop governed the chmxh in
common.] Could you make any proof for lay elders, either in
scriptures or fathers, you had some show to mistake presby-
ters for lay elders ; but I have already perused the weakness
of your guesses''; and withal made just and full proof for
the contrary ; that the primitive church of Christ had no pres-
byters ■=, but ministers of the word and sacraments. If you be
loath to turn back to the place, hear what the great African
council saith, wherein sat, besides St. Augustine, two hun-
dred and sixteen bishops. " In the former council," saith Au-
rclius, " we thought meet that these three degrees, tied to a
kind of continency by reason of their consecration, I mean

••TlmsL.: " Verum excnssis opinio- c ThusL.: " NiiUos in jirimii jmris-
imm vestranim fuiuhimentis jam antea biinaijiie ecclesia preshyteros,"
demoiistravi,"

350

THE PERPETUAL GOVERNMENT

CHAP. XIII.

bishops, presbyters, and deacons, as becometh bishops and
priests of God, and Levites and servitors about the divine sa-
craments, should be continent in all things. All the bishops
answered. We like well that all which stand or serve at the altar
should be continent''." Then presbyters were consecrated, and
priests to God, and approached to the altar, and ministered
the divine sacraments. The imperial laws say as much :
" Touching the most reverend presbyters and deacons, if they
be found to give false evidence in a pecuniary cause, it shall
suffice for them instead of whipping, to be three years sepa-
rated from the sacred ministry ; but if in criminal causes they
bear false witness, we command them to be degraded of their
clergy, and subjected to the penalties of the law®." Then
presbyters in the primitive church were both of the clergy
and sacred ministry, as the very laws of the Roman empire
do testify. Jerome, on whose words you so much depend,
saith : " All these places prove, that in ancient times, presby-
ters and bishops were all one ^." And again : " The bishops,
presbyters and deacons, ought greatly to provide that they
excel all the people which are under them, in conversation
and doctrine; because it vehemently destroyeth the church
of Christ to have the laymen better than the clergymen ^."
And Augustine : " "Whosoever, either bishop, presbyter or

d Concil. Afric. can. iii. [t. ii. col.
1051. Ai>pri\ios iirifTKOTTOs eltrev 'E,v
T^ irpoXa^ovari (tvv6Scj) ais irepl pvQfJLOv
iyKpaTfias Kol ayvelas e^TjTeiTo, ^peaev
lilffTe TOVS TpeTs ^aO/j-ovs tovtovs, tovs
ffvv^ifffxcp Tiv\ T^s ayvelas Bia rrjs Kadie-
p<oavvr)s <rvfnr€-n-\€y/j.4vovs {(pr)lJU Si] eiri-
<rK6irovs, irpecr^vTipovs koX Smkovovs) iis
irpfTTei oaiois itriaKSirois Kal Upevai &eov
Kal Atvi'Tais Kal virovpyovcrt deiois Kadie-
pdifxaffiv, eyKpareis ilvai iv iraffLv, 'Siroos
SvvT)doiicrLv o Trapa rov @€ov airXws atrou-
(Tiv, iinrvx^^v. 'iva Ka\ rh Sia. ruv awo-
<rr6\oov TrapaSodet/ Kal i^ avTrjs ttjs ap-
XaiOTtjTos KpaTTidlv, Kal 7}fj.e7s 6fx.oi<>is
(pvXd^cofifV.^

e Justinian. Novell. Const, cxxiii. cap.
20. [Getting. 1797. tit. vi. p. 501. Tois
8e euAa^eCTciTots TTpeff^vripois koX Sia-
k6vois el evpedilev virtp ;;^pr)/iaTi/c^s ai-
Tias ^fv5ofj.apTvp7](rafTes, apKetrei avrl
fiaffavwv firl rpeis (viavTovs x'^pK^'^^'^'-
TTjs Betas vir-qpecrias, Kal fjLovacrrtipiois

irapaSiSoadai. virep Se eyK\i]iJi.aTiKWV al-
ricov el xpev^ofiapTvpiav eXvoiev, ttjs iv T<fi
KXripcj} d|ias yv/xvov/xevovs, rots vofiifiois
viro^dWeffOai Troivals ■7rpoo'TaTTO|U€»'.]

f Hieron. in cap. i. ad Titum. [t. ix.
245. " Haec propterea, ut ostenderemus
apud veteres eosdem fuisse presbyteros
quos et episcopos: paiilatim vero ut dis-
sensioniim plantaria evellerentur, ad
unum oranem soUicitudinem esse dela-
tam."]

S Idem in cap. ii. ad Titum. [t. ix.
254. " Qualis enim aedificatio erit dis-
cij)uli, si se intelligat magistro esse ma-
jorem ? Unde non solum episcopi, pres-
byteri et diaconi debent magnopere pro-
videre, ut cunctum populum cui praesi-
dent conversatione et sernione praece-
dant, veruni et inferior gradus, exor-
cistae, lectores, ajditui, et omnes omnino
qui domui Dei serviunt. Quia vehe-
menter ecclesiam Christi destruit, me-
liores liiicos esse quam clericos."]

CHAP. XIII. OP Christ's church. 351

layman, doth declare how eternal life may be gotten, he is
worthily called the messenger of God''." Then if bishops
were no laymen, no more were presbyters. You must there-
fore send your lay elders to the newfound land ; the Christian
world never heard of any such ecclesiastical governors, before
some men in our age began to set that fancy on foot.

As for presbyters that were clergymen and ministers of the
word, we shew you both by the scriptures and stories, they
were many in one church, and yet was there in every church
and city, but one of them that succeeded the apostles, as
pastor of the place, with power to impose hands for the
ordaining of presbyters and deacons \ Those successors to
the apostles, the church of Christ even from the apostles' age,
hath distinguished from other presbyters by the two proper
marks of episcopal power and function ; I mean succession
and ordination; and called them bishops. Thus much is
mainly proved unto you'' by all those apostolic churches that
had many presbyters as helpers in the word, and never but
one bishop that succeeded in the apostolic chair. At Alex-
andria this succession began from Mark the evangelist, and
first bishop of that church, after whose death (Peter and Paul
yet living) Anianus was elected by the presbyters there, and
placed in an higher degree over the presbyters, and called a
bishop. They be Jerome's own words that I press you with:
** At Alexandria from Mark the evangelist, the presbyters
always electing one of themselves, and placing him in an
higher degree, called him a bishop '." The like he saith was
done in the whole world. " After every man began to take
those, whom he baptized, to be his own and not Christ's, it
was decreed in the Avhole world, that one of the presbyters
should be chosen and set above the rest, to whom the whole
(or chief) care of the church should pertain "\" There were

'' August, in Apoc. Homil. ii. [t. ix. non aliuiule deriratis,"

col. 660. '"Nam quia etiain angelus 1 Ilieroii. Evagrio. [t. ii. 329. "Nam

nuncius interpretatur, quicunqne aut et Alexandria; a IMarc;* evaugclista us-

episcopus aut presbyter aut etiani laicus que ad Ileraclani et Dionysiuin ei)isr()-

frequeiiter de Deo lixjuitur, et quomodo pos, presl«yteri semper ununi ex se ele-

ad vitam ieternam iierveiiiatur, aniuin- ctum, in extelsiori gradii colloeatum,

ciat, merito angelus Dei dicitur."] episcopum nominalmnt."]

i "lor the ordaining of presbyters and '" Hieron. in cap. i. Kpist. ad Titnm.

deacons," omitted L. [t. ix. 245. " Postquam uinisquisque

k Thus L. : " Quod quidem exemplis eos quos ba|)tizaverat suos esse putabat.

352 THE PERPETUAL GOVERNMENT CHAP. XIII.

many presbyters in every church, and out of them one was
chosen, and set above the rest (of the presbyters) to repress
schisms. He doth not say, that every place had one presby-
ter and no more, which was called a bishop, but one chosen
out of the presbyters (which were many) was placed in every
church throughout the world, not over the flock only, but
over the rest of the presbyters also, which preached and bap-
tized as well as he, and consequently were ministers of the
word and sacraments, and no lay elders as you dream.

Wherefore to tell us, that the bishops which succeeded the
apostles in their chairs, were the presbyters and ministers of
every parish, is a very jest. Not only St. Jerome's words,
but all the apostolic churches and ancient stories most plainly
convince the contrary. At Antioch, even as at Alexandria,
there were from the apostles' times a number of presbyters
and labourers in the word ; yet the succession continued
always in one and no more. Ignatius, the next bishop of
Antioch after Euodius, who received the first charge of that
church from the apostles' hands, when he was carried pri-
soner to Eome, writeth unto the church of Antioch, willing
the " laity to obey the presbyters and deacons :" and adding,
" You presbyters feed the flock that is with you, till God shew
who shall be your ruler "" or pastor after my death. The
like he doth to the churches of TraUis, Magnesia, Tarsus,
Philippos, Philadelphia, Smyrna, and Ej)hesus, in every of
his epistles to them, remembering the bishops, presbyters and
deacons, that guided them, and naming Polycarpus, Onesimus,
Demas, Vitalis and Polybius as bishops of Smyrna, Ephesus,
Magnesia, Philippos and Trallis, apart from the presbyters of
the very same churches : yea, what church of account was
there in Christendom, that had not at one and the same time,
both a bishop and presbyters. Irenseus was presbyter under
Pothinus, bishop of Lyons ° : at Antioch was Geminus under

non Christ! ; in toto orbe decretnm est, avaSei^ri 6 ®ehs rhv ixeWovra &px€iv

ut unus de presbyteris electiis super- v/j.wv.~}

poneretiir caeteris, ad quern omnis ec- o Hieron. Catal. Scriptor. Eccles. [t.

clesiae cura pertineret."] i. 279. "Irenseus Pothini episcopi qui

" Ignat. ad Antioch. Epist. [ed. Is. Lugdunenseni in Gallia regebat eccle-

Vossius, Lond. 1680. p. 86. Oi wpea^v- slam presbyter, a martyribus ejusdem

Tfpoi, iroifj-dfaTf Th iv v/j.7y ■Koi^iviov '4oos loci ob quasdam ecclesiae qna?stiones le-

CHAP. XIII.

OF CHHIST S CHI KCM.

