have enlarged my discourse in this particular because the use of it is generally omitted by divers Persons in their gathered Congregations to whom I commend the opinion of Calvin Inst. l. 2. c. 16. § 18. viz. that by great consent of the Fathers it was attributed to the Apostles and made the pulick confession of the Churches from the Apostles age And so Beza On Rom. 12.6 That from the first preaching of the Gospel it was received as an Epitome thereof I conclude this with the resolution of our late martyr'd Soveraign In his Papers to Henders I shall believe that the Apostles Creed was made by them such reverence do I bear to the traditions of the Church until more certain Authors can be found Now that the Church of England hath Communion with the Apostles in this part of their Doctrine appears first In requiring the profession thereof at Baptism viva voce from them that are of competent age and from the Sureties of Infants in their behalf who are charged to teach it them as soon as they are able to learn and it is plainly expounded in the Church-Catechism and to be said both by Minister and People in the daily service of God and that this Creed together with that of the Councel of Nice and that of Athanasius Artic. 8. are to be received and believed for they may be proved from most certain testimonies of Scripture You see now how the Church of England doth hold Communion with the Apostles in Doctrine viz. in all and nothing else not in Fathers Councils or Creeds but what is included in or by good consequence is concluded from the Scriptures agreeable to the Analogy of Faith Jewels Apol. Proemium Dr. Hammond contra Blond and Judgment of the primitive Fathers and Councils to whose Institutions our Church directed as nigh as possibly she could not only heâ— Doctrine but publick Prayers and administration of Sacraments We do not reject the Scriptures as the Enthusiasts do nor confront their Authority by Traditions as the Papists nor by Private Reason as the Socinians nor by pretended Revelations as the Anabaptists we do not keep those Treasures from the people under the Lock of a strange Language as if the Key of Knowledg were given us rather to shut them up from the people than open them unto them or as if we were of the opinion of Cardinal * Hoâ—us that it would be better with the Church Tilenus contra Bell. De Verbo Dei l. 2. c. 14. Laicis sufficit pictura pro Doctrinâ Gratian Decret if the Scriptures had never been extant nor are we of Bellarmine's judgment That if the Pope should command Vice and forbid Virtue we ought to obey contrary to what the Apostle says If I or an Angel from heaven preach any other doctrine c. â—or doth our Church take authority to â—mpose new Articles of Faith as the Council of Trent did a whole dozen at once teaching for Doctrines the commandments of men such as the Supremacy and Infallibility of the Pope of worshipping Angels and Images Prayers for the dead Invocation of Saints and Angels the Doctrines of Merits Purgatory and Pardons Col. 2.19 these â—old not the Head as the Apostle says And we equally abhor the Doctrine of the Socinians against the Godhead of our Saviour and of the Holy Ghost The Doctrine of the Anabaptists against Magistrates and Ministers such as the Doctrine of Resistance which John Goodwin said was reserved to be made known in this last generation Sic amplecti oportet ut nobis in sacris literis generaliter propositae sunt All these and whatever else are contrary to the Analogy of Faith the Wisdom Justice Goodness and Holiness of God his Precepts or Promises such as represent him less Merciful or Holy than he hath revealed of himself Artic. 8. all these we reject because the Apostles heard them not from Christ nor any Primitive persons from the Apostles we declare them not unto you And after all this to object the Sentiments of private Doctors contrary to the publick Edicts of the Church is but a vexatious and impertinent quarrel of such as have nothing else to object as indeed they have not for it is generally acknowledged That the Articles of our Church as to matters of Faith are agreeable to the Scriptures instead therefore of heaping up concessions I shall make this one observation that after our late Reformers had covenanted to reform our Church in Doctrine the House of Lords who had then the power of admitting all Incumbents to their Benefices permitted none to be legally invested who had not first read and subscribed the Book of Articles which the Church doth declare were set forth for avoiding of diversity of Opinions and establishing of Consent touching true Religion they were never intended to contain all Points of Doctrine as neither doth the Confession of any other Church