and when they had ordained them Elders in every Church and had praied with fasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a divine institution not holding up of hands in a choice of any Vid. Act. 10 41 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they commended them to the Lord Or if you will say that Timothies ordination though spoken of twice yet it only shewes that St Paul and the Presbyterie were associate in the work you will hardly find Calvin so to interpret 1 Tim. 4.14 in his Institutions But be it so * Chryl hom 13. in 1 ad Tim. cap. 4. that Presbyterie was a companie of Elders whereas Calvin saith they were Bishops yet you cannot by that prove that preaching Elders were of the same antiquitie with the Apostles except you take the Apostles themselves only for such Elders nor yet that preaching Elders saving the Apostles were of equall authoritie with Bishops Mathe. I pray Sir make that forth to me that Elders or Presbyters were not of equall antiquity and dignity with Bishops Phila. You are to observe that both the Office of Bishop and Elders were both at first included in the Apostles only as 1 Pet. 5.1 the Apostle Peter there cals himselfe a co-Elder while he exhorteth Elders yet that proveth not that Peter was only an Elder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no more then it proveth that those Elders to whom he then wrote were all Apostles for none durst join themselves to the Apostles in commission Acts 5.13 till they had ordained and appointed them and therefore no doubt those that ministred had their approbation and appointment first from them except they had an immediate call from God as Paul had from heaven and Ananias in a vision to go and baptize Paul But their ordinary way was to give commission by laying on of hands and ordination Therefore we read Acts 6.3 that they appointed the seven elected Deacons and laied their hands upon them though they had the Holie Ghost before that Acts 6.3 yet had no commission to officiate that dutie till then Acts 6.6 So also Barnabas and Saul was separated by command from the Holie Ghost to the particular work to which God had appointed them and they were separated by the imposition of hands fasting and praier and to that work approved So we find that Barnabas and Saul ordain Elders in every Citie at Lystra Iconium and Antioch Acts 14.22 23. till which time we read not of the word Elders nor of ordination which power of ordination so far as I see was ever kept in the hands of the Apostles and such whom they made superintendents over many Churches So Paul having made Titus superintendent or Bishop over Creet appointed him to ordain Elders in every Citie Calvin Institu lib. 4. cap. 3. which power I find not given to every inferiour Presbyter nor yet to many of them associated without a superintendent I know some may say that those that sent Barnabas and Saul were not Apostles I answer though none of the twelve yet of the second order namely Apostolicall Prophets such as are spoken of Eph. 4.11 not by foretelling things to come but by expounding the divine oracles Ambrose in 1 Cor 12. who in that time were no lesse than Bishops for we read not of any of the 72 Disciples nor of any other meer Presbyters that ever took upon them imposition of hands and therefore when Philip had converted some people at Samaria the Apostles sent Peter and John to lay their hands on them Acts 8. by which they received the Holie Ghost by an holie consignation Eph. 1.13 not for miraculous operation Mathe. What other difference is there between Bishop and Presbyter Phila. As they were more ancient that by them Presbyters might be ordained so they were of more dignitie and authoritie then any meer Presbyters This dignitie and authoritie the Apostles kept to themselves a while First because as yet the Church was not setled Secondlie because at first few or none were found fit for that office But at last lest equalitie and paritie should breed schisme they set up superintendents or Bishops Hieron in Tit. c. 1. Ep. ad Evagri who did excell other Presbyters both in conferring rewards and also in censuring manners as in Tit. 1.5 he had power to ordain So they had a jurisdiction coactive and corrective transmitted to them from the Apostles as Timothy is bid by St Paul to charge some that they preach at Ephesus no other but sound doctrin 1 Tim. 1.3 and to restrain prophane and vain bablings 2 Tim. 2.16 And Titus is also authorized by S. Paul to put some to silence Tit. 1.11 as well as to rebuke others v. 10. yea to excommunicate some Tit. 3.10 Hieron advers Luciferi By this means faction was prevented which else likelie might have made in time as many schismaticks as Priests some people crying up Paul others Apollos others Cephas 1 Cor. 1.12 The Apostles therefore set up Bishops in divers Cities who were succeeded by others in place and authoritie still above Presbyters Aug. cont Manich. Epi. c. 4. to 6. which succession hath kept people still in the lap of the Church whose prosperity hath much depended upon their power and dignitie And that there hath been a continued succession of them the Ecclesiasticall histories sufficientlie declare And that they have been alwaies in higher dignitie then Presbyters must needs be allowed or else the Apostles left the Church in unwarrantable paritie contrary to Christs example who gave the twelve Apostles an higher title then the 72 Disciples Luke 10. and so did they set others above Presbyters And these we find sometimes called Apostles i. of the second order Gal. 1.19 So James the Lords brother was called an Apostle yet he was none of the twelve and also many other called so 1 Cor. 15.7 which were not of the twelve neither This no doubt was in regard of their precedencie as Epaphroditus was called the messenger or Apostle of the Philippians Phil 2.25 Theod. in 1 Tim. 3. and what is that saith Theodoret but their Bishop namely of that Church The twelve are alwaies in Scripture called the Apostles of Jesus Christ because they had from him their immediate divine mission but others that had only Apostolike ordination they are only called Apostles or Apostles i. Bishops of such Churches as Gal. 1.19 and 2 Cor. 8.23 And this appears further that such Apostles were Bishops because Christ commends the Angell of the Church of Ephesus for trying those that said they were Apostles but were not These that were tried could be none of the twelve for they were all known to that Angell if they were at that time living but it is most like to be some that like Diotrephes sought the preheminence of an Apostolicall Bishop which was above the Presbyters in many things As 1. In imposition of hands or confirmation 2. In ordination 3. In superioritie of