353

Zebenus, and Malchion under Paulus Saraosatenus, and Dio-
dorus"", Hcliodoius, Theodorus, Isaac, Mochinus, and infinite
others under the bishops of that see''. So at Alexandria were
Pantjenus, Clemens and Origen, presbyters under Serapion,
Asclepiades, and Demetrius, bishops : and so Dionysius,
under Heraclas; and Pierius, under Theonas''. And under the
foresaid Dionysius, when he was bishop of Alexandria, were
Maximus, Dioscorus, Demetrius, Lucius, Faustinus and A-
quila, presbyters "■ ; Tertullian, Cyprian, and Cecilius were pres-
byters in the church of Carthage \ St. Augustine was a pres-

gatus Romain missus, honorificas super
noiniue siio ad Eleutherium episcopuni
perfert literas."j

"o Iliid. [p. 289." Geminus Antioche-
me ecclesia' pri'sliyter pauca iiif^enii sui
monunieiita coniposuit, florens suh Alex-
anflro principe, et episcopo urliis suae
Zelieiino, eo vel maxime tempore, quo
Heraclas Alexandriua; ecelesiae poutifex
ordinatus est."

Iliid. p. 291. " Makliiou disertis-
simus Antioclienji! ecclesiw jiresbyter,
(juippe qui iu eadem urlie rhetoricain
floreiitissime doiuerat, adversum Fau-
lum Saniosatenum, qui Autiochenie ec-
cJesiie episcopus dogma Artemonis iu-
staurarat, exripieritibus iiotariis dispu-
tavit, qui dialogus iiodie extat."

Il)id. p. .:;oi. " Diodorus Tarseiisis
episcopus, dum Antiochiae esset i>res-
byter, magis claruit."]

I> Geniiadii illustriuin Virorum Ca-
talog, in Op. Hieron. [t. i. p. 314. Basil.
'.S3 7- " Heliodorus presbyter scrijisit
libruin unum de naturis rerum exor-
dialium ;" &c.

Ibid. p. 315. " Tlieodoius jiresbyter
scripsit ad alia uionasteria scrijjturarum
sanctarum epistolas seruione digestas.

'I'heodorus Antioijlienae ecclesia?

pre.sbyter, vir scieritia (;auti!S, et lingua
(lisertus, scripsit adversum A])o]liua-
ristas, et Aiioma'os de iucjirnatione Do-
mini, libros ad quinderim millia versuum
continentes."

Ibid. p. 318. " Isaac scripsit de
sancta Trinitate, et de incarnatione Do-
mini librum obscuris-sini.t disputationis
et involuti sermonis," &c.

Ibid. p. ^27,. "■ .Mochimus Mesopo-
tauienus apud Antiochiam presbyter,
scripsit adversus iCutychem egregiimi
lilirum ;" &c.

Vide et alios peue infinitos iu eo-
dem catalogo. Ed.]

BILSON.

f] Hieron. Catalogus Scriptor. Ec-
cles. [t. i. p. 280. " Pautienus Stoicae
secta; philosii](hus, juxta quandam
veterem in Ale.xandria consuetudinem,
ubi a .Marco evangelista semper eccle-
siastici fnere doctores, tantw prudentiie
et eruditionis, tam in scripturis divinis,
quam in seculari literatura f'uit, ut in
Indian) quoipie rogatus ab illius geiitis
legatis, a Denietrio Ale.xandria? ej)iscoj)0
mitteretnr."

Ibid. |i. 281. '• Extat Alexandri
Hierosolymitarum episcopi, qui cum
Xareisso postea rexit ecclesiam, epistola
super ordinationem Asclepiadis c.nifes-
soris ad Antiochenses, congratulantis
eis, in qua ponit in fine, ' Haec vobis,
domiui ac fratres scripta transmisi per
Clementem beatum i)resbyteruin, virnm

illustrem et probatuni,' &c Constat

Origenem hujus fuisse discipulum."

Ibi<l. p. 285. " Hie [Origenes] A-
lexandriiP dispersa ecclesia, deciuio octa-
vo ietatis sua" anno /caTTjx'»?o'fa»' opus
aggressus: postea a Demetrio, ejus url>is
episcopo, in locum Clementis presbyteri
coufirmatus, per multos annus floruit."
Ibid. p. 290. "Dionysius Ale.'can-
drin:e urbis e[>iscopus sub Heracla scho-
lain KaTT)xr)afMV presbyter tenuit, et
Origenis vabb- iusignis auditor fuit."

Ibid. p. 293. '• Pierius .Vlexaudriiiie
ecdesiw presbyter, sub Car > et Diocle-
tiano princi])ibus, eo tempore quo ean-
dem ecclesiam Theonas episcopus rege-
l)at, florentissinie docuit populos."]

r luiseb. Ecd. Hist. lib. vii. cap. i 1.
[p. 213. 'Ef Sf rrj ■k6\(i KaraSeTwicatTtv
a.<(>av<ios iiri(rK(Trr6fxevoi rovs o5fA(^oiij"
irptaPiTfpoi ^'■^v, Ma|i^tDS, AtiicTKopos,
Arifj.-li'Tptos, Kol \ovKtos' ol yap «V rep
K^ff^j-'f irpoipayiarfpoL 'taucrTlfo! Kol 'A-
Kv\a^-, eV AlyuiTTfp irXaf ciJj'Toi. ]

s Hieron. Catal. Hccles. Scriptor. [t.
i. p. 284. "Tertulliaiuis presbyter, nunc

A a

354

THE PERPETUAL GOVERKMENT

CHAP. XIII.

byter under Valerius, bishop of Hippo*; and under Augustine
was Eradius, that succeeded him", and other more. Chry-
sostom was first presbyter under Flavianus, bishop of Antioch,
and after made bishop of Constantinople. Of Vigilantius, a
presbyter in Spain, Jerome saith : " I marvel the bishop in
whose charge (or diocese) he is reported to be a presbyter j,
doth not break that unprofitable vessel with the apostolic rod,
even with an iron rod^." Of Jerome St. Austin saith : " Al-
though by the names of honour which now have prevailed in
the use of the church, a bishop's place be greater than a pres-
byter's, yet in many points Augustine is less than Jerome y."
The presbyteries of Csesarea'^, Edissa% Massilia'', Vienna •=, Mi-
lan, and of infinite other churches'", might be likewise proved®.

demum primus post Victorem et Apol-
lonium Latinorum ponitur, proviiicise
Africae, civitatis Carthaginiensis, patre
centurione proconsulari."

Ibid. p. 290. " Cyprianus Afer pri-
mum gloriose rhetoricam docuit : ex-
inde suadente presbytero Cecilio, a
quo et cognomentum sortitus est, Chris -
tianus factus, omnem substantiam suam
pauperibus erogavit, ac post non mul-
tum temporis electus in presbytenim,
etiam episcopus Carthaginensis consti-
tutus est."]

t August. Epist. cxlviii. [t. ii. col.
686. In praefatione : " Augustinus Va-
lerio episcopo suo, cui erat collega, prae-
.sertim in dispensando verbo Dei demon-
strat quam difficile sit sacerdotem piiini
agere." In ipsa epistola. " Jubes ergo,
ut peream, pater Valeri ?"]

u Ejusd. epist. ex. [t. ii. col. 5 1 4.
" Gloriosissimo Tlieodosio duodecies et
Valentiniano Augusto iteriim consule,
sexto calendas Octobris, cum Augusti-
nus episcopus una cum Religiano et
Martiniano coepiscopis suis consedisset
in ecclesia pacis Hipponensiimi regio-
num, prassentibus Saturnino, Leporio,
Barnaba, Foi-tunatiano, Rustico, Laza-
ro, et Eradio presbyteris, astante clero
et frequeiiti populo, Augustinus episco-
pus dixit, &c Presbyterum

Eradium mihi successorem volo."J

X Hieron. adv. Vigilantium ad Ri-
parium Epistola. [t. ii. 119. " Miror
sanctum episcopum, in cujus parochia
esse presbyter dicitur, acquiescere furori
ejus, et non virga apostolica, virgaque
ferrea confringere vas inutile, et ti'adere
in interitnm carnis, ut spiritus salvus

fiat : nee meminerit illius dicti, Si vide-
bas fnrem currebas cum eo, et cum
adulteris portionem tuam ponebas."]

y August. Epist. Lib. [t. ii. col. 84.
" Quanquam enim secundum honorum
vocabula, quae jam ecclesiae usus obti-
nuit, episcopatus presbyterio major sit,
tamen in multis rebus Augustinus
Hieronymo minor est, licet etiam a mi-
nore quolibet non sit refugienda vel
dedignanda correctio."]

z S. Basilii Caesar. Cappadoc. Arch.
Epist. cxcviii. [t. iii. Bened. Paris.
1 730. col. 289. in Epistola Basil, ad
Eusebium Episc. Samosat. Kai yap el
Kol ■KoKvavdpwirSv 7rco$ elvai doKf7 rh
Uparetov fiixHv, aWa avdpwwcDV o./j.eKfT'fi-
Tios e-^6vT(j>v TTphs ras oSoiiropias, Sih rh
fjL7]Te ifXTTOpiveaOai, ixrjre ri]v e|co Siarpi-
3V a.lpel(r6ai, &c.]

a S. Gregorii Registri Epistolarum
[lib. ii. Indiction.x. epist. xxxii. col. 593.
" Quod ego credidi, moxque eimi in
gratiam familiariter rece])i, coram po-
pulo et clero eum perduxi, presbyterium
ei auxi," 8i.cf]

i" Gennadii illust. Viror. Cat. in Op.
Hieronym. [t. i. p. 321. Basil. 1537.
"Cassianus natione Scytha. Constan-
tinopoli a Joanne magno, episcopo, dia-
corius ordinatus, apud Masiliam pres-
byter," &c.

clbid. p. 322. ''Salvianus JMassiliensis

presbyter .scripsit ad Claudianum

episcopum Viennensem, libruni unum."

d Vide et multos alios in eodem cata-
logs. Ed.]

t: Thus I;.: "Si in exemplis ambi-
tiosus esse velim,"

("HAV. XIII. OF chuirt's CIIURCH. f365

but why should I stand so long in a case as clear as sunshine
to those that have any taste of learning or use of reading.'
They can light on no ancient council nor story of the church,
but they shall find the clergy of each city distinct from the
bishop, and subject unto the bishop. Yea, no presbyter might
depart from the church Avhere he was ordained, without the
consent of his bishop, nor be received in another church by
the bishop there, without the liking and license of the bishop
whose presbyter he was first, as appeareth by the councils
of Nice, can. 15. and 16; of Antioch, can. 3; of Chalcedon,
can. 8; of Africa, can, 55. Neither might any man be made
a bishop by the canons, except he were first a presbyter, and
so did "rise by every degree unto the height of the bishop's
calhng f. " All which, and a thousand other rules and canons
do exquisitely prove, that every city had besides their bishop
and under their bishop, as well presbyters as other clergy-
men ; and so without all contradiction, presbyters were dis-
tinct from bishops, and a degree beneath bishops, wheresoever
they be reckoned in order together as deacons, presbyters and
bishops.

