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
up some to maintain the cause of his truth As Arnoldus de nova villa a Spaniard who held in his time That the devill had seduced the world from the truth of Christ That the faith then commonly taught was the faith of devils That Christian people were led by the Pope to hell That the Cloisters had no charity and falsified the doctrine of Christ That the Ministers did not well to mix Philosophy with Divinity That masses are not to be celebrated nor that Priests ought to sacrifice for the dead All which the Protestants hold Gulielmus de Sancto Amore a Master of the University of Paris applied all the texts of Scripture that make against Antichrist to the Pope and his Clergy and proved the Friers to be false Prophets and writ against their wilfull poverty shewing that Christ when he said Mat. 19.21 Go and sell all thou hast and give it to the poor did not intend actuall but habituall poverty namely that we should not impoverish our selves when no need requireth but that in our affections we should be ready so to do when the confession of Christ and his glory shall require it that then we be ready to leave all for his sake So say the Protestants also But this man was condemned for an heretick and exiled and his books burnt So Laurence an English man and a Master of Paris 1300. and Peter John a Minorite and Robertus Gallus a Dominican Frier wrote that the Pope was Antichrist and Rome was great Babylon and that the Pope was an Idoll that had eies but would not see the abominations of his Church for desire of riches So the Protestants hold likewise Robert Gostred Bishop of Lincoln would not admit at the Popes command for an Italian boy to be one of the Prebends of his Church but writ to him that it was a devilish sin to defraud the people of the preaching of the Word by setting those in place that could not perform the Ministeriall office but only take the milke and wooll of Christs sheep He prophecied in his sicknesse that the Church should not be delivered from Romes Aegyptian bondage but by a bloody sword So think the Protestants Marsilius Patavinus affirmed that the Pope had not authority over other Bishops much lesse over the Emperour 1400. lib. defens pacis and that the Pope and the Clergy should be subject to Magistrates and that the head of the Church is Christ and that he never appointed any Vicar to be universall head thereof that Bishops ought to be chosen by the Clergy and that the marriage of Priests is lawfull and that St Peter was never at Rome that the Church of Rome is a den of theeves and that Popish doctrine leads to eternall death So hold the Protestants also Michael Cesenas Provinciall of the Grey Friers writ against the Popes pride and supremacy and cals him Antichrist and Rome Babylon the great whore drunk with the blood of the Saints that there were two Churches one of the wicked very flourishing wherein the Pope reigned the other of godly men afflicted over whom Christ reigned So hold the Protestants This man had many followers The Pope cursed him and burned many of them as they did also the Protestants John Wickliffe a Professor of Divinity in Oxford in King Edward the thirds time wrote many learned books of Logick and Philosophy Morality and Divinity and of the speculative Art He discovered the error of the Papists about Sacraments and so made himselfe many enemies But he had many friends and followers beyond the seas as John Huss and Jerome of Prague In whose defence fifty four Nobles of Moravia writ sharp reprehending the popish party for taxing Bohemia and Moravia with heresie Mr Moor. And many Nobles of England about the year 1385. did maintain Wickliffs doctrine namely Lord Montague Lord Clifford Earle of Salisbury Lord Latimer and Nevill Mathe. What were the points of Wickliffs doctrine Phila. That the substance of bread and wine remained in the Sacrament of the Altar after the words of consecration 2. That it is not found that Christ instituted or confirmed a Masse 3. That it is presumption to affirm that the children of the faithfull dying unbaptized are damned 4. That in St Pauls time there were but two orders of Clerks namely Elders and Deacons 5. That the causes of divorcement for spirituall consanguinity or affinity are not founded on the Scriptures 6. That he which is in the Church most serviceable and humble is Christ neerest Vicar in the Church militant 7. That if extrme or corporall unction were a Sacrament neither Christ nor his Apostles would have omitted it 8. That whatsoever the Pope commandeth without a cleare deduction from the Scriptures is to be accounted hereticall 9. That it is folly to beleeve the Popes pardons 10. That it is not necessary to beleeve the Church of Rome to be the supreme head of other Churches 11. That a Priest may preach the Word of God with authority from the Pope 12. That the Church of Rome is the synagogue of Satan nor is the Pope the Vicar of Christ nor of his Apostles 13. That if any man enter into a private Religion he is made thereby the more unfit to