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Spife Bishops, let them obferve how great Reverence he fhewed to a King, whereas a Bishop is more to be honoured, and reverenced, than a King, by how much he is called to a more noble Empire.

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Wherefore let them learn not to judge BiShops, but to be fubject, and obedient to them. For thou likely doft not know the Life of the Bishop, though it is wicked, and vile, but David knew very well all the Evils Saul had done; but nevertheless be reverenced the Supream Power which was given him by God. So though thou kneweft the wickedness of their Lives exactly, thou haft no Excufe, or Permiffion to defpife Bishops, or difobey their Commands. For hear (I pray thee) how Chrift hath obviated this pretence, by what he hath faid in the GoSpel. The Scribes and Pharifees fit in Mofes's Chair, all therefore whatfoever they command you to obferve, that obferve, and do, but do not ye after their Works. Doft thou not fee, how he would not bave them flight the Exhortations, or reject the Doatrine of thofe, whofe Lives were fo corrupt, that they deferved to be cenfured by their Difciples? I Speak this not with any Reflection on the Bishops, God forbid, (for you are Witnesses of their Converfation, and Godliness) but that we should give them the more abundant Reverence, and Honour.

So in his Sermon, Of the Benefit of reading the Scriptures, there are many things to the fame purpofe: Σήμερον ἀναΓκαῖον, &c. Now it is neceflary to explain the reft of the Infcription, and fhew what the Name of Apoftle fignifies. For it is not an empty

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Tegev. Tegds, and Sacerdos, in the Latin and Greek Fathers are used to fignifie a Bishop, and isgwowin, and Sacerdotium, the Order, and Office of a Bifhop.

* Ἐπὶ μείζονα ἀρχω. From this Paffage it is plain, that thefe two Powers, or Principalities of the Emperor, and the Bifhop were diftinct, and independent of one another."

να προετώτων.

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Name, but a Name of Principality; of the nobleft Principality, of the moft Spiritual Principality; of a Principality on high. Attend, I pray you, diligently; for as in this World there are many Governments, or Principalities, but not all of the fame Dignity, but Some are greater, and fome lefs; as to begin with the inferiour, a Mayor of a City, the Governour of a Country is above him, over whom there is alfo a Superior Governour, and fo in feveral other Gradations others, as the General, Proconful, and the Power of the Confuls, which is above them, and all thefe Governments are not all of the fame Dignity: So are there many Spiritual Governments, or Magiftracies, but not all of the fame Dignity, the Dignity of the Apoftolat being greater than all. And as you are to be led by fenfible to fpiritual things:

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So coming to difcourfe of Government, I did not firft Speak of fpiritual, but temporal Government, which is the Object of Senfe, that from this I might lead you, as it were by the hand to that. You have heard how many fecular Powers or Dignities I have reckoned up, of which fome are greater, and fome lefs, and how the Power of the Conful is the Top, and Head of the reft. Now let us fee what "Spiritual Powers, or Dignities there are; the Power of a Prophet is a fpiritual Power; the Power of an Evangelift is another fpiritual Power. So is the Power of a Paftor, of Door; of Gifts, and Healings, of interpreting of Tongues. Thefe indeed are all Names of Gifts, but the things fignified by them imply Dignity and Power. With us a Prophet is a Spiritual Dignity, or great Officer; fo is a Cafter out of Devils; fo is a

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* ἀρχῆς προσηγορία, ἀρχῆς μεγίσης, αρχῆς πνευμα Tonaláns, asxus fave. See alio his XVth Homily on 2 Cor. Cap. VII. Tom. V. p. 648.

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Αρχαὶ πολλαί • Περὶ ἀρχῆς. e st Αρχων ανα μαζικός.

· 7 υπάλων ἀρχή. 4 Αρχὰς αναμαζικάς.

