keepe himselfe in the communion of the Apostles that he may be partaker of the Altar and Prayers of the Church Saint Ignatius in his Epistles very often makes the communion of the one to flow from the communication with the other Take away the Apostles fellowship and you take away the breaking of bread and prayer at the Lords Table except there be a Priest within the Altar the people are wholly without it I say it is Saint Ignatius his constant determination that the people must so depend upon their Pastours that they doe nothing without them Ep. ad Polycarpum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As nothing must be done without the minde of the Bishop so the Bishop must do nothing without the minde of God The Apostles and Bishops hee makes next to God in the Church he acknowledgeth none above them respecting the Ecclesia sticall Ministerie Epist ad Trall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be subject to the Bishop as to Christ for he watcheth for you He applyes the Apostles words Heb. 13.17 to the Bishop and defines him in the same Epistle lest we should imagine his name to be common to all Pastours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is a Bishop but one that bears sway and autoritie above all others Epist ad Smyrnenses he sayes thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As in all the world there is none greater then God so in the Church and Order Ecclesiasticall there is none greater then the Bishop The same Father exhorts in Epist ad Ephes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The people should concurre in their consent to what their Bishop teacheth them according to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may concurre and accord in Gods minde and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The people must live after Gods minde and the Bishop must be their guide therin As in the Apostles dayes the head of the Churches fellowship was from them to which our Saviour added seventie Disciples so in the succession the Bishop is the head and chiefe to which the Presbyters are added and of them Saint Ignatius sayes thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. be subject to the Presbyterie as to the Apostles This he explains after when he makes a fuller narration Epist ad Trall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Bishop is the type of him which is the father of all Priests are the assessors with God the band of Apostles The Apostles fellowship as it was in the the 12 Apostles 70 Disciples so afterwards it continued in Bishops and Presbyters and as the Apostles had commited unto them the calling of all ordinary Pastours and correction of all mens manners that is God appointed them to ordaine and censure and without them the seventie could not execute any such power So the Bishops above all other Pastors have this power without them it cannot be executed by any inferior Minister And I never read testimonie in the Word of God or any ancient Writer to the contrary Saint Paul decreed the Excommunication of the incestuous person commanded the Church of Corinth the execution thereof reprehended them for their neglect As we are to receive our doctrine from the Apostles so our fellowship and all proofe of succession in the Ministery is taken from thence Tertull. lib. de praescript c. 32. Evolvant ordinem Episcoporum suorum it a per successiones ab initio decurrentem ut primus ille Episcopus aliquem ex Apostolis vel Apostolicis viris qui tamen cum Apostolis perseverarit habuerint auctorem antecessorem hoc enim medo Ecclesiae Apostolicae census suos deferunt sic Smyrnaeorum Ecclesia habens Polycarpum à Ioanne collocatumrefert sicut Romanorum Clementem à Petro ordinatum edit Let them examine the order of their Bishops that so hath held by succession from the beginning that that first Bishop might have for his authour and predecessour some of the Apostles or Apostolicall men yet such as have persevered with the Apostles for so the Apostolicall Churches gave their Suffrages So he relates of the Church of Smyrna where Polycarpe was placed by Saint Iohn and shewes the like of Clement ordained by Peter for the Romanes Cyprianus l. 2. Epist 20. or Pamelii 42. laborare debemus ut unitatem à Domino per Apostolos nobis successoribus traditam obtinere curemus we ought to labour that the unitie from the Lord and by the Apostles to us his successours given through our care might be retained S. Augustine in Psal 44. quid est pro patribus tuis nati sunt tobi filii patres missi sunt Apostoli pro Apostolis filii nati sunt tibi constituti sunt Episcopi Hodie enim Episcopi quisunt per totum mundum unde natisunt Ipsa Ecclesia patres illos appellat ipsaillos genuit ipsaillos constituit in sedibus patrum What means this in stead of fathers sonnes are borne to thee the Apostles are sent fathers for Apostles sonnes are sent to thee Bishops are constituted for the Bishops at this time that are through all the World whence are they born the Church it selfe calls them fathers that begot them and that constituted them in the seats of the fathers many moe such passages might be cited and sent both to Rome and some other Churches as citations nay as sentences of condemnation for two errors both contrary to this truth as they are also contrary one to another and agree in nothing but falshood first Bellarmine l. 