and yet this is made the only objection against them for as to that pretence of the doubtfulness of them because some words may have divers significations it may as well be objected against the Scriptures in which are some things hard to be understood 2 Pet. 3.16 And here it is very seasonable to mind the people also to continue their communion with the Church in her Apostolical Doctrine in that sense which some learned Expositors give of it on Act. 4.42 viz. in the exercise of that Doctrine Sanctius in locum or in hearing the Apostles preach for if it be the Churches Precept and the Preachers Practise not to teach any thing Dr. Hammond but what is agreeable to the Doctrine of the Old and New Testament and what the ancient Fathers and Bishops have gathered from that Catholick Doctrine and if the Ministers of our Church do frequently plainly and solidly dispense that food of our Souls and I may confidently say it is not done better in any part of the Catholick Church Artic. Rel. Anno. 1571. Clerus Anglicanus stupor mundi Joh. 6.68 I may well demand as St. Peter did Master whither shall we go thou hast the words of eternal life Did we not prefer the advantages of this life beyond the means of a better and make religious duties an engine to promote temporal designs having mens petsons in admiration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jude 16. for lucres sake could we be content with Manna and not long for the rank Onions and Flesh-Pots of Aegypt and with the Prodigal leave our Fathers house where is Bread enough to feed with Swine in exotick and strange Modes of Worship we need not move out of our Tents to have all our necessities supplied to our comfort and salvation 2 Cor. 2.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as the Apostles says we are not as many that corrupt the word of God mixing the waters of Siloam that run softly with the waters of Marah strife and bitterness nor as those Sophisters in
was read in divers Churches in Eusebius's time he was Bishop of Rome and died a Martyr for Christ this man tells us Epist ad Cor. p. 57. That the Apostles foreseeing that divisions would arise as Christ had foretold did in their life time establish Bishops Can. Apo. 32. And if any Presbyter shall make Conventions without his Bishop let him be deposed The third witness is Polycarp a Scholar of St. Johns made Bishop of Smyrna by the Apostles that Angel of the Church to whom the Epistle is directed Rev. 2.8 9. where he is commended for his patience piety and constancy he was well known to the Heathen as the Father of the Christians and dyed a Martyr under M. Aurelius and Lucius Verus He begins his Epistle with this very distinction Polycarpe and the Elders that are with him Ad Philip. It is not needful after such evidence to tell you that the Bishops in the Councel of Galcedon pronounced it Act. 5. 29. a degree of Sacriledg to reduce the Bishops to the degree of Presbyters that Aerius was proclaimed an Heretick for denying the distinction for if such a threefold Cord be broken whatever can be alledged after them will be accounted but as a Rope of Sand. And a man may with as much modesty deny that ever there was an Emperor at Rome sixteen hundred years since against all the Historians and publick Records of that Empire as deny that there were Bishops shortly after that time in the Christian Church and all the Christian Doctrine which in some ages hath not been so generally acknowledged as its government may be exploded on the same terms But as in finding the Head of a River we cannot be more infallibly guided than by the streams which flow from it so the constant succession of this order of Governours in the Church will infallibly lead us to the Apostles as the rise of them for we cannot find in any age since the Apostles that they were instituted by any Council or Authority Civil or Ecclesiastick nor opposed by any party until this later age and therefore we may presume them to be of Apostolical Institution And if this be true We ought to yeild them that reverence and obedience which is due to the Ambassadours of Christ our spiritual Guides and Fathers as the word of God requires Obey them that have the rule over you and submit your selves Heb 13.17 for they watch for your souls St. Ignatius is greatly suspected because he exacts such strict obedience to the Bishops he answers for himself with great satisfaction to all sober men Epist. ad Philadelp p. 101. Though some men have suspected me to have spoken these things as fore-knowing the divisions of divers persons yet He is my witness for whom I am a prisoner that I have not been taught them by man but the Spirit preached it saying these things Do nothing without