overseers while they lived and so left it to other faithfull men afterward James was the first Bishop of Jerusalem as saith Eusebius lib. 3. cap. 5. and St Ierome saith the Apostles ordained him so And Theodoret upon the Philip. chap. 1. saith that Epaphroditus had the Episcopall office setled on him because Paul calleth him their Apostle Eph. 2.25 Mathe. Why were not Bishops trusted with the Church at the first erecting of it Phila. Because the Church had at first more need of Presbyters and Deacons Epiph. cont Aerium lib. 3. ho. 75. for whilst the Apostles continued neer the places where they had planted Churches there was no need of any Bishops or overseers save themselves by their presence letters or messengers But when they were finally to forsake those parts then they did secure the Church by fit substitutes 2. Sufficient men for the office were very scarce to be had as Phil. 2. I have no man like Timotheus who will faithfully care for your matters for all seek their own Calv. Insilt lib. 4. cap. 8. 3. Factions began by the equality of Presbyters as some among the Galathians set up circumcision So Phil. 3. some were called dogs and evill workers and were the enemies to the crosse So Col. 2. some burdened the Church with traditions others corrupted the Gospell with Philosophy Col. 2. So some impugned the resurrection 1 Cor. 15. and Col. 2. Others fained the day of Christ to be at hand 2 Thes 2. many wolves entred foretold Acts 20. and false teachers 2 Pet. 2. yea many Antichrists 1 John 2. and cap. 4. to prevent or represse which the Apostles set up superintendents or Bishops to rule the Presbyters as they to teach the people that the gainsaiers might be reproved Tit. 1.5 And that they exercised Episcopall jurisdiction is plain in that he had power of ordination 1 Tim. 5.2 Oecumen in 1 Tim. cap. 4. lay hands therefore suddenly on no man 1 Tim. 5. And also the power of correction So 1 Tim. 5.1 Rebuke not an Elder but exhort him as a father which plainly shewes the difference between a Bishop and a Presbyter And if we read ancient writers Epiph. haeres 25. Cypr. l. 1. Ep. 8. Ep. 4. you will find beside the proofe of Scripture both reason and practise enough for the setting of Bishops in the Church over Presbyters although in many cases the Presbyters did associate the Bishop Mathe. But how prove you Bishops to be chiefe Phila. It is not unlike but the Church having received this order from the Apostles would alwaies continue it and therefore from the Primitive times they had peculiar to themselves Hier. ad Rusti Monachum singularity in succession and superiority in ordination By singularity I understand one Bishop in one City though divers Presbyters and Deacons in divers Congregations and upon this singularity depends the safety of the Church Hier. advers Lucif which else would be rent asunder by as many schismes as there be Priests It may be you will object that St Paul seems to acknowledge many Bishops in one City Phil. 1.1 as at Philippi he writes to the Bishops and Deacons Oecumen in 1 cap. ad Phil. Chrys hom 1. in 1 chap. ad Philip. Opt. cont Pamerianum l. 25 But these were Presbyters yet called Bishops because as yet the name was common to both but afterward they were distinguished by their proper name as Theodoret writes in the 1 chap. to the Philippians And Optatus saith that he is a schismatick and a sinner that erecteth one Bishops seat against another 2. They had superiority in ordination for it was fit that the lesse should be blessed of the greater and that a superiour must ordaine the inferior It is true Concil Cartha 4. Can. 4. that the Councill of Carthage saith that Presbyters shall lay their hands neer the Bishops hand upon the head of him that is to be ordained so that shewes that Presbyters cannot ordain without a Bishop and therefore their hands were only laied by way of consent and approbation or else the Fathers and other Councils are deceived Yea Tit. 1.4 beside the Scripture settles it in the Bishop not in the Presbyters as you may read in another Councill who rejected a Presbyter that was ordained or consecrated by another Presbyter though the Bishop laied his hands upon his head but suffered the other Presbyter to read the words of consecration Concil Hispalenf Ca. 5. Epiph. haer 69. because himselfe was troubled with sore eies and could not well read So was one Colluthus a Presbyter reproved and all the Presbyters that he had presumptuously made were rejected in a generall Councill So it was decreed against Maximus a Presbyter in the same case Athan. apol 2. by the first Councill of Constantinople Can. 4. Mathe. But how prove you their succession Phila. First the Scripture tels us that the Apostles placed some in divers Cities in their life time as Timothy at Ephesus where Onesimus succeeds Eus lib. 3. cap. 35. Titus at Creet Epaphroditus at Philippi Polycarpus at Smyrna by St John Linus at Rome by St Peter Iren. l. 3. c. 3. Eus l. 2. c. 1. Iames at Jerusalem by the Apostles and he was succeeded by forty Bishops unto Macarius who sate in the Councill of Nice Eus l. 3. c. 22. So Euodias succeeds Peter at Antioch Ignatius was next who had seen Christ in the flesh Hieron in Ignat. Col. 4. Mark St Peter's scholler was Bishop of Alexandria to whom succeeded Arianus Caius of whom Paul speaks Rom. 16. was Bishop of Thessalonica Archippus of Coloss Dionysius Bishop of Corinth and so look and you shall find succession maintained by an holy care of the Church rulers commending it one to the other especially in those places and Cities that had their first Bishops from the Apostles hands and we find them in a plain succession for 676 years after Christ in the fourth fift and sixt generall Councils but by wars persecutions and the like the succession hath been in many places interrupted and sometimes at a stop in Rome it selfe but yet this sheweth there was and ought to be also so far as I see a succession of them continued Hieron ad Evagrium and therefore the Presbyters themselves till they grew factious in case there was none setled by the preceding Bishop they did elect one out of themselves and placed him in an higher degree and called him Bishop And this saith St Jerom was generall throughout the world after that men began to challenge those that they baptized to be their own and not Christs it was decreed that one of the many Presbyters in a City or Province should be chosen Hieron in 1. c. Epist ad Titum and set above the rest to whom the whole care of that Church should appertaine and in these successions continued of one and no more though the Presbyters were many
I pray what be your Levellers Phila. They seem to me to be like those Hereticks of old In the third century of years after Christ called Apostolici in that affected wilfull povertie These seem to do so too by their digging in commons and receiving mens charitie But their new name intimates as if they would levell mens estates to make an equality because people did in the Apostles daies for the better propagation of the Gospell and sustentation of the Gospell-professors bring their wealth and made distribution to every ones need They seem now poor enough but what they may do when they are a fit number I know not but I am sure the way they take is not warrantable nor savours of any true knowledge of Gods providence or of mans prudence Mathe. Have all these wicked Hereticks escaped without any signe of Gods displeasure shewed upon them Phila. No for as he hath suffered many of them to fall into foule sins so upon them have fallen fearfull punishments As for foule sins many of them are caught in the birdlime of lust Simon Magus had one Helena Apelles Philumena Montanus had Maximilla Donatus had Lucilia Elpidius had Agape Priscilianus had Galla the Nicolaitans had wives in common The Popes have been as bad Sergius had Marozia Gregory the seventh had Matildis Alexander the sixt had Lucretia Leo the tenth had Magdalena Paul the third had Constantia and Pope Joan it seems had a Paramour The Anabaptists most unclean because they maintain unlawfull divorces and Polygamie and adulterie under a colour of spirituall marriage by which they are become all one body But I will say no more there is enough discovery made of them in divers books But Gods judgements have followed Hereticks Simon Magus would needs flie and was killed by a fall Hayn compend Eccles hist l. 1. Cerinthus with the fall of an house at a bath Elymas the Sorcerer was strook blind Priscilla and Maximilla hanged themselves Manes was flead alive Arrius voided his guts at a privie Nestorius his tongue rotted off And our late Sectaries have not all escaped for as these beyond the seas came to lamentable ends by wars and other executions of justice Sleid. comment lib. 10. as you may read in Sleidan's Comment in Pontanus and others so even these among us have been marked out by Gods judgements Puntan Cat. Heret Gastius de Anab. exorb Hâ—res Chron. p. 456. 