cation is very familiar and proper to the word Kabud, used in the Fifth Commandment; and so the word is expounded by Mark, vii. 12. But maintenance, out of the stock of the Church, the Apostle would not have to be given, even to such poor widows, as could be otherwise provided for; as, before, verse 16: and he himself laboured with his own hands, that he might not be burdensome to others; much less would he have the chief of the laity, who abound with wealth, to be maintained of the common store, and that more liberally than others. For if, by those that rule well, you shall un derstand both Lay-Elders and Sacred also, you must needs conclude, that they are all worthy of double honour, both those which rule, and those which labour in doctrine: which conclusion the Apostle is against elsewhere; whilst he saith, Those, which serve at the altar, must partake of the altar: and the Lord himself, who hath appointed, that those, which preach the Gospel, should live of the Gospel; 1 Cor. ix. 13, 14. Whereupon Jerome, in the same place; "He would," saith he, "have them to yield carnal things to those, of whom they receive spiritual things; because they, being taken up in teaching, cannot provide necessary things for themselves." Yea, I say yet more, if St. Paul had, by those that rule, understood Lay-Elders, certainly he would somewhere have put them in mind of their duty, or at least have made mention of them, 1 Tim. iii. where he doth not omit to give charge even of Deacons and Deaconesses: but he doth neither of the two; but, presently after the mention of Bishops or Presbyters that were Pastors, he falls into the speech concerning Deacons and their wives: so as it is a plain proof, that LayElders were utterly unknown to him.

Fourthly, the defence of Lay-Elders out of this place is utterly against the judgment of the Fathers, so many as ever have expounded this text of the Apostle.

Neither, indeed, is there any necessity at all, that, because the Apostle saith, those especially that labour in word and doctrine, therefore we should devise new Elders, to be taken out of the common people for it was well known, that those of the Clergy, which are over the Lord's flock, have their distinct offices and employments. There are of them, which administer sacraments, make public prayers, privately admonish faithful people, and withhold them from sinning: there are others, which, being endued with excellent gifts of speaking, employ themselves in being teachers and guides to men's souls in the way to heaven: and the labours of these men, which are taken by them, in word and doctrine, are justly preferred before the service of them, which administer the Sacraments, and make prayers for the Church; even by the testimony of the Apostle himself, who saith, Christ sent me not to baptize, but to preach the Gospel; 1 Cor. i. 17. He was sent for both purposes; but the chief end of his mission was, the preaching of the Gospel.

Whosoever, therefore, thus rule the people, whether they do administer the sacrament, or only preach the word, or whether they do both, are worthy of double honour: where a certain number is put

for an uncertain; double honour, that is, greater and more tha others.

Although some are of opinion, that here, by apostolic authority, there is a greater portion assigned to the governors, than to other that appertain to the Church; others interpret it of that double ho nour, which is fit for governors to have: one, of an awful reverence and command; the other, of more largeness of maintenance; that they be, both observed and respected above others, and that they have a more liberal provision of necessaries for their livelihood.

But the first of them is the more simple exposition of the words. He, therefore, holds those, that are set over the people, worthy of double honour.

And why double? A little before, he had given them order about the honouring, that is maintaining of their widows, at the charge of the Church. From the widows, he passeth to the Elders or Pres byters; whom, if they rule well, he would have honoured with a double allowance, that is, greater than that of the widows, both by reason of their office and by reason of their family; and, amongst those that rule, yet again, he would have those most regarded, who are employed not so much in administering the Sacraments, as in preaching the Word. I doubt not but this is the most true explica tion of this place.

TO THE

MOST HIGH COURT OF PARLIAMENT.

MOST HONOURABLE LORDS, AND YE MOST NOBLE KNIGHTS, CITIZENS, AND BURGESSES of the House of COMMONS:

NOTHING could fall out more happily to me, than that my bold Adversaries have appealed to your inviolable justice: for, sure I am, while you are, as you ever will be, yourselves, wise and just, my cause cannot miscarry in your hands. With no less, therefore, but better grounded confidence, I cast myself upon your impartial judgment; rejoicing to think, how clearly you will distinguish, betwixt a facing boldness and a modest evidence of truth. How can I but receive courage from your pious and just proceedings? It is I that vindicate, these men oppose, that Holy Liturgy, which your most religious Order, in this Active Session, commanded to be entirely observed. How busy faction is to cross that your most seasonable decree, every day yields new and lamentable proofs. If these endeavours of mine serve only for the pursuance of your so necessary and gracious Act, they cannot fear to be unwelcome. But, if I have hurt a good cause, by a weak and insufficient handling, let me suffer in your censure, and let my Adversaries triumph in my sufferings. Contrarily, if, after all their smooth insinuations, it shall be found, that this champertous combination hath gone about, by mere shews of proof, to feed the unquiet humours of men, in the unjust dislike of most justifiable, ancient, and sacred institutions; and to cast false blames upon my peaceable and sincere managings of a certain truth; let them pass for what they are, and feel that justice which they have appealed.