serve God The Protestants follow these positions John Huss the Bohemian followeth Wickliffe in time and doctrine for which he was burnt by the Councill of Constance though he was promised safe conduct His great offence was that he appealed to Jesus Christ which they took for a contempt of the Apostolike See Some report of this good Martyr that though they burnt the Goose for so Huss signifieth yet out of his ashes should rise a Swan so Luther signifieth that should trouble them worse then he had done So Luther did indeed Jerom of Prague died also as did John Huss about the year 1415. Hieronymus Savonarala an Italian Monk was a great adversary to the popish Clergy yet preaching nothing but the plain word of God as touching 1. The free justification in Christ through faith 2. That the communion ought to be administred in both kinds 3. That popish pardons were of no effect 4. Denied the Popes supremacy 5. Preached against the filthinesse of the Cardinals and Clergy 6. That the Keies were not only given to Peter 7. That the Pope did neither follow the life nor doctrine of Christ and that he attributed more to his own pardons then to Christs merits and therefore was Antichrist 8. That the Popes excommunications are not to be feared and he that doth fear them is excommunicated of God 9. That auricular confession is not necessary All which he stood unto with two Friers who were all three hanged openly and then burned And now began the Art of Printing which did ruine the Pope more then preaching Martin Luther was by the speciall providence of God called forth to fight the cause of truth against the Pope even out of the Cloister of Augustinian Friers in the
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
Nicolaus the third his predecessor had perswaded him Honorius the fourth followed him and ratified the excommunication Nicolaus the fourth succeeds after whose death the Popedome was void two yeers and a quarter by reason of the Cardinals dissentions about it Who was then the head of the Church Caelestinus the fifth at last was chosen who was an Hermit He decreed the Pope and all the Cardinals should ride upon asses but they counted him a but dotard Cardinall Cajetanus warned him through the hole of a wall to resign his place up to another which he did supposing that an Angell spoke to him and Cajetanus was chosen in his place called Bonifacius the eighth He brought back poor Caelestinus from the wildernesse to which he had retired himselfe and imprisoned him till he died of griefe He came to the Popedome like a Fox but he lived like a Lion for he persecuted those that took part with the Emperour Frederick called Gibbelines even Cardinals themselves He did institute the first Jubilee at Rome The first Jubilee at Rome and promised remission of sins to all that would come thither In celebration whereof the first day he shewed himselfe in his Bishops robes with St Peters keies The next day in Kingly apparel with a naked sword borne before him one proclaiming Behold the power of both swords i. Civil and Ecclesiastick He did excommunicate Philip King of France to the fourth generation because he would suffer no mony to be carried out of France to Rome But Philip appealed to the next generall Councill and sent two Noble men to justifie it to the Pope but they made a shift to take the Pope and spoiled him of his riches and set him on a colt with his face backward and made him ridiculous of which shame and sorrow he died as Rome After him Clement the fifth excommunicated the Emperor Andron Paleologus because he would not suffer the Grecians to appeale from their own Church to Rome And also the Venetians for preferring Azada to the estate of Ferrare and made Francis Dardalus the Venice Embassador with an iron chain about his neck to lie under his table like a dog to catch the offall till his fury was over yet he came but to pacifie him and obtaine the Venetians absolution Also he ordained that the King of the Romans should not have the title of Emperour without the Popes confirmation He removed his Court from Rome to Avignon in France Next followed John the 23. after the Popedome had been void two years and more He was exceeding covetous and proclaimed them Hereticks who said that in this world Christ and his Apostles had no possessions He would not yeeld to the Coronation of Lewis the fifth Emperour because he exercised his authority in Italy before he was confirmed by the Pope But Lewis took his journie to Rome and was crowned by the Cardinals and then he set up Nicolaus the fifth to be Pope and so then Rome had two heads Clement the sixt reduced the Jubilee ordained to be kept every hundredth year to the fift year He by his Buls commanded Angels to convey their souls to Paradise that died by the way when they went to war for the Holy land and gave power to all that were signed with the crosse to deliver three or four whom they would out of Purgatory which deliverance must be beleeved rather then acted Next followed Innocentius the sixt He imprisoned Frier John John de rupescissa