379. 679. 765. 766. For as Servetus was condemned at Geneva and Phiser suffered at Muthus Munerus rackt and headed by the Duke of Saxony John of Leiden and Chipperdolling executed and their bodies hung up in iron cages so you may read in our Chronicles of some burned others hanged of the Brownists for seditious books as Barrow Greenwood Studley and Billet and Penry the author of Mart. Marp Bul. adv Anab. Disco of Brow Brow Donat. proph schisme You may read more of them then I am willing to write in many good authors cited in the margent Some women Antinomians have brought forth fearfull monsters even thirty at one birth and another woman of one female with horns and clawes See Mr Wels his book of Antinomians And for the Antisabbatarians one makes mention of some that laboring on the Lords day have had their corn and houses burnt and of one great man that used to hunt upon that day had his Lady delivered of a child that had an head like an hound which might teach people to take heed that their rest upon the Lords day be not vain and fruitlesse but sequestring themselves from worldly businesse they do on that day give themselves to holy exercises Mathe. But I find some have troubled the Church about ceremonies and forms of government as much as these by their erroneous opinions as those which some call Prelaticall and others called Presbyterians Phil. I cannot deny but that the Prelaticall or Canonicall Ministers have been of late about 1635. more strict than formerly about Church-order and Ceremonies And the Presbyterian hath been more extream then needed against the Prelatical ministrie and Episcopall government since both of them agree in divine truths God hath given them both a right to his house but they quarrell who should have the upper or who the lower rooms and both contend which of them should keep the keies The Lord make them of one heart that the people may be freed of those distractions in which they are bred by their disagreements It were happy if all would take the counsell of Irenaeus to Victor Bishop of Rome who did rashly excommunicate the Eastern Churches for dissenting from his judgement in fasting and celebrating of Easter For he told him they did all agree in one faith and therefore it was more fit for him to study peace unitie and love This controversie was afterward setled by the generall Councill of Nice that Easter being universally kept should also be uniformly kept by all Churches not on the fourteenth of Nisan but on the Lords day So it had been more happy for the Church if these men had suppressed passion and put on patience till the State had called a nationall Councill to have determined those controversies lately risen Mathe. I pray what was the main quarrell about Phila. About superintendency Liturgie and ceremonie By superintendency I mean Episcopacy which word in English signifies the office of Bishops which word Bishop was made so odious by the envious learned to the ignorant Lay-people about 1641. that a Bishop was thought as bad as the Pope either for Idolatry or superstition and so were decried under the colour of a Reformation by the peoples exclamations and their government deposed before any other was setled which hath bred divisions and libertinisme ever since And I conceive if envy had not overswaied equitie faults might have been corrected and yet the dignitie of the office have been preserved which hath been venerable in all antiquitie Mathe. But we find them of no more authority nor antiquity then Presbyters Phila. I suppose you mean not Lay Elders for they were not used till of late years not so much as in Ecclesiasticall censures much lesse in ordination which Calvin himselfe never allowed And if you mean Priestly Elders it will not be found that ordination was committed to them alone without a Bishop for that place 1 Tim. 4.14 which saith that Timothy had the hands of the Presbyterie laied upon him Sedulius Hieron surely that was not ordination * Primasius ad 1 Tim. cap. 4. Oecumen in cap. 9. in 1 Tim. cap. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of him to be a Presbyter but of the Prelacie to make him a Bishop or else the laying on of St Paul hands was but imposition not ordination for he was not surely ordained twice 2 Tim. 1.6 or else both was but imposition of hands by blessing him Indeed the words in Greek are both the same but ordination is expressed by another word Acts 14.23
jurisdiction 4. In Ecclesiasticall censure And 5. In giving definitive sentences Mathe. I pray make this plainly appear Phila. 1. For imposition of hands or confirmation we find no Presbyter nor any of the 72 Disciples to take that office upon him alone without the Apostle or Bishop and when they did so they did it rather for approbation of the partie then benediction Therefore though Philip converted the Samaritans and did miracles yet Peter and John were sent to confirm them Act. 8. so did S. Paul at Ephesus Acts 19. which imposition of hands was not alwaies the medium of conveying the gift of tongues and doing miracles but of sanctifying and comforting grace and therefore called a fundamentall point of Christianitie Heb. 6.2 So 2. For ordination we find it still given by the Apostles not by the Disciples therefore Acts 6. when the seven Deacons were chosen the Apostles laid their hands upon them not any other of the Disciples out of whose number they were taken though they were now but only ordained Deacons of the Churches stock Concil Const in Trul. Can. 16. not of the holy mysteries And 3. They had a full jurisdiction over the Church John 20.21 as my Father sent me so send I you Bed l. 3. c. 15. in Lucan This was not said to the 72 Disciples who might well be the first representative Presbyters but to the Apostles Christ spake this from whom both Presbyters and Deacons were to take their order which if any man with the heretick Arrius will deny then he must prove from whence Presbyters derive their order From Christ they cannot he made none of that name if from the Apostles then they must confesse it subordinate to the Apostles order set in the Church or else they must confound Apostles and Presbyters together contrary to St Paul who saith all are not Apostles 1 Cor. 12.29 So 4. In Ecclesiasticall censures the Apostles and Bishops were supreme as may be seen in 1 Cor. 5.3 where by the authority of Paul the incestuous person is to be delivered to Satan This was the Apostolike rod 1 Cor. 4.21 and as the Fathers called it the Bishops sword which no Presbyter did use to handle farther than as it was delegated to him by the Apostle or Bishop to denounce or declare So 5. In giving definitive sentence in any matter of faith we find it still in the Apostle or Bishop as Acts 15.13 after Peter Paul and Barnabas