" But anciently," as Jerome saith, " presbyters and bishops
were all one."] Those names did not differ at first by reason
the episcopal power and honour was in the apostles and evan-
gelists ; but when those succeeded that were neither apostles
nor evangelists, then began they to be called bishops. " At
the first," saith Theodoret, " they called the same men both
bishops and presbyters ; and those that are now called bishops,
they named apostles. In process of time, they left the name
of apostle to those that were indeed apostles, and they called
them bishops whom before they termed apostles ^," And so
Ambrose : " The apostles are (now) the bishops. After the

f Coiicil.^ Sanlic^iis. can. x. [t. ii. /caret npoKoirhv 5ia3/>ai Svu-ndeiri.]
col. 636. "Ocrtoi iirlffKonos ejne- kuI g Theixloiet. in Epist. i. ail Tim.

Tovro avayKoiov elvai vo/uiCo, "va /uera cap. iii. [Ilalii", i 77 i. t. iii. }>. 652. 'AAA*

TrafTTjs aKptfifias Kal iiTifj.f\fias t^era- oirep (<priv, rovs avrovs fKaKovi/ iroTt

foiTo, wcTTf idv Tis ttKovctios, 7) (TxoAo- Trpf(T0iiTtpovs Kal i-irinKSiTovS' rovs Si

ffTiKhs airh t7)s ayopas alio7ro Mo-kottos uw KaXovfxivovs (wktkSttovs, a.wo(TTu\ovs

yiffaOai, ^tj irpdrepoy Kadiffraadai, ear uiv6ij.a(^oy rov Sf XP^""" irpoi6vTos, rh

fit) Kol avayvojarov, koX StanSvov, Kal fjuv ttjs &iToaTo\7Js ofo/xa toTs a.\T]0a>s

■7rpf<TfivT€pou inrripfffiay e'/CTfAe'crjj. 'Iva a.iToaTi'i\ois KaT(\nrov rjjj/ 5* rfjj itri.

KaO' fKaarof PaO/xhv, (dv irtp d^ios vo- (TKoirfis irpocnjyopiai' ro7s -rraKai KaKov-

IxiaBeiri, iis rrjv a.\}/7Sa ttjj f-jnaKoirris fxtvots airo<TT6\ois ^irfdiaai'.]

A a 2

356 THE PERPETUAL GOVERNMENT CHAP. XIII.

bishop, he is greatest that is said to prophesy; which now
may be the order of presbyters *"." Jerome, commenting upon
these words of David : " Thy children shall be instead of thy
fathers," saith : " The apostles, O church, were thy fathers,
because they begat thee ; and now for that they be departed
this world, thou hast in their stead children, (which are) the
bishops created by thyself; for they are (now) thy fathers
because thou art governed by thems." St. Augustine, upon
the same words, saith in like manner : " The apostles begat
thee, they are (thy) fathers. Is the church forsaken by their
departure ? God forbid. Instead of thy fathers, are children
born unto thee. The apostles were fathers ; instead of the
apostles, bishops are appointed. Those the church calleth
fathers, yet those she begat, and those she placeth in the
seats of (her) fathers ^.^''

If we should grant you that a difference was observed in
the primitive church betwixt the presbyters and bishops, as
well for ordination as succession, yet that difference grew
only "by the custom and use" of the church, and not by any
divine precept or ordinance. And so much is affirmed both
by St. Austin and St. Jerome in those very places which you
allege ; for the church as they say, and not Christ or his
apostles, placed bishops in the seats and rooms of the apo-
stles.] When St. Austin and vSt. Jerome do say that the
church "createth" and "placeth bishops in the apostles'' seats;"

f Ambros. in Epist. ad Ephes. cap. tres. Sed immquid nobisciirn corpo-

iv. [t. V. 354. "Apostoli episcopi sunt, raliter semper esse potuerunt ? Et si

Inter istos [sc. prophetas, evan- iimis ipsorum dixit, 'Cupio dissolvi et

gelistas, pastores, &c.] post episcopum esse cum Christo, multo magis optimum

plus esse intelligitur, qui propter reser- est, manere in carne necessarium pro-

atum occultura scripturarum sensum pter vos.' Uixit hoc quidem, sed quam-

prophetare dicitur, prsesertim quia fu- diu hie manere potuit ? Numquid us-

turee spei verba depromit : qui ordo que ad hoc tempus ? Numquid usque

nunc potest esse presbyterii."] in posteruni ? Ergo iUorum abscessu

S Hieron- in Psalm, xliv. [t. viii. 68. deserta est ecclesia ? Ahsit. ' Pro patri-

" 'Pro patriiius tuis nati sunt tibi filii.' bus tuis nati sunt tibi iilii.'' Quid est

Fuerunt, O ecclesia, apostoli patres tui, ' pro patribus tuis nati sunt tibi Iilii ?'

quia ipsi te genuerunt. Nunc autem Patres missi siuit apostoli ; pro apostolis

quia illi lecesserunt a mundo, habes pro filii nati sunt tibi, constituti sunt epi-

his episcopos filios, qui a te creati sunt, scopi. Hodie enim episcopi qui sunt

Sunt enim et hi patres t\u, quia ab ipsis per totum mundum, unde nati sunt ?

regeris."] Ipsa ecclesia patres illos appellat, ipsa

h August, in Psalm, xliv. [t. viii. illos genuit, et ipsa illos constituit in

col. 416. " Genuerunt te apostoli : ii)si sedilius patrum."]
nii.ssi sunt, ipsi prsedicavernnt, ipsi pa-

CHAP. Xlll. OF OHUIST's CHIRCH. 857

they do not mean as you misconstrue their words, that the
church hath altered the form of the apostoHc government which
she received, and of herself devised another kind of regiment
by bishops ; that were to charge the church of Christ with a
voluntary defection from the apostles' discipline, and an arro-
gant preferring of her own invention before God's ordinance.
With which though some in our times can be content to
challenge the whole church of Christ, and even the apostles*
coadjutors and scholars ; yet Augustine and Jerome were far
from that humour. Their meaning is, that albeit the apostles
be departed this life, who were worthily accounted fathers,
because they were called immediately by Christ himself to
convert and congregate his church ' ; yet the church is not
destitute, forsomuch as she hath power from Christ to create
and appoint other of her children in their places, which are
bishops. " Think not thyself forsaken," saith Austin to the
church, " because thou seest not Peter and Paul by whom
thou wast begotten ; of thine own offspring a fatherhood is
grown unto thee. Instead of the fathers, children are born
unto thee; thou shalt make them rulers over the whole earth '^."
He saith not, the bishops are strangers or intruders on the
apostles"" possession ; but, they are lawful children, and rightly
placed in their fathers' rooms, whose heirs and successors
they are, though their vocation be not immediate from God,
as the apostles'' was. And if St. Austin's judgment in this case
may prevail, he applieth the next words of the Holy Ghost
to warrant the placing of bishops as governors over the whole
earth. And so doth Jerome : " ' Thou shalt make them rulers
over all the earth :' Christ hath appointed his saints over all
people ; for in the name of God is the gospel spread into all
the quarters of the earth, in which the rulers of the churchj
that is, bishops, are placed '."

' Thus L.: " Qui ecclesiam quodara- omnem terrain."]
modo verbi seiiiine procrearent," 1 Hieroii. in Psalm, xliv [t. viii. 68.

It August, in Psalm, xliv. |t. viii. col. " 'C'onstitues ens principes super om-

417. " Non erfj;() te putas desertam, nem terram.' Constif.uit C'hristus san-

quia non vides Petruni, quia non vides ctos suos super omnes populos. In no-

Paulum, quia non vides illos per quos mine enim Dei dilatatum est evange-

nata es : de prole tua tibi crevit pater- liiim in omnibus finilius mundi, in qui-

nitas. Pro patribus tuis nati sunt tibi bus princijies ecrlesia-, id est, episcopi

filii. CV>nstitues eos principes super constituti sunt."J

358 THE PERPETUAL GOVERNMENT CHAP. XHI.

And because you shroud your opinion under the shadow
of St. Jerome and St. Austin, hear what account they make of
this position, That by God's law there should be no difference
betwixt presbyters and bishops. Jerome, rehearsing these
words out of John of Jerusalem''s letters, '* There is no (such
great) diiference betwixt a bishop and a presbyter, their dig-
nity is all one ;" maketh this answer : " This is ignorantly
enough spoken ; a shipwreck in the haven, as the proverb
goeth '° ;" that is, an error in the first entrance. Elsewhere
instructing Marcella against the fantastical novelties of the
Montanists, and shewing wherein Montanus dissented from
the catholic church, Jerome saith : " With us the bishops
have the place of the apostles ; with them a bishop is the
third degree, and so the bishops are tumbled in the third, that
is, almost the lowest place "." And giving his censure of this,
and the rest of Montanus' conceits, he saith : " These things
need no refutation, to express their perfidiousness is enough
to overthrow it." St. Augustine maketh this report of Aerius:
'•' The Aerians have their name from one Aerius, who being a
presbyter, is said to have taken displeasure that he could not
be made a bishop, and fallnig into the Arian heresy, added
certain opinions of his own," to wit, amongst others, " that a
presbyter should not be distinguished from a bishop by any
kind of difference °." Jerome saith it is a shipwreck, Austin
saith it is Aerianism, to say that there should be no difference
betwixt presbyters and bishops.

Austin therein followed the report of Epiphanius, and in- '
quired no further into the reason of Aerius' speech.] For

m Hieron. ad Pammachium advers. tione non indigent : perfidiann eoiiim

eiTores Joannis Hierosolymitani. [t. ii. exposuisse, s,uperasse est."]
162. " Nihil interest inter presliytenim o August, de Hieres. ad Quodvult-

et episcopurn, &.c Hoc satis im- denm. [t. vi. lib. i. Hseres. 53. " Aeri-

I perite: inportu utdicitur na\if'raginm."J ani ab Aerio quodam sunt iiominati,

n Idem ad Marcellam advers. IMon- qui cum esset presbyter, doluisse fertur

tanum. [t. ii. i 28. " Apud nos aposto- quod episcopus non potuit ordinari, et

lonim locum episcopi tenent : apud eos in Arianorum hBeresim lapsus, propria

episcopus tertius est. Habent enirn quoque dogmata addidisse nonnulla, di-

prinios de Pepusa Phrygi* patriarchas: cens, orare vel offerre pro mortuis ob-

Secundos, quos aj>peliant Cauones : at- lationem non oportere, nee statuta so-

que ita in tertium, id est, peiie ultimum leniiiter celebranda esse jejunia, sed

locum e])iscopi devolvuntur, quasi ex- cum quisque voluerit jejunandum, ne

inde ambitiosior religio fiat si quod videatur esse sub lege. Dicebat etiam

apud nos primum est, apud illos novis- presbyterum ab ei)iscflpo nulla differen-

simum sit Hific sunt quae coargu- tia debere discemi."]