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Paftor, and a Doctor; but the Apoftolical Dignity is greater than them all. But how doth this appear, that an Apoftle is above the reft, and that as a Conful among temporal Powers, fo an Apoftle among Spiritual is the Chief. Let us then hear Paul reckoning up the (Spiritual) Powers, and putting the Apoftolical Dignity in the firft,and highest place. Saith he, God hath fet fome in the Church, first Apoftles, Secondarily Prophets, &c. Here you fee the top of Spiritual Dignities, the Apoftle fitting on high, none before bim, none higher than he; for he first names Apoftles, &c. Neither is the & Office of an Apoftle only the Chief of all other Dignities, but the Root, and Foundation of them. And as the Head which is the highest is the fupream Governor, and Ruler of the Body, yea and the Root of it, forafmuch as out of the Brain arife the Nerves, and Spirits, which alluate, and guide the whole Animal: So the Apoftolical Office is not only more excellent than all other Gifts, as being the chief Dignity, and Power, but it comprehends, and unites in it the Roots of them all. So that (for Example) though a Prophet is not an Apofile, and Prophet too, yet an Apoftle is a Prophet in Perfection, and hath the Gifts of healing, and of Diverfity of Tongues, and interpreting Tongues, &c. Did you then heretofore think the Name of Apoftle a mere Name? Now then underftand what a Depth of Signification there is in that word, &c. Wherefore we had reafon to call the Apoftolical Dignity a Spiritual Confulfhip, because the Apoftles were chofen or ordained Archons, or Magistrates by God, who had not only different Cities, and Provinces feverally, but the whole World in common committed to their Charge. I will now proceed to fhew you, that they are Spiritual Archons, that you may

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* ἡ ̓Αποςολή. Η Αρχὴ καὶ ἐξεσία.

Η Αρχαίο
Υπαλίων των μαζικής.

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thereby understand, how much more excellent they are than Temporal Archons, even as much more excellent, as thefe are than Boys, who in play imitate their Power, &c. We have Refpect for Temporal Magiftrates from their Enfigns of Honour, as the Girdle, the Voice of the Cryer, their Guards, their Habits, and the Sword. Let us now therefore fee if the Apoftolical Magiftracy bath the like Marks, and Signs of Honour, indeed it bath, but much more excellent than thofe, by which you may understand, that the one hath the Name and Shadow of which the other bath the Truth, and that there is the like difference between the two Powers, as between little Boys alling the parts of Magiftrates, and Magiftrates themselves. Let us, if you please, first compare the two Powers, as to Prifons; for as I said before, the Magiftrate hath Power to bind, and loofe, and fee I pray you, how the Apoftles have the fame Power: Whofoever you fhall bind on Earth fhall be bound in Heaven, and whomfoever you fhall loofe on Earth, fhall be loofed in Heaven. Thou seeft the Power of Prifon, and Prifon, and indeed the Name is the fame to both, but the thing fignified by it is not the fame. Here's Bonds, and Bonds; Bonds on Earth, and Bonds in Heaven, for the Apostles bind in Heaven. Learn therefore the Greatnefs and Extheir Furifdiction; They being on Earth pronounce Sentence, and the Force of it pierceth Heaven. And as when Emperors being in one City give Fudg ment, or make Laws, the Force thereof goes through the whole Empire: So at the fame time the Apostles, being refident in one place did decree any thing, the Force of their Laws, and particularly the Sentence of thefe Bonds, did not only go through this habitable World, but mount up unto Heaven. Here you fee binding, and binding, binding on Earth, and binding in Heaven, binding of Bodies, and binding of Souls; or rather both of Souls, and Bodies, &c. Would you

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alfo understand how it was in their Power, as Lords to forgive Debts, where there is also a great Difference, for they did not forgive Debts of Money, but Debts of Sins, according to what he faid, Whofefoever's Sins ye remit, they are remitted unto them, and whofefoever's Sins you retain, they are retained.

After this he fhews at large, how, as Magiftrates, they had the Power of the Sword, the Sword of the Spirit, and could by a Word kill, as well as make alive again. And that they had their Girdles alfo not of Leather, but Truth, that holy fpiritual Girdle, with which they had their Loins always girt. He alfo fhews how they had Executioners to chaftize, punish, and torment, not Men, but Devils; as it is written, To deliver fuch an one to Satan, for the Deftruction of the Flesh, and whom I have delivered to Satan, that they may learn not to blafpheme. I muft alfo obferve unto you, that he fet forth in this manner the great Dignity, and Excellency of the Apoftolical Office, and Authority; to revive in the People a juft Idea of the Dignity, and Excellence of the Epifcopal Order; it being a received Principle in the Church, that Bishops fucceeded the Apoftles in their fpiritual Magiftracy, and Authority; and were under Chrift, as this Father faith they were, Spiritual Ar chons, and Confuls of the Church.

So in the ii Chapter of his iiid Book de Sacerdotio, he thus compares the Power of a King, and a Prieft, It is true that Earthly Princes have a Power to bind, but Bodies only; but the binding of the Prieft toucheth the Soul, and reacheth unto Heaven. So that what the Priests do here below, God ratifies above and confirms the Sentence of his Servants. And what is this elfe, but that God hath given all Heavenly Power unto them? for, faith he, Whofoe ver's Sins ye remit, they are remitted unto them; P

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