had been heard James not the Apostle but Bishop of Jerusalem being president of that Councill gave definitive sentence in that controversie about circumcising the Gentiles Mathe. But doth this government stand still in force Phila. I know not why it should not being derived from so high an authority as Christ and his Apostles It is true the pride of the Roman Bishop and the idlenesse of some others have caused the people in many places to cast off this government by which the truth hath much suffered and the people have been much distracted by strange forms of government imposed Mathe. Hath God set any certain forms of government for the Church Phila. Yes in all ages For from Adam to the flood the discipline of the Church was domesticall and paternall the most ancient of the family being both Prince and Priest by which two Offices God hath alwaies governed his Church The eldest son alwaies succeeded in his fathers place except for wickednesse he was rejected as Cain Cham and Reuben After the flood God continued it in Shem who was King and Priest thought to be Melchizedeck Next God called Abraham whom Melchisedeck blessed who ruled his family like a Prince and a Priest so did Isaack his son to whom the promised seed was entailed His son Jacob though the younger got the blessing and birth-right He had twelve sons God in them severed these offices Judah had the scepter and seed roiall insured to him Levi had the Priesthood 1 Chron. 5.2 and Joseph had the birth-right And these three never met again in any one but in Jesus Christ Then after Jacob the Church was governed again by the heads and fathers of the twelve tribes though obscurely in Egypt from whence when God had graciously delivered them and made them his peculiar people he severed the tribe of Levi from the rest to wait upon his Altar Yet he made a distinction of Priests and Levites and of Aaron and his sons from the rest of the same tribe by committing to them the charge of the holy things of the Tabernacle Num. 4. v. 15. 19 20 27 33. and by appointing them over the other Levits that came of Gershom Kohah and Merari to command them their severall services And God punished those that rebelled against this order as may be seen in Corah Dathan and Abiram Num. 6.9 10. who accounting that order wherein God had placed them to be a small matter did aspire to the Priests office and so incurred upon themselves the wrath of God Beside among the Levites themselves were three principall heads named by God himselfe as Eliasaph for the Gershonites Num. 3.24 30. Elizaphan for the Kohathites and Zuriel for the Merarites And afterward there were other chiefe fathers of the Levites that directed the rest in their severall courses allorted by David 1 Chron. 23.24 The Priests also were of sundry orders among themselves The first dignity belonged to the High Priest The secondary to him was Ithamar Num. 4.28 33. and his off-spring who commanded the Gershonites and Merarites to their service These were reckoned and called the Princes of the Sanctuary in those things that pertained to God And out of these were chosen by David the twenty four courses to serve in the Temple 1 Chron. 14. together with substitutes under them to assist in their presence or in their absence Luke 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this respect Zacharias is said to be of the course of Abia viz. the eighth course of the twenty four And these in the New Testament are called the chiefe Priests Mat. 2.4 And these also were Elders and Judges in their own Cities 1 Chron. 26. for the execution of Moses Law and sate also with the Elders sometimes of other Cities in judgement for the explication of Moses Law wherein if any thing seemed too hard then it was referred to the counsell of Priests of the Levites and Judges which sate in that place Deut. 17. which the Lord did chuse for the Ark to rest in Mathe. But what is this to the Church Christian Phila. Though it cannot be proved by consequent that the Church Christian is bound to the same manner of government altogether For 1. The tribe of Levi was not subject to any other tribe but true Christian Ministers are though the popish Priests love not to be yoaked by the secular power 2. The politie of the Jewes being contained in the Law of Moses Deut. 21.19 it was necessary the Judges should
be assisted by those that had the most skill in that Law 3. This preeminence followed the same family by inheritance and birth-right so not with us yet the order that God set for some to rule over others is not lightly to be refused since God saw it was the best order rather then to leave them to a generall equality of Priests therefore the Sanhedrim it selfe consisted not of all that would come in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but of seventy choice men But it is plain that the Leviticall discipline doth set a form of divers degrees among Ministers by the evident wisedome of God which may justly be imitated by the Christian Churches rather then parity which God never approved Mathe. But Christ used no such way of superiority himselfe nor setled any such as we read of Phila. It is true Christ used none such himselfe for he came to serve and give his life for the world Mat. 20. yet at that time he was head of the Church and was a King to rule a Prophet to teach and a Priest to clense But his Kingdome was not worldly and therefore he would not reign over his Church by his bodily presence So he was the disciples Lord and Master even then John 13. and all power in heaven and earth was his then but he did not challenge it til his resurrection Then he took the Scepter and Kingdome declaratively which he only exerciseth by inward and spirituall power and grace but leaves the externall government to others and keeps the spirituall effectuall and celestiall Kingdome in his own hand which by his spirit in his ordinances he conveieth into the hearts of his people and this Kingdome belongs only to the person of Christ and they that think that any man or corporation of men whether the Pope or the Presbytery succeeds Christ in this Scepter they be highly deceived And for the externall government he left it to the Apostles who had the mind of Christ and they did as I have shewed you They were 1. Greater then others in Christs favour alwaies hearing him 2. In gifts of the spirit far above others Acts 2. and in doing miracles 3. They received their abounding measure immediately from the Holy Ghost others received their measure mediately from their preaching baptizing or imposition of hands They shewed their superiority also by charging 2 Thes 3. commanding to Timothy and Titus ordaining contributions 1 Cor. 16. threatning 2 Cor. 13. so St John doth Diotrephes and their delivering up to Satan they that followed them durst not be so bold though the Pope is Ignat. ad Romanos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Ignatius saith I enjoin nothing to you as Peter and Paul did they were the Apostles of Christ but I the least So in another Ep. ad Trallianos he saith I command not as an Apostle but I keep my selfe within my measure Yet the Apostles after they had trained up men by their doctrines letting them accompany them in their travels they then left some in one place as Timothy at Ephesus Titus at Creet and gave them authority to ordain ministers and govern the Church and therefore they were superiour to others for equals have no power over their equals Mathe. But I find Christ forbidding