CHAP. XIII. OF Christ's church. 359

matters of fact what particular opinions heretics held, Austin
haply might trust Epiphanius or Philastrius, that wrote before
him of the same argument ; but whether their opinions were
repugnant to the doctrine of the church or no, St. Austin had
learning and judgment enough to discern that matter. He is
inexcusable if contrary to his own knowledge and conscience
he pronounce a truth to be an error upon another man's
credit. And therefore never make St. Austin a pupil under
age ; and to be miscarried with Epiphanius' false information.
He concurred in judgment with Epiphanius and Philastrius,
and repelled that assertion of Aerius as repugnant to the doc-
trine and use of the whole church. And that confirmeth
Epiphanius' opinion touching Aerius' positions, which were
not Christian and catholic, as some men in our days begin to
maintain, but rather arrogant and en'oneous. Indeed Epi-
phanius is somewhat vehement, and rejecteth Aerius' asser-
tion in this very point, as "full of folly, nugacity, error, and a
foul fall of one subverted by the devil p." St. Austin jiutteth
him and his followers in the rank of false teachers, for that
besides the Arian heresy, into which he fell, he added certain
positions of his own against " fasting upon set days, keeping of
Easter, rehearsing the names of the dead" at the Lord's table,
and "distinguishing of bishops from presbyters ;" which things
the whole church of Christ observed, and no man ever im-
peached but Aerius and his disciples.

Think you, that Aerius was worthily condemned by Epi-
phanius for denying prayer for the dead, and not rather that
Epiphanius himself erred in that point?] I distinguish the
public actions of the whole primitive church from the private
constructions of this or that father. The church had her set
days of fasting, celebrated the memorial of Christ's resurrec-
tion, gave thanks to God in her open prayers at the Lord's
table for her martyrs and others that died either constantly
for the Christian faith, or comfortably in it ; she likewise put
a difference betwixt her bishops and presbyters. Which of

P Epiphaii. advere. Hseres. lib. iii. p-rtfifvov 'Atpiou 7} avrov ^peirxfAia, koI

U i. Hares. Ixxv. [Par. 1622. t. i. p. 6 CtjAos.

908. Kal '6ti fiiv a(ppo(T\ivris 4(n\ rh TTav Ihid. p. 910. Kol {tpas on travrhs

tnTr\(u>v Tois crvvfcrtv K(KTr)ix(vois, rovro tov ^k toD Aiafi6\ov TrapaaaKfvo/xfi/ov jj

SfjKow 'H-Trdrijae 5« tJ)v iroofi- TTTcStrij, ov fxiKpi Tiy iariv i]

.'560 THE PEKPKTUAL GOVERNMENT CHAP. XIII.

these things can you challenge as unchristian and unlaAvful ?
or what warrant had Aerius to reprove the whole church of
God for so doing ? Just as much as you have now to defend
him, which is none at all.

He reproved praying, and not thanksgiving for the dead.]
He reproved the naming of the dead, and would needs knowi
to what end they rehearsed "the names of the dead""." To
whom Epiphanius answereth : " As for the repeating of the
names of the dead, what can be better, or more opportune,
than that they which are yet behind in this world, believe the
deceased live, and are not extinguished, but are and live with
God," and as the divine doctrine hath taught, " that they
which pray have hope of their brethren absent, as in a long
voyage from them ? We also make mention of the just, as
of the patriarchs, prophets, apostles, evangelists, martyrs, con-
fessors, bishops, and of all sorts, to separate the Lord Jesus
from the order of men, and to give him his due honour and
worship ^" Thus far Epiphanius speaketh soundly, and giveth
good reasons why the church named her dead, even her hope
of their welfare, and faith of their life Avith God; and se-
paration of all men from the Lord Jesus the Redeemer and
Saviour of the world. Chrysostom's liturgy sheweth what
commemoration of the dead was used in the Greek church :
" We offer this reasonable service (that is, the eucharist of
praise and thanksgiving) unto thee, (O Lord,) for all that are
at rest in the faith (of Christ), even for the patriarchs, pro-
phets, apostles, evangelists, bishops, martyrs, confessors, and
every soul initiated in the faith ; but chiefly for the most holy,
undefiled, and most blessed virgin Mary^" He that thinkethj

q Thus L. : " Et siiperbo satis super- vTrtp a5€\<ptiov (iixo/J-evois, ws ep CnroSr}-

cilio noviis hie censor scire vohiit," fila rvyxavovTwy Kai yap SiKaioov

r [Vide notani proxime sequentem. TroioiVe^a t7;i/ ixv{]ixi}v virlp 5t 5i-

I'D-j Kaiaiv Kal YlaTepwi/ Kal TlarpLapx^f, Tlpo-

s Epiphan. advers. H;pres. lib. iii. t. i. (t>riT<vv, Ka\ 'AiroaT6\aiu, Ka\ EvayyeAi-

Haeres. Ixxv. [Par. 1622. t. i. p. 911. (Ttwi , Kal Maprvpcii', kuI 'Ofx.oKoynTwi',

ETTfira 5e Trepl tov ovSixara Xeyeiv tSiv 'ETnaK6irooi'reKa\'Ayaxuop-iTra>i',Ka\Trau-

rfXivTiiaavToiv, ti av e'lrj tovtov npovp- rhs tov Tay^aros/iva rhv Kvpiov '1t](tovv

yiairepov ; ti rovrov Kaipiwrepov, Kal Xpiarhv CMpopiacofxev airh rris ratv av6pu>-

davixaaiCDTepov, TnffTei'ieiv /j,tv tovs Trap- nuiv Ta|ea)s, Sia rrjs Trpbs avrhv Tijj,ris,

6vTas-i on oi aTre\d6i'Tis ^uifft, Kal iv Kal tre^as avrS aTToSi^ei'.]

avvirap^ia ovk elfflu, aWa eial Kal C^trt ' Chrysost. Sancta I\Iissa (sive Li-

irapa t^ ^ecnrirri, koI oirciis hv rh ffi/j,v6- turgia.) [t. iv. 539. "En irporT<pfpofJ.(v

roTov K-fipvyfj.a Sirtyficroiro, &$ fX-rriS icrriv (roi tV KoyiK^v Tadrriv KaTpdav vireo

CHAF. XIII. OF CHKIST''s CHURCH. 361

all the patriarchs, prophets, martyrs, apostles, and the vu"gin
Mary were in purgatory, had need of purgation himself to be
eased of his melancholy ; yet for these, and specially for the
blessed virgin, the church offered her prayers and sacrifice to
God. It is therefore most evident, the church meant the
sacrifice of thanksgiving, howsoever Epiphanius, Austin, and
some others, to extend the prayers of the church to all Chris-
tians departed, doubtfully suppose their damnation might be
mitigated, though their state could not be altered. But these
private speculations" were neither comprised in the prayers
of the church, nor confirmed by them ; and for that cause,
Aerius is jvistly traduced as franticly impugning the religious
and wholesome cvistoms of the primitive and catholic church ;
of which St. Austin saith : " If the whole church throughout
the world at this day observe any thing, to reason for the
reversing of it, is m.ost insolent madness ^■."

If you think St. Austin's censure too sharp for the matter
in question betwixt us, hear the judgment of the general
council of Chalcedon, where were assem.bled 630 bishops,
and mark what they determine of your assertion. Photius,
bishop of Tyrus, had ordained certain bishops within his pro-
vince, whom Eustathius, his successor, for some secret dis-
pleasure, removed from that degree, and willed them to re-
main presbyters. This case coming before the council of
Chalcedon, the resolution of Paschasinus and Lucentius was
this : " To bring back a bishop to the degree of a presbyter,
is sacrilege.'" Whereto the whole council answered, " We
all say the same, the judgment of the fathers is upright"."

You may do well to make more account of the martyrs
and fathers that were in the primitive church, lest if you

Toiv iv wlaTfi ayawauffafifvajv, irpoiraTo- hoc qiiin ita faciendum sit disputare,

puiv, iraTfpwy, iraTpiapX'ioi', irpo(pr]TWV, Kal insolentissima' insaiiia> "]
a.iToffr6K(iiv, KTipvKuv^ evayyf\i(TT(oi', jJ-ap- "' (^oticil. (halcced. Action, de Photio

•Tvpoiv^&fxoKoYqToiv^iyKpaTixrToiVyKalTrav- ilpisc. Tyri et Eustathio Kpisc. l$eryti.

rhs TTvevixaros iv iricrTfi Tere\fiufi4vov, [t. iv. col. 550. naffxac^vos Kal Aov-

i^aipfTcos TTJs iravayias, axpo-UTov, virep- Ki]v(Tios ol fvAa^taraTot firlffKoiroi, Kal

(v\oy7ifjifvrii ^((TTToiv-qs rifxwv 6€or6Kov, Bovicpdrios irpea^vTepo!, roTroTrjpriTai

Ka\ ael -napOfvov Mapi'or.] t^s atroaroKiKris Kadtopas 'Pwfxrjs, (Inov

u Added L. : (''An semina supersti- iiriffKoirov ds irptff&vrfpov Karaytiv

tionis apjielleui, nescio,") ^adfxhv, Upoavhia iariv ndi/rej

V Auf^MSt. ICpist. cxlviii. [t ii. col. ol ivKa^iararoi iirlffKoiroi i^6r)<Tav 5«-

558. " >>imiliter etiain si quid horum Koi'a i) Kpiais ruv iraTtpwv. ■wdvTfs ra

tota perorhem freqiientat e<Tlesia. Nam avra \4yo/j.tv.]