for that he prophecied of the fall of the Pope and Cardinals who were like a bird in borrowed feathers Which Robert Grostead Bishop of Lincoln had done before in the daies of Innocentius the fourth Next was Vrbanus the fift in whose daies began the order of Jesuites Next followed Gregory the eleventh who removed the Popes Court from Avignion to Rome again after it had been there about seventy yeers After his death there fell a great schisme among the Cardinals They of Italy chose Vrban the sixt and they of France chose Clement the seventh This continued thirty eight yeers in all which time were two Popes one at Avignion and the other at Rome The question is which was Christs right Vicar In this Vrban the sixt his time John Wickliffe appeared in England who by his writings displaied Antichrist in many parts of Christendome and much shook the Popes Kingdome in England Bohemia and Moravia Next was Boniface the ninth who sold pardons as if he had bought the keies which he made to be despised Innocentius the seventh succeeded him Gregory the twelfth is chosen next by the Cardinals and sworn to endevour to restore the Church Rome to unity But he and Benedict the thirteenth at Avignion agreed to divide The Cardinals got a generall Councill at Pisa and deposed them both and chose Alexander the fift who was so liberall that he gave almost all away from himselfe saying that he was a rich Bishop a poor Cardinall and a beggerly Pope Next followed John the twenty fourth the other two deposed Popes being yet alive and executed jurisdiction because the Councill of Pisa was not lawfully called Now the Church of Rome looked like a Cerberus hels bandog with three heads The Emperour Sigismund found no remedy to make up this rent but by calling a Councill at Constance where all three Popes were deposed and Martin the fifth chosen for joy whereof the Emperour kissed his feet At this time earnest suits were made for reformation of the Clergy and against superstitious Feasts and Fasts and canonizing Saints and against the multiplication of Monks Fair promises were made by the Pope to convocate a Councill but little was done to his death This Councill burnt John Huss Jerome of Prague and John Wickliffs bones Next followed Eugenius the fourth who for his contumacy was deposed by the Councill of Basil who placed Faelix the fifth in his room But after Sigismunds death Eugenius goeth on and stirs up wars by the French to invade Basil and to break up the Councill and also Vdislaus King of Polonia to war upon the Turks contrary to his covenant made with Amurath their King to which purpose he gave him a full dispensation to break his oath but he was slain and his Army spoiled by the Turks Next was Nicolaus the fift and ruled eight years to whom Faelix the fift who was elected in the Councill of Basil was content to submit himselfe and he only a Cardinall Calixtus the third followed Nicolaus the fift who not prevailing with Christian Princes to make war upon the Turk yet he stirred up the King of Persia to do it and so diverted the Turke from Europe Then Pius the second followed called before Aeneas Sylvius He moved the Christian Princes against the Turks also but they were at wars among themselves and so could not answer his desire He misliked the inhibition of Priests marriages and thought fit it were permitted Paulus the second succeeds him He was as unlearned as Pius
he had so little knowledge in the tongues and Arts. Socin Respons ad Defi. Puccii p. 49. One book handles the authority of Scripture the other handleth the cause for which the Gospell of Christ is to be beleeved The error of this Socinus was spread far in Sarmatia and Transylvania Silesia Lituania Mathe. What were their errors Phila. That there is no naturall knowledge leading a man to a beliefe of a Deity contrary to Paul who saith that the invisible things of God are seen by things created Rom. 1.20 and that the Gentiles do by nature the things written in Gods law Rom. 2.14 So they say Christ is not God and yet they give him divine worship and so make him an Idol and themselves Idolaters So they deny the Godhead of Jesus Christ which forfeits their own Christianity and overthroweth Christian Religion and all divine honour due to Christ from men This was the heresie of Samosatenus Bishop of Antiochia of whom you have heard already How can these men be called Christians who deny the office of Christ No marvell though they refuse to be baptized in the name of the Trinitie if they denie with Sabellius two persons in the Trinitie for they say Christ is not trulie God Iohn 8.58 yet Paul saith he was in the form of God Phil. 2.6 and the character of his glorie Heb. 1.2 and in him dwelt the fulnesse of the Godhead bodily Col. 2.9 So they say that the Holy Ghost is not God and so Macedonius held who was justlie condemned by the second generall Council of Constantinople in the year 386. But if the Holie Ghost be not God why doth St. Iohn rank him as equall to the Father and Son 1 Iohn 5.7 Again they say the Incarnation of Christ is repugnant to