superiority Mark 10. and the Apostles associating others with them in electing to offices Acts 6. and assembling Councils Acts 15. and imposing hands 1 Tim. 4. and in excommunicating Phila. It is true that upon the two brothers request to be the chief favourites in his Kingdome which they supposed would be an earthly dominion and being rejected the other disciples disdaining them the Lord tels them that they should not use civill jurisdiction over one another as the Gentiles did but he doth not deny degrees or diversity of administrations to them but he thereby instructeth them how to use the authority given of God 2 Cor. 10. not for subversion but edification so that hereby he forbids them compulsive dominion or violent jurisdiction over their brethren but to leave that to the secular power Also to be ready to humble themselves to the meanest and of the lowest degree to win them to the Gospell but that all ministers are by that place proved to be equall I understand not and that because as I have said they used power and authority above others which they would not have done if Christ had forbidden it yet I conceive the Apostles among themselves were of equall authority and towards the brethren they carrried themselves more like fathers than Lords or Masters Now for their associating other with them It is true that many places of Scripture seem to make for it viz. that they had the concurrence of Presbyters and others called a Presbytery in their severall dispensations which will not be found so if well examined For first in the choice of Matthias Acts 1. it is not expressed that the Church intermedled only Peter acquainted the rest that one must be chosen in the room of Judas but whether all the Disciples or the Apostles only named Barnabas and Matthias is not fully expressed for it is said they appointed two and praied and cast lots which actions are most likely to be performed by the Apostles who were led thereto by the spirit of God for certainly an Apostle might not be chosen by men however they might put men in election for it therefore God shewed which he had chosen viz. Matthias and he was accounted with the twelve Apostles I beleeve Peter and the rest might have chosen whom they pleased but then it would have seemed partiality and beside they had not yet the Holy Ghost poured upon them and therefore rather committed the choice to Gods providence Acts 6.2 So the seven Deacons by appointment of the Apostles were chosen by the multitude but approved by the Apostles ver 6. which men were at that time only confirmed in that office of trust to distribute the Churches stock impartially to the Grecists and Hebrew widowes not to teach or baptize and though Philip did so at Samaria yet he did it as an Evangelist not a Deacon so here is not any appearance that these were appointed by such a Presbyterie We grant that the people did use to shew their consent in elections by holding up of hands which was never held mysticall or sacred as imposition of hands and ordination is Socrat. l. 4. c. 30 as appeareth in the peoples choice of Ambrose to be Bishop of Millane who was before Lievetenant of the Province for that he had by good perswasions quieted the tumult that was made by the people about chusing a Bishop After which both the Emperor and they desired the Bishops to lay their hands upon him so that it is evident the people nor lay-lay-Presbyters were associated in ordination or in imposition of hands So Chrysostom one of the Ministers of Antioch was sent for by Arcadius the Emperour to succeed Nectarius Bishop of
Constantinople and he was chosen by the full consent of the Clergy and Laietie yet none of them laied hands on him but Theophilus Archbishop of Alexandria Socrat. lib. â— cap. 12. nor doth the fourteenth of the Acts from the Greek word prove any such thing for the word though by some strained will not properly signifie the holding up of hands in election but rather an institution of one to an office or if it did yet is there no mention made in that Chapter of such gesture used by any except Paul and Barnabas Acts 14.23 nor doth that place of Timothy 1 Tim. 4.14 which only text nameth Presbyterie in the New Testament where it is said Timothy had the hands of the Presbyterie laied upon him prove any such association of Presbyters and Lay-men with the Apostle For first 2 Tim. 1.6 if Timothy were at that time made an Elder or Bishop sure it was not by Lay-Elders for the lesse cannot blesse the greater If preaching Elders shall be understood in the word Presbyterie then Presbyters ordained Presbyters or Bishops which we cannot find exemplified in the new Testament What then was the Presbyterie here Chrysostome tels us they were not Elders Chrys hom 13. in 1. Tim. 4. Hieron in 1 Tim. 4. but Bishops And for the word Presbyterie Jerome expounds it for the office that Timothy was called to viz. of a Bishop So doth Primasius and Haymo and Lyra say that Presbyterium is the dignity of an Elder or Bishop yea Calvin saith as much upon that place of Timothy Theodor. in 1 Tim. Theoph. in 1 Tim. Calv. Instit l. 4. c. 3. S. 16. yea Ambrose Theodoret and Theophylact before him and if so the sense must be thus as Calvin gives it Stir up the gift of God that is in thee by laying on of my hands not of others as if he had said look that the grace be not in vain which thou receivedst by imposition of hands when I created thee an Elder and so confesseth that he understandeth not 1 Tim. 4.14 to intend by Presbyterie the Colledge of Presbyters but only the ordering of Timothy to become an Elder Indeed that the Presbyterie laied hands on Timothy together with St Paul no place doth evidently shew and in that very place 1 Tim. 4.14 the word hath you see a divers signification but that St Paul himselfe alone did it that place of 2 Tim. 1.6 clearly sheweth whose hands alone were sufficient without the hands of the others to give one a degree above themselves namely to make Timothy an Evangelist to accompany Paul in his travelling or to make him a Bishop which was of no effect and of as little to make him an Elder or Presbyter because the lesse must be blessed of the greater namely such as had the grace of imposition of hands committed to them which Presbyters had not Therefore the Presbyterie spoken of 1 Tim. 4.14 if a number of men yet must be such as had Apostolike grace Theodor. in 1 Tim. 4. as saith Theodoret and if they had Apostolike grace yet could they not convey it without the Apostles hands for though God bestowed the spirit upon others as well as upon them as on the 70 disciples Aug. in Epist Joh. tract 2. and the rest Acts 1.15 as St Aug. witnesseth yet we read not any of them gave the Holy Ghost by laying on of hands but the Apostles Therefore we read of the seven Deacons were men full of the Holy Ghost before they were chosen Acts â— 3 and yet after that the Apostles had laied hands on them and that Philip preached and baptized at Samaria Chrys hom 18. in cap. 8. yet he laied hands on none of them but they received the Holy Ghost afterward by Peter and John Acts 8.15 because this was peculiar to the Apostles Mathe. Why did the Apostles use imposition of hands in their instituting Pastours and Teachers in the Church being it was an old ceremony among the Jewes Phil. It was an old ceremony indeed used in making praiers for any As Jacob did Gen. 48. in blessing the children of Joseph So Moses on Ioshua Num. 27. So on the heads of their sacrifices Levit. 