362 THE PERPETUAL GOVERNMENT CHAP. XIII.

condemn all men besides yourselves, posterity condemn you
as void of all sincerity and sobriety : for my part, what I find
generally received in the first church of Christ, I will see it
strongly refuted before I will forsake it. God forbid I should
think there was never church nor faith on the face of the
earth since the apostles' times before this miserable age,
wherein though I acknowledge the great blessing of God re-
storing us to the truth of his gospel far above our deserts, yet
I cannot but lament the dangerous factions, eager dissensions,
and heady contempts, whereby the church of God is almost
I rent in sunder, whiles every man will have his device take
• place, and when they want proofs they fall to reproaches.
We make that account of the primitive church, that Calvin
and other learned men before us have done.] You do not.
No learned men of any age have shewed themselves like to
the spiteful and disdainful humours of our times''. And of
all others you do Calvin wrong ; who though in some things
he dissented from the fathers of the primitive church in ex-
pounding some places that are alleged for this new discipline,
yet gravely and wisely he giveth them that honour and wit-
ness which is due unto them. His words, treating of this very
point, are these : " It shall be profitable for us, in these matters
(of discipline), to review the form of the ancient (or primitive)
church, the which will set before our eyes the image of the
divine ordinance : for though the bishops of those times made
many canons, in which they seem to decree more than is ex-
pressed in the sacred scriptures : yet with such wariness did
they proportion their whole regiment to that only rule of God's
word, that you may easily see they had almost nothing in their
discipline difierent from the word of Gods'." I could wish that
such as seem to reverence so much his name, would in this
behalf follow his steps. He declared himself to bear a right

X Thus L. : " quanta hodie apud nos nem qiiandam oculis reprssentabit.

reformatores isti (ut se perhibent) ad Tametsi enim multos canones edide-

nnuiu onmes inflammati sunt." runt illonim temporum episcopi, quibus

y Calvin. Institut. lib. iv. cap. iv. plus viderentur exprimere quam sacris

§. I. [Amstel. 1667. p. 285. "Nunc literis expressum esset : ea taraen cau-

quo ista omnia clarius ac familiarius tione totam suam oeconomiam compo-

patefiant ac melius etiam in aniniis suemnt ad unicam illam verbi Dei nor-

nostris figantur, utile erit in iis rebus, mam, ut facile videas nihil fere hac

veteiis ecdesi* formam recognoscere, parte habuisse a verbo Dei alienum."]
quae nobis divinse institutionis imagi-

CHAP. XIII. OF CHRIST S CHURCH.

363

Christian regard to the church of Christ before him ; and
therefore is worthy with all posterity to be had in like re-
verend account, though he were deceived in some things,
even as Augustine and other fathers before him were^. The
wisdom of God will have no man come near the perfection of
the apostles, and therefore no blemish to him that wrote so
much as he did, to be somewhat overseen in lay elders, and
other points of discipline ; being so busied as he was with
weighty matters of doctrine, and interpreting the whole scrip-
tures.

But such as have had better leisure to examine this matter
since his death, persist still in the same opinion that he did.]
But not in the same moderation ; they would else not charge
the primitive church of Christ'' with inventing and upholding
an human bishop, (this is) devised by man, and not allowed
by God : whereas Calvin granteth the ancient regiment of
bishops was agreeable to the word of God, and rule of the
sacred scriptures : " If we look into the thing itself (he mean-
eth the government of the primitive church) we shall find the
ancient bishops never intended to frame any other form of
governing the chiu'ch, than that which God in his word pre-
scribed 'J." Now what kind of government that was, you
shall hear his own confession in the same place ; and thereby
perceive that many of the points, which I have before proved,
are so sound and sure, that no man learned can with any
truth resist them : " Every city had a college of presbyters,
which were pastors and teachers : for they all had the func-
tion of teaching, exhorting, and reproving in the congre-
gation, which Paul enjoineth unto bishops. To whom the
office of teaching was allotted, they were all called presbyters.
These in every city chose one of their own number, to Avhom
they gave the special title of a bishop, lest by an equality, as
is usually found, divisions should arise. To every city was

z Thus L. : "quod Augustiiio aliis- §. 4. [Amst. 1667. p. 286. " Veniin si

que cliiris-siniis etvlesia? luniinibus acci- rem, omisso vocabulo, iiituem\ir, re-

djitse non negaraus." perienius veteres episcopos iion aliani

a Thus L. : " alioquin primje puns- regeiiHrc ecclesia' forniani voluisse fin-

simaeque ecclesijp nunquam hanc la- j^^ere ali ea quam Dens verlu* suo prae-

bem aspergerent," t,cripsit."J

b Calvin. lustitut. lib. iv. cap. iv.

364 THE PEKPETUAL GOVERNMENT CHAP. XIII.

appointed a certain region, which took their presbyters from
the city, and was counted part of the body of that church c."
First then presbyteries consisted of pastors and teachers, and
were not had but in cities. Next, lest equality should breed
confusion, over these presbyters in each city, as well as over
the flock, was a bishop, who in dignity and authority was
above them. Thirdly, every bishop had his region or diocese
besides his city; and the presbyters that were designed for
such country parishes as were within his circuit, were fet
from the city, and reputed to be of the body of the episcopal
church. And all these things not only were in the primitive
church, as I have already proved, but they were also agreeable
to the word of God, as Calvin himself confesseth.

You should take all. He telleth you that a " bishop should
have no dominion over his brethren," but, " as a consul
in the senate, should propose matters, ask voices, go before
others in advising, warning, exhorting, and moderate the
whole action with his authority, and execute that which is
decreed by common consent." And this kind of regiment he
saith the fathers acknowledge " first entered by the consent
of men according to the necessity of the times," though it
were very ancient, as " at Alexandria ever since Mark the
evangelist^."] I honour Calvin for his wonderful gifts and
pains in the church of God, and could easily be induced to
embrace his judgment, were it not, that in this case a mani-
fest truth, confirmed by the scriptures, fathers, and by himself,

c Ibid. §. ■2. f " Habebant ergo sin- episcopus, ut dominium in collegas ha-

gnlae civitates presbyterorum collegium, beret: sed, quas partes habet consul in

qui pastores erant ac doctores. Nam et senatu, ut referat de negotiis, senten-

apud populum niunus docendi, exhor- tias roget, consulendo, monendo, hor-

tandi, et corrigeiidi, quod Paulus epi- taiido, aliis pl-aeeat, auctoritate sua to-

scopis iiijungit, omnes obibant. Quibus tarn actionem rogat, et quod decretum

docendi munus injunctum erat, eos communi consilio fuerit, exequatur ; id

omnes nominabant presbyteros. Illi ex muneris sustinebat episcopus in presby-

suo numero in singulis civitatibus unum terorum ccrtu. Atque id ipsum pro

eligebant, cui specialiter dabant titulum temporum necessitate fuisse humano

episcopi, ne ex aequalitate, ut fieri solet, consensu inductum fatentur ipsi ve-

dissidia nascerentur : unicuique civitati teres Dicit enim (Hieronymus)

attribiita erat regio, quae presbyteros Alexaudriae, a Marco evangelista usque

inde sunieret, et velut corpori ecclesiie ad Heraclam et Dionysium, presbyte-

illius acceiiseretiu-."] ros semper unum ex se electum in ex-

<• Calvin. Instit. lib. iv. cap. 4. §. 2. celsiori gradu collocasse, quem episco-

[Amst. 1667. p. 286. " Neque tamen pum nominabant."]
sic hoiiore et diguitatc superior erat

CHAP. XIII.

OF CHKIST S CHURCH.

3G5

eiiforceth me to the contrary*". Jerome's words I have ex-
amined before ; they do not import that bishops first began
by human device and policy. Ignatius, Ircnfpus, Egesippus,
Clemens Alexandrinus, Dionysius of Corinth, Origcn, Ter-
tullian, Eusebius, Methodius, and Jerome himself, affirm the
first bishops were made in the apostles' times, and by the
apostles' hands. St. John in his Revelation writeth to the
seven pastors or chief moderators of the seven churches in
Asia. Whiles St. John lived, as Eusebius recordcth, there
succeeded at Antioch, Ignatius after Euodius ; at Alexandria,
Abilius after Amianus ; at Rome, Clemens after Anacletus
and Linus ; at Jerusalem, Simeon after James^ Yea, St.
John with his own hands made Polycarp bishop of Smyrna,
as IrenseusS, Tertullian^, Eusebius, and Jerome affirm'; and
that next after Eucharius, as Socrates noteth'^ : he did the like
in many other places •, as Clemens Alexandrinus Avriteth. I can

e Thus L. : " nisi mc iiianifesta Ve-
ritas — veliit injei'Ui inunu revocaret."

' Euseb. C'hron. Hieroii. interp.
[Burdigalae, 1604. p. 157. " Primus
Antiochiie episcopus ordiiiatur Euo-
dius." — p. 162. " AntiorhiK' secundus
episcopus ordinatur Ignatius." — p. 160.
" Post iMarcuni evaugelistam primus
Alexandriiiie ecclesife ordinatur ei)isco-
pus Annianus, qui pr<vf'uit annis xxii."
— p. 164. " Secundus AioxandrinHF' ec-
clesicP constituitnr episcopus Ahilius,
qui priefuit annis xiii." — p. 161. "Post
Petrum primus Romanam ecclesiam
teiMiit Linus annis ii." — p. 163. " Ho-
manPB ecclesiae 11, constitnitur episcojjus
f'letus annis xii." — p. 164. " Romaiia'
ecclesiffi episcopus iii. pra?fuit (Clemens
annis ix." — p. 156. " Ecclesiw Ilieroso
Ivmorum prinms episcopus ab apostolis
ordinatur Jacobus frater Uomini." —
p. il'io. "Jacobus frater Domini, quern
omnes .Tustum apjiellaliant, a Judk-is,
lapidibus opprimitur, in cujns thronum
Simeon, qui et Simon, secundus assumi-
tur."]

e Iren. adv. Hhm-cs. lib. iii. caj>. 3.
[p. 233. liUtet. Par. 1639- " l'>t Poly-
carpus auteui non sobmi ab apostolis
edoctns et conversatus cum multis ex
eis qui Dominum nostrum vidernnt,
sed etiam ab apostolis in Asia ; in ea quae
est Smvrnis ecclesia constitutus episco-
pus, quern et nos vidinnis in prima nostra
a^tate : multinu enim perseveraverat, et

valde senex gloriosissime et nobilissime
martyrium f'aciens exivit de hac vita."]

h TertuU. de Praescript. Hwret. [cap.
xxxii. p. 213. " Hoc enim modo eccle-
sia? apostolica; census suos deferunt :
sicut Smyrnajorum ecclesia Polycarpum
ab Joarme conlocatura relert."]