the Bishop keep your flesh as the Temple of God love unity fly divisions would you know where the Spirit preacheth this you may read it from the mouth of our Saviour Luk. 10.16 He that heareth you heareth me he that despiseth you despiseth me and he that despiseth me despiseth him that sent me More than this Ignatius could not say De verbis Domini Serm. 24. St. Augustines note on these words is very observable If Christ did say it to the Apostles only he that despiseth you despiseth me then despise us as you please but if that word of Christ doth respect us if he have called us and caused us to succeed in their office then take heed how you do despise us I am not about to plead for the supremacy of Bishops over Princes and Magistrates nor for their infallibility to capacitate them for coining a new Creed but only for that meek and peaceable submission which all Christians in all the ages of the world until our unhappy generation have yeilded unto them as necessary for preservation both of Faith and Love It was ordained under the Law That the man that would do presumptuously Deut. 17.12 and would not hearken to the Priest that standeth to minister before the Lord should be cut off Did God take care for the Priests of the Law only No doubtless our Saviour hath said as much for the Ministers of his Gospel in his Dic Ecclesiae Mat. 18.17 If he neglect to hear the Church let him be unto thee as a Heathen or a Publican and what is the condition of such they are without God and Christ delivered over to Satan A sad condition this if it be true and most true it is Verily I say unto you saith Truth it self whatsoever ye shall bind on earth shall be bound in heaven And this is no Brutum fulmen such a binding as this may be a prologue to the casting into utter darkness These then we must hear not with the hearing of the ear only but of the heart yeilding obedience to all their good Institutions He that knoweth God saith our Apostle i.e. the will and command of God heareth us Christs sheep will not run after a stranger Mal. 2.7 Quia Angelus Domini Exercituum from those Pastors that are set over them by the great Shepherd and Bishop of their Souls It was Gods promise of old That the Priests lips should preserve knowledg and the people should seek it at their mouths Where he hath placed his Ordinance there he hath fixed his Blessing The miseries that our Nation have endured in respect both of our temporal and spiritual welfare may convince us of our guilt and madness in kicking against this divine Ordinance An Ordinance established by God the Father the Son and the Holy Ghost 1 Cor. 12.28 Eph. 4.21 Act. 20.28 to which the divine assistance and blessing is promised and which by a miracle of mercy hath been restored to us after our long and great confusions Whatever may be in the persons of some Bishops as there will be passions and failings in the best certainly there is nothing grievous in the Government And yet I may say we owe our best possession to them and their predecessors may they not argue with us 1 Cor. 9 6 as St. Paul with his Corinthians Though I be not an Apostle to others yet doubtless I am to you for the Seal of my Apostleship are ye in the Lord By whose Ministry were we delivered from the darkness and bondage of our spiritual Aegypt Who sealed the reformed Doctrine and Worship with their blood Who have been the Bulwarks against the impetuous attempts of Popery We owe the planting and watering and fencing of Gods Vineyard among us to the Labours and Learning of our Bishops who like so many Guardian-Angels take care not only of the Churches peace in general but of the safety of every individual person from his Cradle to his Grave At his birth they receive him into Christs Church by Baptism and solemnly
Apostolical Communion IN THE CHURCH OF ENGLAND Asserted and Applied For the Cure of Divisions In a SERMON Preached in the Cathedral-Church of St. Peter Exon And since Enlarged By Tho. Long B. D. and one of the Prebendaries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignatius ad Magnes Hinc moneamur cum specie studii perfectionis imperfectionem nullam tolerare possumus aut in corpore aut in membris Ecclesia tunc diabolum nos tumefacere superbia hypocrisi seducere ad deserendum Christ gregem nos instiget certo sciens se victoriam obtinere cum nos inde abduxit Cum enim nusquam alibi sit aut remissio peccatorum aut salus tametsi vitse plusquam Angelicae speciem prae nobis feramus tamen si tali audacia nos separemus a Christiano coetu simus diaboli Calv. adv Anab. LONDON Printed in the Year 1673. To the Right Worshipful Henry Gandy Esq Mayor of the City of Exeter and the Aldermen of the same THE Society whereof you are Members if it