13.4 So in accusation the Elders laid their hands upon Susanna And Christ did not reject it Mark 10. he laied his hands on children when he blessed them and Mark 6. on the sick when he cured them Now the Apostle Mark 16. receiving it from their masters example and warrant use the same ceremony in their dispensations as Paul on the father of Publius Acts 28. Ananias on Paul that he might receive sight Acts 9. So when the seven were chosen Acts 6. and Paul and Barnabas separated Acts 13. they had the hands of the Prophets laid on them So Paul on the Disciples that had not experience of the Holy Ghost Acts 19. laied his hands and made them Ministers of Ephesus Beza in Annot. act cap. 19. whereas yet were no godly assemblies to elect them nor Presbytery to join with him Mathe. What was the generall rule for elections and ordinations in the Apostles time Phila. We find three sorts 1. By the spirit 2. By lots 3. By voices Matthias was chosen by lot Acts 1. Paul and Barnabas by the spirit speaking by himselfe immediatly Acts 13. Timothy was designed by the spirit speaking in the Prophets who after received imposition of hands from St Paul By voices and suffrages I find some propounded Acts 6. but not ordained save by the Apostles and such to whom they gave Apostolike power as to Timothy and Titus Mathe. What need was there then of imposition of hands if chosen by the spirit or by lot guided by the spirit Phila. As a testimony that they were so ordained as the spirit had appointed So Barnabas and Saul Acts 13. with fasting and prayer were separated to convert the Gentiles not upon their own heads but by a solemn way they were commended to the grace of God for prospering the work For imposition of hands is not alwaies taken for ordination to be an Elder but also for a commending of a man by praier to the work propounded and so the Prophets might well join with St Paul in praier over Timothy 1 Tim. 4.14 Mathe. But we find others joined with the Apostles in deciding doubts of faith as Acts 15.6 So in delivering some up to Satan 1 Cor. 5. Phila. For the doubts in a point of faith of that concernment the Apostles no doubt were content that the professors in Jerusalem should come together but for the determination we find none medling in that Councill but Peter by way of advice ver 7. and James the Bishop of Jerusalem giving the definitive sentence ver 19. my sentence is that you trouble not the Gentiles about circumcision c. And for delivering up to Satan you may see it was done by decree of St Paul upon the incestuous person 1 Cor 5. I have determined as if present
away that power from the people and setled in the Governors of the City to propound three two Novella Consti 123. or one orthodox and holy man without partiality and the Bishops were to ordaine him and if in six months this was not done then the Metropolitan might settle one So that we may see that the peoples election was not founded on Gods command but upon the reason of humane government and was subject to the Lawes and Canons of Princes and Priests Dist 61. S. for the rule was that in the choice of Priests the people was not to be followed but taught and therefore their power may be forfeited and transferred to the superiour and therefore if the multitude have a right then the Magistrate much more And we find that election of Bishops by default abuse or petition hath devolved to the Prince being a Christian Therefore lest variance should arise as oftentimes it did about the choice of a Bishop Theodosius the Emperor commanded the Bishops then present with him to settle Proclus in the Episcopal chair before Maximianus successor to Nestorius Bishop of Constantinople was buried Pelagius being chosen Bishop of Rome without the Emperors consent was excused by Gregory Platina in Pelag 2. because the Town was besieged and no messenger could passe to the Emperor Greg. Ep. l. 1. c. 5. Dist 62. S. breviter which Gregory was by the Emperor chosen Bishop of Rome without popular votes The Canon Law in this case hath a good rule viz the people is to present the Clergy to elect the Prince to consent Mathe. How came this to Princes hands at first Phila. There were at first few great Princes Christians and so could have no right in this businesse of electing Bishops 2. Bishops though they had greater authority than Presbyters yet they had no endowment but from the common charity and therefore the people after the Apostles time might justly expect some hand in the choice of them and so they had For Fabianus the nineteenth Bishop of Rome was chosen by their full consent and so they generally had it till after Constantine the Emperour But we read of Theodosius the elder commands the Bishops to give him a catalogue of such whom they thought fit to be made Bishop of Constantinople Sozom. l. 7. They did and the Emperour chose Nectarius one not yet baptized and hardly known yet the Councill though he was neither chosen by Clergy nor people thought it their duty after that he was baptized to pronounce him Bishop of Constantinople And this power in Princes arose sometimes from the desire of the Clergy as when Valentinian willed the Bishops to elect a Bishop of Millane to succeed Auxentius the Synod praied him being wise and religious to chuse one So sometimes by reason of differences in the choice it hath been referred to the Emperour and sometimes in regard of favour the Emperour had shewed to them in recalling them from banishment building Cities and Churches for them and giving them endowments to those Churches whereby the people were the more eased and the Bishops more free in the exercise of their function And this was much like the right of patronage which was alwaies allowed and is still with us here in England But if we search antiquity we shall find Synods allowing this power to Princes viz. that no man shall be ordained Bishop without the King Conc. Aurel. 51. Greg. Turonici hist Fran. The Kings of France kept this power and so have our Kings of England to themselves neither suffering Clergy nor people to meddle in the choice but by roiall assent no not the Pope himselfe Henry the first of England sent the Pope word that he would not lose the investiture of his Churches Mat. Paris in Hen. 1. an 1103 for the losse of his Kingdome And no wonder if Emperours and Kings looked narrowly to this power of which as the Pope did strive to rob them on the one side so did the Presbytery on the other Therefore the Statute of Provisors of benefices Stat. Edw. 3. anno 25. Westmo provides cleerly for the King in electing Bishops or collating Bishopricks And this is no more then was allowed to those that founded Churches and gave maintenance to them viz. to present a Clerk for they gave the Church so did the King Ansegilus legum Franciae lib. 1. cap. 84. Statut. de Marlebride Novella Consti 123. cap. 18. but neither King nor patron did consecrate or ordain nor may any Bishop nor authority refuse such being men of good life and learning if they doe the Plea of Quare impedit lieth against them The same liberty was given of ancient times by the Councill of Toledo an 654. And the Roman Lawes determined the same throughout the Empire by all which you may perceive how Princes had the power of electing Bishops Mathe. But I have heard some holy Fathers and Councils to have been against receiving of Bishops from the Princes Palace Phila. It is true Epist Athan. ad solit vitam agentes Athanasius saith that there is no Canon that a Bishop should be sent