' Hieron. C'atal. Script. Eccles. [Ba-
sil. 1537. t. i. p. 273. " CuuKpie navi-
gans Smyrnam venisset, ubi Polycarpus
auditor Joannis episcopus erat, scripsit
imam epistolam ad Ephesios, alteram
ad Magnesianos," etc.]

k Socrat. Eccl. Hist. lib. v. rap. 22.
[p. 284. Kal oTt rioXvKapiros d rvjj
S/uupi/rjy (iriaKOTTOs hs varepov iir\ Fop-
Stavov ij.aprvpr](ras, 'AviKi}r(f tw eVj-
aK6wcf TTJy 'Piifirjs fKoivuivei, /j.r]Siy Sta-
Kpiv6nfvos irepl €oprrjs irphs avrhv, KairoL
Kal airrus f^eyx<^p'tov ttjs iv 'S.fxvpvri
avm^Qdas, rfi T«T(rap((TKaiSfKa.Tri to
irdax"- eTiTfAdji', i>s if rrj TrifMiTTr] T^y
iKKKriaiaariKr)S IffTopias Eii<re/8joy Ae-
yti.\

1 Euseb. Eccl. liist. Iii). iii. cap. 23.
[p. 73. 'O Si KX^i/xrts bfxov rhv xP'^^ov
firi(rr)iJ.riv(liJ.euos Kal icrroplay afaynaio-
Tar7)v oir ra KoAct Kal iiTW(piKi) <pl\ou
aKoveiv Ttpo(nidy]aii', tv <f> rh i <tu'^6-
fxiyo! Tr\ovcrtos iireypa^fv avrov avy-
ypd/xfiaTi. Ka^wv 5e afdyfoidi SiSf irws
ixo^c'^'^ f*^ oitToi) rrtv ypa(p->]v. Akovctov
Hvdov ou nvCov, dAAo uvra \6yov, irfpl
'\u)dvvov rov oiroiTTjAou irapaSihofxivov,
Ka\ fivfifiT] itf^vhayixivov. 'ETrtiS^J yap

366

THE PERPETUAL GOVERNMENT

CHAP. XIII.

by no means forsake so many ancient and assured witnesses,
whereof some lived with Polycarp, and were his scholars, to
follow the mistaking of a few words in Jerome by whomso-
ever. Yea, Calvin himself saith : " It is not man's device,
but the very ordinance of God, that we assign to every man
his church. Paul himself mentioneth Archippus bishop of
Colossus™."

That is, pastor of Colossus ; and so we grant each church
ought by God's law to have a pastor.] We must ask further,
whether by God's law each church must have one or many ?
if one, we have our desire ; if many, there must yet be one
chief to avoid confusion. Equality, as Calvin noteth, breedeth
factions ". Jerome saith, " To suppress the seeds of dissen-
sion, one was set above the rest° ;" otherwise there would be
" as many schisms as there be priests P." Beza maketh it an
essential and perpetual part of God's ordinance, to have one
chief in each presbytery. His words are ; " This was essential
in the matter we have in hand, that by God's ordinance,
which must always endure, it hath been, is, and shall be
needful, that in the presbytery, one chief in place and dignity
should moderate and rule every action with that right which
is allowed him by God's law^." And in this he saith right ; for
a multitude ungoverned must needs be confused, which should
be far from the church of God ; and government there can be

Tov Tvpdvvov reXevT^aavTOs, awh rrjs
ndrfiov TTJs VT)aov /j-erriAdey fls T7]v
"Y^tpeaov, aTryei TTapaKaAovfj.evos Kal iirl

TO ■K\T]Cn6x<^pO' TCtlV idvwV, '6lT0V flfV ETTi-

<rK6irovs KaTacTTTicraiv , Hirov Se '6\as e»c-
KAr/criox ap/xdcraiv oirov 5e KATjpcp '4va -yi
Tiva K\ripii>ff(av raiv virh rod TIvev/j-aTos

m Calvin. Instit. lib. iv. cap. 3.
§. 7. [Amst. 1667. p. 283. "Etsi
dum singulis assignamus suas ecclesias,
interim non negamus quin alias ec-
clesias juvare is possit, qui uni est alli-
gatus," &c. — " Nee humaniim est in-
ventiim, sed Dei ipsius institutum. Le-
gimus enim, Paulum et Barnabam
creasse per singulas Lystrensiuni, An-
tiochenorum, Iconiiim ecclesias, pres-
byteros ; et Paulns ipse Tito prsecipit
lit oppidatim presbyteros constituat. 8ic
alibi Philippensiiim episcopos, et alibi
Archippum Colossensium episcopum
commemorat."]

n Ibid. [§. 2. p. 286. " Ne ex sequa-
litate, nt fieri solet, dissidia nasce-
rentur."]

o Hieron. Evagrio. [t. ii.329. "Quod
antem postea unus electus est, qui ca;-
teris prseponeretur, in schismatis reme-
dium factum est ; ne unusquisque ad se
trahens Christi ecclesiam rumperet."]

P Idem adv. Lucifer, [t. ii. 1 39.
" Ecclesiae salus in summi sacerdotis
dignitate pendet ; cui si non exsors
quaedam et ab omnibus eminens detur
potestas, tot in ecclesiis efficientur schis-
mata, quot sacerdotes."]

q In Respons. ad Tractat. de Minist.
Evang. Gradibus, cap. xxiii. fol. 153.
[" Essentiale fuit in eo de quo hie agi-
mus, quod ex Dei ordinatione perpetua
necesse fuit, est, et erit, ut in presby-
terio quispiam et loco et dignitate pri-
mus, actioni gubernandae prwsit, cum
eo quod ipsi divinitus attributum est
jure."]

CHAP. XIII. OF CHUIST's CHURCH. 367

none, where all are equal. When the shepherds lead into
diverse pastures, whom shall the sheep follow ? when sundry
lords make sundry laws, which shall the subject obey ? Sure,
if no man can serve two masters, no church can endure two
pastors. Whiles they consent they have but one mind though
many men ; when they dissent, which in all persons is casual,
and in all places usual, then will there be as many sides as
there be leaders. You were as good set two heads on one
body, as two chief rulers over one company. If you confess
there must by God's law be one chief pastor in one church ;
then the chief pastor of each city is the bishop which we seek
for ; and he by your own positions is authorized as pastor of
the place by God's ordinance.

This you shall never avoid, do what you can. Each church
in the apostles' times had many presbyters that laboured in
the word. The scriptures do plainly witness it ; in the church
of Jerusalem, Acts xv. 6. and 23 ; of Antioch, Acts xiii. 1 ; of
Ephesus, Acts xx. 17. and 28 ; of Rome, Rom. xvi ; of Co-
rinth, 1 Cor. xiv. 29 ; of Philippi, Philip, i. 1 ; of Thessalo-
nica, 1 Thess. v. 12: of other churches the like is affirmed,
Heb. xiii. 17; James v. 14 ; 1 Pet. v. 1. Now by God's es-
sential and perpetual ordinance, as yourselves confess, there
must be one chief and pastor of each church and presbytery,
to guide as well the presbyters that are teachers, as the flock
that are hearers, with that power which God's law alloweth
unto pastors. Tell me now, I pray you, what diflerence be-
twixt chief pastors established in every city by God's law, as
you are forced to grant, and bishops succeeding the apostles
in their churches and chairs, as the fathers affirm. If you mis-
like the word bishojj, it is catholic and apostolic ; if you mis-
like the office, it is God's ordinance by your own assertion.

We grant the name of a bishop and regiment of a pastor
are confirmed by the Holy Ghost ; but you yield more to
your chief pastors and bishops than the word of God alloweth
them : as namely, you suffer them to continue for life, where
they should govern but for a month or a week ; you allot
them dioceses, which should be but parishes ; you give them
not only a distinction from presbyters, but a jurisdiction over
presbyters, who should be all one with presbyters, and sub-

368 THE PERPETUAL GOVERNMENT CHAP. Xlll.

ject to the most voices of the presbyters : all which things we
say are against the scriptures.] You frame churches to your
fancies, and then you straightway think the scriptures do
answer your devices. If we give bishops any thing which
the ancient and catholic church of Christ did not first give
them, in God's name spare us not, let the world know it ; but
if we prefer the universal judgment of the primitive church
in expounding the scriptures touching the power and function
of bishops, before your particular and late dreams, you must
not blame us. They were nearer the apostles' times, and
likelier to understand the apostles' meanings than you, that
come after fifteen hundred years with a new plot of church
government, never heard of before. All the churches of
Christ throughout the world could not at one time join in one
and the selfsame kind of government, had it not been de-
livered and settled by the apostles and their scholars that con-
verted the world. So many thousand martyrs and saints that
lived with the apostles would never consent to alter the
apostles' discipline, which was once received in the church,
without the apostles' warrant. Wherefore we construe the
apostles' writings by their doings ; you measure the scriptures
after your own humours. Whether of us twain is most
likely to hit the truth ?

As for your repining at the things which we give to bi-
shops, we greatly regard it not, so long as the scriptures do
not contradict them; we smile rather at your devices, which
say that a bishop should govern for a week, and then change,
and give place to the next presbyter for another week ; and
so round by course to all the presbyters. What scripture con-
firmeth that circular and weekly regiment of yours? By what
authority do you give it the name of a divine institution, when
it is a mere imagination of yours, without proof or truth ?
Shew one example or authority for it in the New Testament,
and take the cause ■■.

Succession by course was ordained by God after the ex-
ample of the priests of Aaron^.] Did the sons of Aaron lose
their priesthood when their courses were ended ?

r Thus L. : " per me quidem non s De Minist. Evang. Gradibus, cap.
vincatis modo, sed triumphetis." xxiii. fol. 156.

CHAP. xiii. OF Christ's church. 369

No, but they served in the temple by course ; and so were
bishops appointed by God's ordinance to guide the pres-
bytery.] Is this all the ground you have, upon this slender
and single similitude to make God's ordinance what please
you ? If such reasons may serve, we can sooner conclude the
perpetual function of bishops, than you can the weekly ; for
not only the high priest kept his honour during his life, but
likewise every priest that was chief of his order. Indeed,
their courses being ended, they departed home, but they lost
not their dignity. But what roving is this in matters of
weight ? Will any wise men be moved Avith such guesses ?
Make us good proof out of the scriptures ; or leave tying
God's ordinance to your appetites.

Ambrose is the man that affirmeth it.] If you come once to
fathers, I hope we have ten to one that affirm otherwise. If
Ambrose did say so, we could not believe him against all the
rest of the fathers, yea, and against the scriptures themselves,
election of bishops being prescribed by Paul to Timothy and
Titus, and not succession in order : but I deny that Ambrose
saith any such thing.