be fit to compare lesser things with greater may acquaint you with the necessity of Government Laws and Order in the Church of God First You hold your Authority from the King and his Laws So doth the Church from Christ and his Gospel You have Superior and Inferior Officers So hath the Church You have power to Enact certain Municipal Laws as occasion shall require for the peace and welfare of the City So hath the Church by virtue of the general Precepts of Christ and his Apostles You have certain Forms and Rites in the Aâ—ministration of Justice to make it more solemn So hath the Church to procure the greater Reverence in the Administration of Publick Worship â—â—u have many lesser Societies of Artificers who have their dependance on you So hath the Church many Parochial Congregations depending on the Bishop of the Diocess Now if discontented and pragmatical persons should arise among your selves and make it their business to defame your Government as if it were tyrannical and arbitrary burthensom and oppressing because of a fâ—â—â—râ—â—â—nt Forms and Customs if they should quarrel â—t some antiquâ—ted wâ—â—s in your Legal proceeding and take offence at the 〈…〉 and 〈◊〉 Maâ—eâ— as 〈…〉 Ceremonies and you know 〈…〉 the same 〈…〉 Magistrates aâ— other 〈…〉 Minister If these 〈…〉 pâ—â—nt and plead 〈…〉 Reformation of all your Laws and Government if they should forge and pretend new Charters and Commissions for the subversion of the old and erect mock-Courts of Justice censuring hating and as much as in them lyeth condemning all that will not be of their Rabble If they should advance a Dozen of Burgo-Masters into the Office of the Mayor and make every man one of the Council if they should abolish all the ancient Laws and Customs lay aside all Rites and Formalities and bring in new Ordinances such as were never known in yours or in the Government of any other Corporation Were such practices tolerable Or if not speedily remedied would they not bring the whole City to Confusion And is it not the duty of every good Magistrate to prevent such tumults Now such is the present condition of our Church Schism and Separation in the Church being of the same nature with Sedition and Tumult in the State And God forbid it should always be said of Zion as Jer. 3â— 17 This is Zion whom no man seeketh after Tum tua res agitur is one Argument to ingage you all as you are Magistrates in the defence of the Church for seldom doth Faction prevail in the Church but it proceeds also to the alteration of the State But you are engaged on more noble Principles as Members of that Church which I plead for and your Examples as things now stand may be more instrumental for the peace of the Church than your power and when you meet with rational Dissenters your Arguments may not be altogether ineffectual I have presumed to put a few such Arguments into your hands which I doubt not may be instrumental to the confirming them that are yet in the Communion of the Church of England though perhaps not effectual to recall those that are departed and yet I doubt not but here is enough to convince them their Conversion is the work of God It will be needless to give an account of my publishing this Sermon or the presenting it to you I should be wanting to my duty as a Minister of the Church if I should omit to serve her Interest as far as I am able And the desires of divers of this City which was the place of my Nativity and in whose welfare that of my self and a numerous family are wrapt up did easily prevail with me to give this testimony of my real affection as well to your persons as to your Government I shall only trouble you with an account of my Subject which is a perswasion to unity in the publick Worship of God as it is professed in the Church of England If any ask What that Church is I answer it is The whole Nation professing the Gospel of Christ visibly uniting themselves by joint-consent of King Pastors and people and agreeing in certain Laws and Rules conformable to the Apostolical and Primitive Precepts and Patterns for the Preaching of the Word and the Administration of the Sacraments with decency and order in the publick Worship of God If this description agree in every particular to our National Church then the raising of Divisions in it and making Separation from it is the sin of Schism and that sin extreamly dangerous and therefore it is every mans duty that lives within the pale of the Church to keep himself in the Communion of the same which is the endeavour and constant prayer of Your devoted Servant in all Good Offices THO LONG 1 Joh. 1.3 That which we have seen and heard declare we unto you that ye also may have fellowship with us And truly our fellowship is with