out of the Palace But Athanasius speaketh of such as were sent from Constantius the Emperour and placed in the Churches by force of his souldiers which was an invasion of the Churches rites because they had no admission by the Bishops So it is true that the second Councill of Nice alledged a Canon Nic. Syn. 2. Can. 3. that all elections of Bishops Presbyters or Deacons made by the Magistrate are void because a Canon saith that if any Bishop obtaine a Church by the help of the secular magistrate let him be deposed and put from the Lords Table and those that communicate with him But this Councill did not deny power to the Emperor or Prince to nominate but to impose a Bishop by his own command against both the Metropolitan and other Bishops admittance and ordination Nic. Syn. 2. Can. 3. Conc. Paris Can. 8. who should properly admit and ordaine them So the Council of Paris will have no Bishop imposed upon the people with the other Bishops leave viz. the Metropolitan and his Com-provincials for if any such were no man should accept him for Bishop And this was decreed long before in the Apostles Canons saying Can. Apost 30. If any Bishop resting on worldly governors by their help obtain a Church let him be deposed and excommunicated and all that join with him Mathe. How did the Bishops govern the Church Phila. They followed the Apostles rule namely to order their speciall congregations by their own singular power but in a matter wherein the whole Church was interessed they governed by Synods and Councils as the Apostles did also Acts 15. which Councils they at first before there was a Christian Magistrate called by consent among themselves or by the chiefe Bishop among them So there were two Synods summoned in Asia about reformation of the
to deliver him to Satan Amb. in 1 Tim. cap. 1. As for their assembling together at his command it was that the whole Church might see and fear that upon reading the sentence the spirit of Paul being present by the power of the Lord Jesus Satan should plainly smite him with some evill Chry. in 1 Cor. 5 hom 15. as once Peter did Ananias dead Acts 5. and Paul Elymas the sorcerer Acts 13. From this it is St Paul saith 2 Cor. 10. we have in a readinesse to revenge all disobedience and is called his rod 2 Cor. 13.2 1 Cor. 4. which he will not spare This I confesse was excommunication and somewhat more for many were excommunicated and yet not delivered to Satans power 2 Cor. 13.10 which was a sharp execution of that power the Lord had given him Thus we see the Apostles kept this power and by their command only it was executed Christ gave this power of the keies only to the Apostles John 20. and Paul being an Apostle used them without the authority of Presbyters Mathe. But whether doth the power still continue and in whom Phila. Some gifts were appointed to the Apostles persons As 1. Their calling by Christs own mouth 2. Their infallibility in truth 3. The visible assistance of Gods spirit 4. To speak extempore in divers tongues 5. To work miracles 6. To bestow the gifts of Holy Ghost upon others all which was given to them to beget and convert and confirm Christians at first But this milk is not necessary alwaies to be continued when the Church is grown to a ripe age for the Scriptures are afterward sufficient to make us perfect to every good work 1 Tim. and the miracles then done are a full confirmation of their truth But yet you must know that the authority of their calling liveth yet in their successors and to teach administer Sacraments to bind and loose sins to impose hands for the ordaining Pastours and Elders are not ceased nor can be wanting so long as there is a Church for these beget faith without which there is no Church Therefore their successors are stewards of the mysteries of Christ and are warned to take care of Christs flock Acts 20. and of this few doubt but the power of the keies troubles them to whom they are committed that is excommunication and absolution So others quarrell about ordination and these are the well-wishers to Lay-Eldership which they would have joined in this work with Apostles and Bishops but they find no warrant for it I know they bring commonly two or three places of Scripture for Presbyterie as the hands of the Presbyterie 1 Tim. 4.14 which I have shewed were the hands of Bishops and preaching Elders at least not of Lay Elders So they say Christ bids a man tell the Church Mat. 18. which if a man will not hear he is to be accounted as an heathen Now by this word Church they would bring in all the Lay Elders Chrys hom 61. in Mat. 18. Beza annot in Mat. 18. saith the chiefe implieth the whole But surely there is understood the spirituall Presidents and Governors so there we read of no Lay Presbyterie But they say that in the 1 Tim. 5. Paul tels us of ruling Elders and thereforre there were some Elders beside those that laboured in the word and doctrine as Rom. 12. he that ruleth let him do it with diligence but it is plain they are not distinct offices Beza annot in 1 Tim. 4. Chrys hom 15. in 1. Tim. 5. Hieron in 1 Tim. cap. 5. but sometime pertaining both to the Deacon or Preaching Elder who also ruled the Church and in regard of their good government deserved double honour of reverence and allowance but especially for laboring in preaching the Gospell because they cannot so well provide things needfull for themselves But for Lay Judges I never heard they were to be maintained by the Church stock of which maintenance the Apostle in 1 Tim. 5. speaketh and therefore here can be understood no Lay Presbyterie but rather such as did govern the Churches stocks as the Deacons did or ministers which either did both Beza annot in 1 Pet. cap. 5. or only laboured in the word for the name Elder compriseth sometimes all those that have any Ecclesiasticall function And St Chrysostome on 1 Cor. 1.17 on these words Chrys in 1 Cor. 1.17 Christ sent me not to baptize but to preach saith that few were able to preach but many to give baptisme therefore the inferiour sort of ministers baptized and the superiour in wisedome Evangelized They that performed the first well were counted worthy of double honour for their right ordering the Church but especially such as labored in the word and doctrine so that still we find no ruling for Lay Elders but rather the dutie and pains of their Pastors and Teachers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one by ruling the flock well in his Church and charge whereof he is president by doctrine administration and example 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other for travelling with great pains of mind and body to dispense the Gospell and confirm Christians by travell and visiting in which sense Paul saith 1 Cor. 15. he laboured more then all the Apostles Yet I speak not this in derogation to Lay-men which are holy grave and wise but only that they had no place in ordination or excommunication yea I beleeve good use might be made of them for moderation of quarrels and strifes and examinations as 1 Cor. 6.4 and to end matters peaceably between Christians but not to censure Ecclesiastically for that belongs to the ministers nor to punish by the civill law for that belongs to the Magistrate The keies were given of Christ to his Apostles and of them to their successors which were spirituall pastors so that every godly minister hath power to put by an unworthy receiver from the Lords Table as well as to admit one that is worthy Amb. de poenit lib. 1. c. 2. without the assistance of Lay Eldership to whom neither power of preaching the Word nor administring the Sacraments Chrys de sacer lib. 3. was ever committed For when Christ said to Peter Aug. 5. Tract in Joh. I will give thee the keies of the Kingdome of heaven he meant and intended it to all the ministers of the Church as appeareth in giving the rest of the Apostles the same power after his resurrection Therefore saith Ambrose Amb. de dignita sacer c. 6. all we that are Priests received the keies in blessed Peter but he saith not Lay-men did also receive them Mathe. This may make Ministers take too much upon them Phila. Not if they be either wise and godly Cypr. l. 1. Ep. 2. for they are to use this power with moderation and great discretion for much harm may be done by rash suspension from the Sacrament or excommunication from Christian societie nor lesse harm by facile