He saith, the next in order succeeded.] He nameth neither
change nor course. It is your own device, it is no part of
Ambrose's meaning. Anianus, the next after Mark, that was
bishop of Alexandria six years before Peter and Paul were
put to death, was he made by order or by election? Jerome
saith expressly, they of Alexandria, " ever since Mark the
evangelist, did always choose'" their bishop, he never suc-
ceeded in order. Neither did Anianus govern for a week or
a year, he sat bishop there two and twenty years, as Euse-
bius writeth " ; and Abilius, the next that was chosen after
his death, sat thirteen years more before he died^, and then

t HitTOii. KvRfT [t. ii 32(). " Nam et vov, ttjs /car' 'AKf^dvSpeiaf napoiKtas 6

Alexatidriif a Marco evangelista usque irpwros 'Avviavhs, Svo irphs Tois (Xkoctiv

ad Heraclam et Dionysiuin episcopos, airoirKrjaas irf) rtKevra 5io5fx«Toi 8'

preshyteri semper uiinm ex se electum, avThv Seirrtpos '\^i\ios.']

in excelsiori grailii collocatum, episco- Euseb. Cii'sar. Chroii. D. Hieron.

pum ni)miiKil)aiit, ([iiomodo si exercitus iiiterp. [Rurdip. 1^104. p- 1^0. " Post

imperatorcm f'aciat, aut diaconi eligant Marcum evaugelistam, primus Alexaii-

de se, (piein industrium uo>-eriiit, et driria- ecclesiw ordinatiir episcopus Aii-

archidiaa)iium \'Oceiit."J niaiius cpii pra»fiiit aimis 22."]

u Euseb. Eccl. Hist. lil>. iii. cap. 14. v Euseli. Eccl. Hist. lib. iii. rap. 21.

[p. 70. Terapry fitv oiiv (Tfi Aofxtria- [p. 72. MiKpy 5f irKtov iviavrov 0afft.

HILSON. B b

370

THE PERPETUAL GOVERNMENT

CHAP. XIII.

succeeded Cerdo ; and the rest in their times all chosen, and
all sitting in the pastoral chair so long as they lived. The
like you may see in the first bishops of Rome, who kept the
episcopal chair during life, and not by course : Linus sat
twelve years'^; Anacletus twelve y ; Clemens nine ^j St. John
the apostle living and ordering the whole church, whiles the
three first bishops of Rome and of Alexandria succeeded by
election, and governed without changing for the term of their
lives. Wherefore it is evident this upstart fancy is far from
God's ordinance^.

If you trust not me, mark how your own friends, I will not
say yourselves, do cross and confute your own inventions.
You say it is God's " disposition," that the Trpoeorws or chief
of your presbytery should " go by course ;" and that order
you call " divine :" they say it is accidental, and no part of
God's ordinance. " It was (accidental) that the presbyters
did in this chiefdom (at the first beginning succeed one an-
other by course*^)." You tell us, the electing one to con-
tinue chief of the presbytery was an human order ; but they
assure us that election in all sacred functions is the com-
mandment of God, and may not be altered. " The command-

XivaavTOS Nepova SiaBexeTui Tpaiav6s.
Ov 5?; TrpwTov eros ^u, iv cp ttjs Kar'
'AXe^dvSpEiav TTapoiKias 'AySiAiot' 8e'/ca
TTphs Tpifflv erecriv 7jyr]adfj.evov SiaSex*-
rai KepSiou.^

Euseb. Cajsar. Chron. [p. 164. " Se-
cundus Alexandrinw ecclesise constitui-
tur episcopus Abilius, qui praefuit unnis

'3-"]
X Euseb. Eccl. Hist. lib. iii. cap. r,^.

[p. 70. 'EttI d€Ka 5e rhv Oveffiraaiavhv

erem jSacriAevcai'Ta avTOKparaip Titos 6

iraTs SiaSe^eraL, oii kotos Sevrepov eras

TTjs )8acriA.eias, Aivos iiricrKoiTOs T-ijs 'Pctj-

fj.aiwv iKKKriaias SvoKaiSeKa r^v Aeirovp-

yiav ivtavTols Karaffxoov ' AveyKX-fiTtf

ravrriv Trapa^iScoat. Tlrou Se Ao/j-eTiavhs

a.Sf\(phs SfaSe^cTai, diio erecri Koi fj.r](Tl

rots ^(Tois ^acrtXeucraj'Ta.]

Euseb. Csesar. Chron. [p. 161. " Post
Petrum primus Romanam ecclesiam te-
nuit Linus aunis xi."]

y Euseb. Eccl. Hist. lib. iii. cap. 15.
[p. 70. AoiSe/cttT^ 5e iTfi. ttjs alnris
riyefiovias, Trjs 'Poofiaiaii' fKK\r](Tias
' AyeyK\T)Tov encnv iTriffKonivaavTa Sf-

KaSvo StaSexiTai KArjjUTjx. "0>' ffwfpyhv
eavTov yeviadai 4>iAi7r7r7jtriois (TZLcrriXKwv
6 aTrSffToXos Si5a(TKei K^yctiv, MeTa koX
K\i]fj.iVT0S Kcd Toiv Aoirrcov awepyuy
jxov, wv ra ovi/j-aTa iv ySi/SAiji) ^uiTJs.]

Euseb. Caesar. Chron. [p. 163. " Ro-
manai ecclesiae secundus constituitur
episcopus Cletus annis xii."]

z Euseb. Eccl. Hist. lib. iii. cap. 34.
[p. 85. Tcov 5' eTTi 'Pci/jL7]s eincrK6iTCiiv
eT€i Tpircc T7JS ToC irpoiiprifievov ^acri-
Aeois apxfis,^K\ri/j,r]s Evapscnai TrapaSobs
r))v \eLTovpylav, auakvei rhv Piov, to.
■navTa ■Kpotrras frr] ivvia rrjs rov Ofiov
\6yov SfSacTKaAias.]

Euseb. Cffisar. Chron. [p. 164. " Ro-
manse ecclesiaj episcopus tertius prae-
fuit Clemens annis ix."]

a Thus L. : " Ex quo liquet novi-
tium hoc comnientum divinae institu-
tioni tarn esse contrarium, quam atrum
albo, aut tenebras hici."

1' De Minist. Evang. Gradibus, p.
153' [" Accidentale fuit quod presby-
teri in hac irpocrracria. alii aliis per vices
initio succedebant."]

CHAP. XIII. OF Christ's church. 371

ment of election is one thing, which must be observed, not
only in deacons, but in all sacred functions ; the manner of
election is another thing *=." The precept cannot be immut-
able, unless it be divine and apostolic ; others have no such
power to command. Now for my learning I would fain
know, this "ruling by course/' if it be "divine," how is it
" accidental ?" if it be " accidental," how is it " divine ?"
And the electing of a president or bishop, if it be " human,"
how is it " commanded ?" if it be " connnanded," how is it
*' human ?" This is the Avay to call sweet sour, and sour
sweet ; to make light darkness, and darkness to be light. I
must see better coherence than I do before I call this a divine
discipline.

You mistake us : we say it is God's ordinance for a pastor
to govern the college of lay elders ; but, for one chief to
govern the college of pastors, we hold is man's invention.]
Would God you did not mistake yourselves. Your presby-
teries must consist cither of laymen alone, or of clergymen
only, or of both indifferently. If of lay elders only, Avho shall
succeed the pastor in the ruling thereof when his course is
ended ; for example, as you say, when his week is out ? His
presidentship must be perpetual, which by your rules is
against God's ordinance, unless you will have the lay elders
in course to do pastoral duties, and rule pastor and all, which
is more absurd, and more against God's law, than the former.
Will you mix your presbyteries of both ? then yet by God's
law, as yourselves enforce it, one pastor must be chief of the
rest of the pastors, and if by the scriptures his superiority
must be perpetual, as after his election it must be, what
diiFcreth this chief pastor for his life from a bishop i you
would limit his government to a week or a month ; but where
doth Paul so ? shew us that rule in scripture or father, and
set up your lay presbyteries. If not, you walk in the wilder-
nesses of your own fancies ; and you would prescribe us rules
of your own making in place of God's ordinance ; which is

c Ibid. p. 154. [" Aliud est electio- fiinctionibus omnibus servatain opor-
nis maiidatum quam immotam non tan- tuit, aliud electionis modus."]
turn in diaconis, sed etiam in sacris

B b 2

372 THE PERPETUAL GOVERNMENT CHAP. XIIT.

dangerous to yourselves, and injurious to others, if it be not
presumptuous against God.

Will you have none chief? Then breed you confusion,
and lay the church open to be torn in pieces with every dis-
sension : besides, yourselves avouch it is an essential and per-
petual point of God's ordinance to have one chief over the
presbytery. These be the brambles and briers of your disci-
pline, which force you to say and unsay with a breath ; but
we take your assertion as good against yourselves, and thence
we frame you this argument : It is an essential and perpetual
part of God's ordinance, that one should be chief over the
presbytery : but the presbyters of each church and city
(where the apostles preached) consisted of clergymen and
preachers : I hope then it is God's ordinance to have one
chief over the preachers and labourers in each church. And
if election be God's commandment, as you also confess, and
consequently the elect once lawfully placed must not be re-
moved without just and apparent defects ; I trust the chief
governor of the preachers and presbyters of each church must
continue whiles he liveth, and ruleth well ; for as he was
chosen for his worthiness, so may he not be deprived till he
prove unworthy. Now a chief ruler or pastor over the people
and presbyters of each city, elected by God's commandment
to continue that charge so long as he doeth his duty, cometh
as near to the bishop's calling which we maintain, as your
head to that which is above yoiu- shoulders.

If you thwart us with lay elders, we have this fair super-
sedeas for them. First prove them ; then place them where
you will. If you talk of going round by course; it is the
order of good fellows at a feast; it waS never the order of
governing in the church of Christ. The priests of the old
law were after a time eased of their pains, but never changed
their prerogatives. If you say they differ not in degree, but
in honour and dignity from the rest, I have already proved
that singularity in succeeding the apostles, and necessity in
ordaining, distinguish them from presbyters. If you quarrel
with their jurisdiction and dioceses, the place now serveth to
discuss those things, forsomuch as we find their function was

CHAP. XIV. OF Christ's church. 373

delivered them by the apostles, and is testified in the scrip-
tures.

The sheet anchor is, if all this were so, that the power of
bishops by God's law should be nothing else but a right to
call the presbyters of each place together, and to ask their
voices, and perform what the most part decree ; and this to
extend no further than their own churches and cities.] This
I think be your meaning ; if you cannot tie them to your
fancies, to bind them fast to their chairs that they shall not
wag ; and if they must needs be highest in the session, yet to
make them lowest in the action, and to do only what shall
please others to determine. But your pleasures, unless you
were more indifferent, are little regarded : the church of
Christ more than fourteen hundred years before you were
born hath considered of their power and charge ; the councils
both provincial and general are extant to decide the doubt.
But if you will try their right by the scriptures, I am well
content, so you take to your presbyteries no more than you
can justify to be theirs: and leave unto bishops that interest
which we prove by the word to belong to their calling.