the Father and with his Son Jesus Christ THere are saith Solomon threescore Queens and fourscore Concubins but the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiph. Haer. 35. undefiled is but one There are many Factions besides that at Rome Cant. 6.8 that pretend to be the Spouse of Christ but his beloved is but one and that one is only beloved Thus the Nicene Creed teacheth us There is one Catholick and Apostolick Church in which is the Communion of Saints and Remission of Sins It concerns us therefore to be well assured as well in respect of our present comfort as of our future happiness of the truth and purity of that part of the Church of Christ to which we join our selves in Communion that our hope of Salvation may be laid on the foundation of the Apostles and Prophets Eph. 2.10 Jesus Christ himself being the chief Corner-stone And if we are ambitious of any honor let it be of this not to be the Head or Prop of any petty Faction but to
2 Cor. 4.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that walk in craftiness and can make quidlibet ex quolibet our inventions a rack whereon to wrest and torture the Scripture until it speak our own sense but as of sincerity as of God as in the sight of God speak we in Christ It is nothing but a soul stomach and a vitiated palate that makes some men to disrelish wholesome food could we lay aside all filthiness and superfluity of naughtiness all wrath and bitterness â—am 1.21 all hypocrisie and prejudice all pride and vain-glory and receive with meekness the sincere Milk of the Word we might have it from the Breasts of our Mother that hath born and nourished us hitherto more plentifully than from all those pretenders who like the Harlot in the history of Solomon seek to divide and Murther the Children that are not their own â— King 3.25 What can the Leaders of a people that cause them to err and separate from a true Church where all things necessary to Salvation may be had plead in their excuse If they say Animus Schismaticus in Ecclesiâ Catholicâ they preach the same Doctrine as we St. Cprian answers that men may be guilty of Schism and Division that remain in the same Faith Nobiscum estis in Baptismo in Symbolo in Spiritu autem unitatis in vinculo pacis in ipsa Ecclesia Catholica non estis The mark of Schism is not set on them that oppose the Doctrine of the Church but that make divisions in and cause separation from the Church Rom. 16.17 1 Cor. 3.4 5. How severely doth St. Paul chide the Corinthians not for following false Teachers but for making factions for true ones I am of Paul and I of Apollos and I of Christ Christ himself must not be pleaded in opposition to the Ordinances and Unity of the Church Phil. 1.16 this were to preach Christ out of envy When men begin to blow the Trumpet to Division and cry Every to his Tents they do ipso facto proclaim We have no Portion or Communion with the Church Dum conventicula sibi constituunt teritatis caput atque originem reliquerunt S. Cyprian Which is the second particular wherein the Communion of our Church with Christ and his Apostles is maintained i.e. in Government for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Society or Assembly Civil or Ecclesiastical 〈◊〉 Body corporate in which is superiority and subordination and which is governed by certain Laws and Customs Penalties and Priviledges proper to it self and when this order is observed in all Societies it is strange if that which makes up the Body of Christ should be a Monster the Apostle assures us to the contrary God is not the Author of Confusion 1 Cor. 14.33 but of Peace as in all the Churches of the Saints which the Apostle alledgeth especially to prove that there is superiority and subordination even among the Prophets i.e. the Ministers of the New Testament v. 33. The spirit of the Prophets are subject to the Prophets when therefore we read of fellowship with the Apostles we may not understand it of a confused parity either between the Ministers of Christ and his people as the Socinians and Anabaptists or of the Ministers of Christ among themselves as the Presbyterians imagine for we may both see and hear that the contrary hath been from the beginning Our Saviour appointed other seventy Luk. 20.1 Eph. 4.10 which were not of the same rank with the Apostles And when he ascended he gave divers offices to continue in his Church and therefore Christ did not only commission his Disciples To feed and govern his Church in their own persons Joh. 20.21 but by their Successors As the Father sent me so send I you that you may send others And lâ— I am with you to the end of the world Mat. 28.28 not in their persons but in their successors And it will be a very difficult work