and easie absolution Therefore though a Priest hath power to denie the Sacrament upon good grounds yet not to excommunicate from all society in the Church without the authority of his superiour nor was it wont that one should be received again to the Sacrament without the hand of the Superiour and Clergy was laied upon his head Cyp. l. 3. Ep. 16. in token of reconcilement So Bishops were wont to give account to Synods of their excommunicating men Conc. Nic. Can. 5. Concil Sardcens Can. 14. And for absolution of Schismaticks it is true the people have been called together to be satisfied in their repentance not to confirm the sentence but to satisfie their conscience in the absolution and to prevent schisms afterward they observing how the party was stricken with fear and recovered with shame but this was no proofe of a Lay Presbytery Mathe. What was then the Presbytery mentioned by St Paul Phila. It is but once mentioned in all the New Testament as in the 1 of Tim. 4.14 which I have proved to be only spirituall men as Pastours and Teachers called Elders as at Jerusalem fifteen years after Christs ascension were Apostles and Elders Acts 15. So at Antioch were Prophets and Teachers as Barnabas Simeon Lucius Manahen Saul and Mark and others Acts 13. which the Apostles placed in Cities where they had planted the Gospell This was done for the defence of beleevers against seducers that crept into houses and subverted many by teaching things that they ought not for filthy lucres sake 2 Tim. 3. And that those ruling Elders were Lay Judges that Paul speaks of it plainly appeareth to the contrary for the Apostle there speaks of maintenance allowed out of the Church stock which I never heard or read was given to any Lay ruler and certainly if St Paul was loath to have the Church burdened with a widow 1 Tim. 5. so long as her own kindred could maintain her would lesse put the charge of a Lay Judge upon it The Governors in the Apostles times were moderators of dissentions 1 Cor. 6.4 between party and party by their gifts of wisedome discretion and judgement by-which decision of controversies the slander of the Gospell might be prevented in their going to law before Magistrates who were Infidels 1 Cor. 6.1 But beside these I find no Lay rulers to meddle in Ecclesiasticall affairs 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I mean common people called Lay from the Greek word that signifieth people or secular men but only Presbyters i. Priests in a short speaking Beside we find that God hath alwaies governed his Church by Regall Propheticall or Sacerdotall jurisdiction therefore Christ being all these in himselfe governeth his Church so by Magistrates Teachers and Pastors Now the Lay Elder is neither of these for they are no Prophets because they have no charge of his word nor have they Priestly power in regard of sins and Sacraments as Jam. 5.14 15. If any be sick let him send for the Elders of the Church who shall pray and annoint him with oile and his sins shall be forgiven him These Elders were not Lay men but such to whom was committed the gift of healing and absolution Nor have they the Regall power for then the Magistrate must be subject to them not they to him or if they had it can last no longer than when the Magistrate is a Christian So that I see not how Lay Elders should be governors of the Church but they must be Magistrates or Ministers Mathe. If there be no Christian Magistrates must then the Ministers take all the power of government Phila. They may do as was done in the Primitive times when the Church was not protected by the civill sword but rather persecuted Mathe. But what if they grow Hereticks or prove pernicious Phila. Then the whole may avoid the unsound for in such cases the people have power of desertion but not of coercion they may avoid or decline but not punish their Pastors as John 10. my sheep know my voice but strangers they will not follow So Rom. 16. mark them that cause divisions and avoid them for no doubt where the publike State is not Christian Cyp. l. 10. Ep. 4 the people have power to chuse a good Pastor and refuse a bad one Mathe. What Presbytery is that which the ancient Fathers do so often speak of in their writings Phila. First you must know that the Scriptures speak of three degrees in the Church and so do the Catholike Fathers viz. of Deacons Elders or Presbyters and Bishops and when they speak of a Presbytery they mean a company consisting of these as if you read them you shall find in Ignatius Jerom in Tit. 1. Amb. in 1 Tim. 5. Ignat. ad Trallianos Magnes Philad Smyrn Antioch Aug. de civit dei l. 20. c. 9. in Psal 106. Isid Originum lib. 7. Tertul. in Apolog. In his tract of flight in the time of persecution And Aug. speaking of seats of Church Governors shewes plainly that Lay men had not judgement seats in the Church for who governed the Church he tels us in Psal 106. they that sate at the stern as himselfe did Mathe. How came Bishops to be above the Presbyters Phila. Christ made a difference in the degrees of Apostles and disciples so did the Apostles of Bishops and Presbyters for though at first both the Bishop Presbyter and Deacon were all included in the Apostles yet as they found reason to lead them to make Deacons Acts 6.3 and also Presbyters in severall places to keep up the Gospel which they had planted as there were Presbyters at Ephesus Acts 20. and also among the converted Jewes 1 Pet. 5. where St Peter calleth himselfe a fellow Presbyter i. in care and pains not in office and degree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the equality of Presbyters breeding faction among the people they were forced to commit the care of the Church planted to some choice person who might oversee the flock as Pastor of the place and the rest to be his helpers in dispersing the word and advising in the Church government and to these were committed ordination and imposition of hands and the keies not to the Presbyters which the Fathers call Episcopall power This may be seen by Paul's Epistles to Timothy and Titus 1 Tim. 1.2 So c. 5.22 Tit. 1.5 and how they kept the keies to themselves may be collected from the 2 Thes 3. where he bids the Presbyters only note him by a letter that would not obey his words but the use or sparing of the rod he keeps to himselfe 1 Cor. 4. 2 Cor. 12.13 and delivers it to those no doubt whom he made overseers or Bishops like themselves who were also called Bishops Cyp. l. 3. Ep. 9. Amb. in Eph. 4. Epiph. cont Heres lib. 1. haer 27. Hier. in Jac. Theod. in Phil. cap. 1. and exercised the office of Bishops or