CHAP. XIV.

The fatherly power and pastoral care of bishops over presbyters and others
in their churches and dioceses.

T TAKE it to be a matter out of question, confirmed by the
-*- scriptures, and confessed by the old and new writers, that
the Son of God willed St. John the apostle in his Revelation
to write to the seven chief pastors of the seven churches of
Asia, calling them by the name of angels. " By the divine
voice," saith Austin, " the ruler of the church (of Ephesus) is
praised under the name of an angel**." " Angels he calleth
bishops," saith Ambrose, " as we learn in the Revelation of
John*." "Angels he calleth those that be rulers of the

d Augiistin. Epist. clxii. [t. ii. col. cum odisset malos, eos tanien tentatos

736. " Postremo quod paulo ante com- et inveiitos pro nomine Domini tolera-

memoravi, dirina voce laudatur sub vit."J
angeli nomine praepositus ecclesia-, quod e Ambros. in Epist. ad Cor. i. cap.

374 THE PERPETUAL GOVERNMENT CHAP. XIV.

churches," saith Jerome, " even as Malachi the prophet doth
witness the priest to be an angel f." And Gregory : "The
preachers in the scriptures are sometimes called angels, as
Alal. ii, 7. tiie prophet saith, 'The lips of the priest should keep know-
ledge, and they should ask the law at his mouth ; for he is
the angel (or messenger) of the Lord of hosts?. '" The new
writers with one consent acknowledge the same. " The
angels," saith Bullinger, " are the ambassadors of God, even
the pastors of the churches '\" "The heavenly letter is di-
rected to the angel of the church of Smyrna, that is, to the
pastor. Now the stories witness that angel and pastor of the
church of Smyrna to have been Polycarp, ordained bishop
(there) by the apostles themselves, I mean by St. John. He
was made bishop of Smyrna thirteen years before the Revela-
tion (of John) Avas written^" Marlorat. : " John beginneth
with the church of Ephesus for the celebrity of the place ;
and speaketh not to the people, but to the prince (or chief) of
the clergy, even the bishop''." Seb. Meyer. : '•' 'To the angel
of the church of Sardis.' Amongst the bishops of this church
Melito was renowned, a man both learned and godly ; but
what predecessors or successors he had in the ministry of the

If. [t. V. 274. " Angelos episcopos di- lachiae secundo et tertio capite."]

cit, sicut docetiir in Apocalypsi .Joan- i Ibid. Cone- ix. [p. 28. " Princi-

nis."] pio indicatiir, cui destiiietur epistolae

f Hieron. Comment, in Kp. ad Cor. i. coelestis, Angelo Smyrnensis ecclesiie ; id

cap. II. [t. ix. 516. " Item hoc loco est pastori, atqne adeo toti gregi

angelos, ecclesiis praesidentes dicit : Testantnr autem historife, angelum

sicut et IMalachias propheta testatur sive pastorem ilium Smyrnensis eccle-

sacerdotem angelum esse, dicens, ' La- siae Polycarpum fuisse, ordinatum ab

bia enim sacerdotis custodiunt scien- ipsis apostolis, ab ipso, inquam, Jo-

tiam : et, legem reqnirent ex ore ejus, anne, episcopum, ac vixisse in mini-

qnia angehis Domini exercituum est :' sterio hujus, ecclesia; annos octoginta

Sive vere propter honorem angelorum, sex Ideoque ante editam Apo-

qui ecclesise assistere perhibentur."] calypsim, quae nonagesimo septinio anno

g Greg. Mag. JMoral. in Job, lib. xi conscribittir, plures annos Smyrnensi

in cap. xii. [t. i. Paris. 1705. p. 369. ministraverat ecclesiae."]
"Angeli qnippe, id est, nuntii, in sacro k August. Marlorat. [1570. Expos,

eloquio nonnunquam pra^dicatores vo- Eccl. in Apocal. cap. ii. p. 145. "Ab

cantur, sicut per prophetani dicitur, hac Ephesina ecclesia incipit Joannes,

(Mai. ii. 7.), 'Labia sacerdotis custo- quia ob credentium multitudinem et

diunt scientiam, et legem requirunt ex loci celebritatem prwcipua habebatur

ore ejus, quia angelus Domini exerci- Et, quamvis quaedam tarn in

tuum est.'"] populo qnam in clero (ut vocant) cor-

'' Henr. Bulling, in Apocalyps. Cone, rigenda essent, non tamen populum

vi. [Basil. 1570. p. 20. "Stella di- aggreditur, sed clerum : nee quemiibet

cuntur angeli. Angeli sunt legati Dei, de clero nominatim compellat, sed prin-

pastores ecdesiarum ; it-i appellati Ma- cipem cleri, utique episcopum."']

CHAP. XIV. OF Christ's church. 375

church is not recorded'." Beza saith: "To the angel, that
is, to tlie chief president, who shoukl have the first warning
of these things, and from him the rest of his colleagues and
the whole church™."

By the person that speaketh unto the pastors of those seven
churches, and name which he giveth them, I collect their
vocation was not only confirmed by the Lord himself, but
their commission expressed. He speaketh that hath best
right to appoint what pastors he would have to guide his
flock, till he come to judgment; even Christ Jesus the Prince
of pastors. The name that he giveth them sheweth their
power and charge to be authorized and delivered them from
God : for an angel is God's messenger ; and consequently these
seven, each in his several charge and city, are willed to reform
the errors and abuses of their churches, that is, both of pres-
byters and people. They are warned at whose hands it shall
be required ; and by hiin that shall sit judge to take account
of their doings. Hence I infer, first their preeminence above
their helpers and coadjutors in the same churches, is war-
ranted to be God's ordinance. Next, they are God's messen-
gers to reprove and redress things amiss in their churches, be
they presbyters or people that be ofienders. Which of these
two can you refuse ? Shall they be angels, and not allowed of
God ? Can they be his messengers, and not sent by him ? He
would never reward them, if he did not send them. Being
sent of God, shall they be charged Avith those things which
they have no power to amend ? Is the Son of God so forget-
ful, as to rebuke and threaten the pastor for the presbyters'
and the people's faults, if he have no further power over
either but to ask voices ! At whose hands doth God require
his sheep, but at the shepherd's ? He cannot be angel of the
(whole) church, but he must have pastoral authority over the
whole church.

1 Ibid. [cap. iii. p. 152. "Inter hu- m Thcodor. Bezae in Apocalyps. Jo.

jus ecclesiif episcopos pni-clarus habetur annis, cap. ii. Comment. [Cantal). 1642.

Melito, vir admodiun eruditus juxtai|ue p. 747- »• '• " Anfrelo, t<? ayyf\<e, id

plus Sed, qui Melitonem est, npoea-Twri ; queni niminini oportuit

hunc prfpcesserint in ecclesiae niiiiiste- imprinii.s de his rebus admoneri, ac })er

rio, vel quos habueiit successores, non euiu cwteros lollegas, totamque atleo

satis constat."] ecclesiam."J

^76 THE PERPETUAL GOVERNMENT CHAP. XIV,

The rest of the pastors, you will say, had the same charge
with him. In their degree they had ; but why doth the Son
of God write only to one of them, if all were even both in
power and charge ? You are wont very eagerly to ask why
the apostle, writing to the churches, never mentioned any
bishop, if there had been bishops in the apostles' times? which
objection, though it be needless to be answered, because it is
negative ; yet Ambrose and EpijDhanius tell you the churches
at the beginning were not settled, nor offices exactly divided ;
yea, the apostles themselves, for a time, kept the episcopal
power in their own hands, and in some places Paul nanieth
the bishop, as Archippus bishop of Colossus ". "But on the
other side we press you with the affirmative ; and ask you
how the Son of God could write precisely to one angel in
every of those seven churches, if there were many or none ?
And what reason to charge him above the rest ; if he had no
pastoral power besides the rest ? It is therefore evident the
churches of Christ before that time were guided by certain
chief pastors, that moderated as well the presbyters as the
rest of the flock ; and those the Son of God acknowledgeth for
stars and angels, that is, for the messengers and stewards of
the Lord of hosts ; at whose mouth the rest should ask and
receive the knowledge of God's divine will and pleasure.

And as they were chief pastors, so were they chief fathers
in the church of Christ, God by his law comprising them
under that name; and commanding not only reverence and
maintenance, but obedience also to be given unto them.
This case is so clear, it cannot be doubted. " The church,"
saith Austin, " calleth (the bishops) her fathers "." The
bishops " are thy fathers," saith Jerome, "^by whom thou art
ruled P." Origen : That " teachers are called fathers, the
apostle Paul sheweth, when he saith, ' I have begotten you in
Christ Jesus by the gospels. '" " He is a good father," saith

n Calvin. Instit- HI), iv. cap. iii. §. 7. [t. viii. p. 68. "Sunt enim et hi patres

[Amstel. 1667. p. 283. " Alibi Archip- tui, quia ab ipsis regeris."]

pum, Colossensium episcopum comme- q Origen. Comment, in Epist. ad Ro-

morat."] manos, lib. iv. cap. iv. [t. iv. Paris.

o August, in Psalm, xliv. ft. viii. col. 1759. p. 521. "Quod autem magistri

417. "Ipsa ecclesia patres illos appel- etiam parentes appellenUu-, et apo.stolus

lat, ipsa illos genuit, et ipsa illos consti- Paulus dicit, quia ' in Christo Jesu per

tuit in sedibus patrum."] evangelium vos genui.'"]

P llieron. Comment, in Psalm, xliv.

CHAP. XIV. OF Christ's church. 377

Ambrose, " which can teach and frame the Lord Jesus in us,
as Paul saith, ' My little children, with whom I travail again
till Christ be fashioned in you^'" "Can I be a father,"
saith Chrvsostom, " and not lament? I am a father in affec-
tion towards you, and languish with love. Hear how Paul
crieth out, ' My little children, with whom I travail again ^'"
And therefore " worthily," saith he, " are the priests to have
more honour than our own parents. They are these to whom
the spiritual births are committed ^" If they be fathers,
they must be honoured ; and the chiefest part of their honour
is obedience. Disobedience of children is punished in God's Dent. xxi.
law by death ; and shall it be no sin in us to disobey the fathers ' ~-'-
of our faith ?

Their flock, you think, must obey them, but their brethren
and feljow presbyters must not. As though the rest of their
flock were not their brethren, as well as the presb