for some Pastors to prove such a succession But not to digress We read that while the Church of Christ was yet a little Flock Act. 15.6 1 Tim. 3.10 there were Apostles Elders and Deacons when that Flock increased and the planting and confirming of Churches abroad called them from their immediate superintendency they found out fit persons to whom they derived their own ordinary authority viz. For Ordination and Jurisdiction for the government of such Churches as they had planted St. James had his successors at Jerusalem St. Mark at Alexandria St. Peter and St. Paul the one being the Apostle of the Jews that believed the other of the Gentiles Eusebius l. 3. c. 23. had their successors at Rome St. Paul being to go into Macedonia left Timothy at Ephesus and Titus at Crete to succeed him in the Government of those Churches The Apostle had laboured about the space of three years to settle the Church of Ephesus Act. 20.17.28 for he had planted Elders there he visited them and gave them a charge to take heed to themselves and to their flocks over which the Holy Ghost had made them Overseers Episcopi gregis these were thought sufficient as long as the Apostle could be near them but when the Flock multiplied and the Apostle knew he should see these Elders no more Episcopus Presbyterorum gregis he devolved his charge to Timothy Surely he did not make two supream officers in that Church nor if the government of the Elders had been according to his mind would he have given Timothy so large a Commission Charge some 1 Tim. 1.2 that they preach no other Doctrine 1. Here is an inspection into the Doctrine of the Elders Par in parem non habet imperium who were their present Teachers and what were his charge worth if he had not a Jurisdiction over them 2. Timothy was to direct and order the publick Prayers of the Church ch 2. 1. for in v. 18. of ch 1. This charge I commit unto thee What is that charge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first of all That Prayers be made How made By the ex-tempore conceptions of every private Presbyter That is no making of Prayers in the Apostles sense for then Timothy could have no hand in the making of them whereas he was to provide that the Prayers that were used in the Church might be such as might stand with the publick necessities of all men with the welfare of their Governours and their own reputation and peace when none of their adversaries should find any just cause to accuse their solemn Devotions Again 3. Timothy is directed how to receive accusations against an Elder 1 Tim. 5.19 and the power of receiving accusations implies a power to judg and determine of them Herein saith Epiphanius the Apostles shews Quis sit Presbyter Haer. 75. quis Episcopus cum dicit Timotheo Presbyterum ne objurges And 4. v. 20. He
hath the power of Ordination committed to him Tit. 1.5 Titus had the same power in Crete To set in order the things that were wanting and to ordain Elders in every City for many Cities were under his inspection and many Teachers in those Cities but none of them had such a power as is committed to Titus These things are so evident that the Power of Bishops is not denyed them only it is said They were extraordinary persons and it did belong to them as Evangelists But first It cannot be proved that Titus was such a one and 't is a very weak proof to say that Timothy was such because he is bid to do the work of an Evangelist But it is acknowledged that the power and authority which Timothy had he was to commit to others 2 Tim. 2.2 Jus Divinum p. 160. that there might be a perpetual succession of government and the London Divines do there add That Apostolical Examples for the good of the Church and which have a perpetual reason and equity in them have the force of a Rule and by force of this Rule we infer that as St. Paul saw it necessary to derive a power from himself to Timothy over the Presbyters at Ephesus Timothy might and did propagate it to others successively for the well-governing the Church of God The truth of all this is acknowledged That there was a chief Governour appointed by the Apostles we will not contend for the name whether Evangelist or Prime Presbyter or Superintendent but Bishop is the name which the Church hath always used to have authority over the Presbyters and that this authority was to be continued in the Church by succession So Calvin Vnus aliquis authoritate consilio praefuit On Tit. 1.5 and he doubts not to call such an one a Bishop Instit. l. 4. c. 3. Jus Divinum Oct. 3. p. 11. Archippus says he was Bishop of the Colossians Then our Assembly grants that the Primus Presbyter had authority during his life And Videlius assures us of the name as well as the power for