reason which I have formerlie disproved and that it is not fullie proved in Scripture yet St Iohn tels us that the Word became flesh Iohn 1.14 So they say that Christ did not by his death satisfie for our sins yet it is said that he is the propitiation for our sins and that is all one 1 Iohn 2.2 So they say it is against Scripture to beleeve three persons in the Godhead and yet Christ institutes baptisme to be given in the three names of Father Son and Holie Ghost So they say man was not created in originall righteousnesse yet Solomon saith God made man upright but he hath sought inventions So they say that the old Testament is not necessarie for a Christian man yet Christ saith Moses spake of him Iohn 5.46 and the men of Berea searched the old Testament to prove the truth of the new Acts 17.11 These are very dangerous errors because they overthrow the foundation of Christian faith namely Christs satisfaction for us and plainlie Antichristian in denying Christ to be God And also they denie the person of the Holie Ghost They confound faith and works together They say the Law is imperfect and yet that man is justified by the works of the Law not by the law of faith Rom. 3.27 Also that the soule of man hath no subsistence after death whereby it apprehendeth joy or sorrowes and so consequently they may denie heaven and hell as things only imaginarie They stand much upon reason and would subject not only Fathers and Councils but also the Scriptures to it and so every man doth like the Pope in being the judge of all by his own reason Beside they are tied in a knot with Arminians and Anabaptists concerning the power of magistrates and are one as lawlesse as the other And the Papists are well pleased with them because they perceive them to do their work for them in rooting out all Protestant Magistrates and Ministers Mathe. What Achans beside have troubled our Israel Phila. The Antitrinitarians Antitrinitarians who hold opinions against the Holie Trinitie and scraped up the old Heresie of Arrius denying Christ to be God and with the Socinians denie the Trinitie of persons and that the eternall generation of the Son is against truth contrary to Micah 5.2 whose goings out have been from everlasting And they say Christ is called God not in regard of his divine essence but his dominion yet Christ saith I and my Father are one Iohn 10.30 So they denie the Holie Ghost to be God yet St Peter told Ananias when he lied to the Holie Ghost that he lied not to man but to God Acts 5.3 These by some Writers though first sprung up in Polonia 1593 are called Legatinarians from one Legate who for obstinate holding these opinions was burned in Smithfield March 18. Anno 1611. and after him in April following another was burned at Leichfield for the same heresie Mathe. I hear also of men called Millenaries who pretend to antiquity and would prove their opinions from Scripture I pray what are their opinions Phila. They are a branch of the Anabaptists in some of their opinions Millenaries Their antiquitie is fetched from Cerinthus a Jew who lived about the 96 year after Christ in the time of Domitian who held with Ebion that Jesus was only begotten of Ioseph and Mary and that he was not Christ born but that Christ came upon him at his Baptisme in the form of a Dove and that Jesus suffered but that Christ fled away whom St Iohn confuteth in his Gospell John 1. This man pretended revelations from Angels and held that eternall life was here upon earth and that after the resurrection Christs Kingdome should be on the earth and that his subjects should eat and drink marry and keep holy daies and offer sacrifice and that this should last a thousand years Into which error also Papias fell Euseb l. 3. c. 36 the Bishop of Hierapolis for want of observing the Apostles writings So did Irenaeus Bishop of Lyons in France both men of great authority in their times Iren. l. 5. cont Valent. namely in the first hundred years after Christ So in the reign of Galienus Nepos and his followers called Nepotiani affirmed from Rev. 20. 5 6. that the godly should rise before the wicked and should live with Christ upon the earth in abundance of all earthly pleasures Eus l. 7. c. 22. But if that text be taken literally those godly must be beheaded and so dead first and then rise againe yea and Christ must be come first These were convinced by Coracion Eus l. 7. c. 23. But our latter Millenaries exceed all those before them in error for they will not stay till Christ come or those godly be raised Oh that men would study dark mysteries lesse and divine duty more the Kingdome of Christ lesus would be the better obtained but say that Christs Kingdome must be set up out of hand to promote which alll the ungodly must be slain that the meek may inherit the earth in which the ungodly have no propriety of estate By which doctrin the people are filled with mad zeale and coveting of
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
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-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