saith he in the days of Clemens Romanus the distinction of Bishop and Presbyter was in use The Presbyterians in their Papers to the King in the Isle of Wight grant that not long after the Apostles times Bishops in superiority to Presbyters are reported to be in the Church of God by Writers of those times and the Writers of those times knew what others had said before them None of the Ancients ever mentioning any other Government nor complaining of alteration of that which was established by the Apostles which had it been any other but that of Episcâ—pacy those Martyrs that laid down their lives for the truth would not so tamely have parted with the Government of the Church as not to open their mouths in behalf of that which was the chief Instrument of its peace Can any man conceive That the world was framed by the casual Concourse of Atoms is as probable That all the Governours of the Church should conspire to alter that Form which they received immediately from the Apostles and that presently after their decease Vincentius Lyrinensis tells us this was the practise of those primitive times that by how much any one was reputed more religious than another by so much the more readily he did oppose all Innovations To conclude we may suppose the dignity and power of the Bishop was not determined by the Apostles in every particular yet the Apostles determining that Government in general as most conducing to the unity and peace of the Church other particular circumstances which the exigence of after-times should require were under the power of the Church to appoint them for the unity of the Church being the end for which government was appointed the means that are conducing thereunto being agreed on by the rulers of the Church are as necessary in their kinds as the Laws appointed by Magistrates for the good of the Commonwealth And on this ground it was that Schismaticks have been so severely punished in all ages and their sin compared to the most abominable vices even to Idolatry Sacriledg Parricide Dr. Hammond of Schism for indeed it produceth all these Avoid divisions saith Ignatius as the beginning of all evils All this is Calvin's own sense Whereas it pleased not God to prescribe particularly what we ought to follow as to his outward Worship and Ceremonies by reason that he foresaw such things would depend on the condition of the times and that the same Form would not agree with all ages therefore we ought to consult the general rules which he gave us for the settling of such things as belong to decency and order as the exigency of the Church shall require and in such cases he pronounceth them Schismaticks which raise factions and tumults to the dividing of the Church which saith he cannot subsist but by the rules of its Governours These concessions are good arguments ad homines But the universal practise of the Church by all its members in every age and in all the parts of the world is an argument beyond all contradiction All the doubt is what was practised by the Church immediately after the Apostles age for of after-times there is no doubt and as little of the first age after the Apostles if we will be convinced by as clear evidences as can be produced for the proof of any History Quod ubique quod semper quod ab omnibus id verâ— Catholicum or matter of fact Ignatius was contemporary with St. John conversant with some of the Apostles one that saw Christ after his Resurrection he wrote seven Epistles which are mentioned by Polycarpe his contemporary by Irenaeus Origen Eusebius and others and he crowned all his works with Martyrdom for Christ The Copies of his Epistles which were set forth by Vossius from the Library of Laurentius Medices are by Biondel congratulated as a great treasury to the Church Now nothing is more clear throughout his Writings than the Superiority of Bishops to Presbyters this made the Presbyterians so industrious to prove that they were spurious Epistles knowing that their cause would stand or fall with them and is nothing yet how sacred soever could stand in their way they deal as barbarously with his works as the Romans did wiâ—h his person accuse him for a deceiver and then condemn him to the beasts But God who in all ages of the Church hath taken advantage by the venting of errors to vindicate the truth more clearly hath by the labours of the learned Vossius and Dr. Hammond and Dr. Pearson Epist ad Magn. Epist ad Trall put a gag into the mouths of all gainsayers he says Nothing ought to be done in the Church without the Bishop And they are men of an ill Conscience that assemble without him Clemens Romanus is another Apostolical person he was St. Pauls fellow-labourer Phil. 4.3 his Epistle to the Corinthians