4. de Pontific cap. 25. sayes thus Magnum est discrimen inter successionem Petri aliorum Apostolorum Nam Romanus Pontifex propree succedit Petro non ut Apostolo sed ut pastori ordinario totius Ecclesiae at Episcopi non succedunt proprtè Apostolis quoniam Apostoli non fuerunt ordinarii sed extraordinarii pastores quibus non suceeditur nisi improprié But God appointed his Apostles such as should be succeeded for how otherwise is his promise made good of being with them to the worlds end Others to avoid the Pope and all Bishops say this fellowship may come from all Pastors and that they have power to ordain nay some are so absurd that they stick not to say Pastors maybe made by the people and Magistrates may set up Ministers and never be beholding to Rome or any Bishops or Pastours that were ever ordained by them Saint Ignatius Epist ad Ephes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obeying the Bishop and Presbytery with immoveable and stedfast minde breaking one bread c. He shews plainly that breaking of bread must follow our undivided fellowship from the Apostles and their successours and surely how can we have the Sacraments duly administred if wee be not truly informed of our Pastours calling and the comming of it from the Apostles Let mee exhort all good Christians to keepe close to these notes of the Church first sound Doctrine which the Apostles have only delivered Secondly an holy fellowship fetched from the Apostles and kept by the
comparing Altar with Altar and participation with participation We Christians have an Altar as well as the lewes wee are partakers of it as well as they and that by eating which is fedorall and Sacramentall We desire not to exclude Christ from the Altar as some exclude the Altar from him more to satisfie their owne fancy than follow the truth Ignat Epist ad Philad His Testimony is full in three things First for the Sacrament in plenary words a SacramentuÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly for the Altar distinctly expressed b Altare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thirdly for the Preisthood fully delivered c SacerdotiuÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To say the Altar is Christ is first a vaine repetition Secondly an impossible imagination for to Christ the Altar there needs no Preisthood or practice of man Hebr. 8.2 9.11 No humane hands have to doe with this Altar but the Lord himselfe who as he is the Sacrifice and Altar so he is the Preist to himselfe If any object that one Altar to the whole Church must needs be Christ seeing in the other sence wee have many according to the multiude of Churches I answer by the words following aâ— he understands one Bishop in the place with Presbyters and Deacons so one Church under that government There is not one universall Bishop to all the world as Papists would have it and would tryumph in such a testimony to advance their Pope But we understand the Father of such a Bishop as with Presbyters and Deacons was appointed to governe the Churches within their owne Iurisdiction Col. 4.12 13. Philem. ver 2. mention Epaphras Archippus and Philemon for the Church of Colosse which had but one Altar or Table for their Communion The like may be said of Laodicea and Hierapolis which seeme likewise to be under the care of Epaphras and enjoyed but one Table for their Sacrament as was fit and meet for every congregation And here we have a double testimony of an happy union strongly confirming the Churches in the sole intercession and mediation of Iesus Christ For wee professe by one Alta that we have one Mediator and the profession of many Altars in one Church dedicated to Saints and Angels is an argument of Idolatry The second danger is the introduction of a Sacrifice and the destruction of a Sacrament To this we satisfie in two things First every Altar induceth not a sacrifice as is plaine Iosh 22.23.26 Wee have not built this Altar to turne from following the Lord or to offer thereon burnt offerings or meate offerings or peace-offerings or any facrifice but to be a witnesse testimony or memoriall c. Origen in Lev. Hom. 5. secundum literam non instauramus sacrificia We according to the letter restore no sacrifice but rest satisfied with the memoriall of one sacrifice once sacrificed for us Secondly every sacrifice destroyes not the Sacrament and in this I had rather heare my Ancients speake than spend more words of my owne St. Aug. l. 10. de Civit. Dâ—i cap. 5. Sacrificium quia signum veri sacrifieij lib. 10. sentâ—nt prosper sacrificium est significante mysterio Epist 23. sâ—u Fulgent lib. ad Petr. Diaconum commemoratio sacrificij memoria c. St. Chrysost in epist. ad Hebr. Hom. 17. Sâ— Aug. Epist 59. St. Paul tells us of the sacrifice of the Gospell Rom. 15.16 and our Church in the like sence of the sacrifice professed in the Sacrament Here we offer and present unto thee O Lord our selves our soules and bodies to be a reasonable holy and living sacrifice unto thee As in the Gospell so in the Sacrament of the Gospell we offer up our selves 1. Cor. 5.7 Christ our Passeover is slaine for us therefore let us keepe the Feast with sacrifices of sincerity and truth And because all our actions may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those sacred and Sacramentall Actions of Sanctification Distribution and Participation at the holy Table may much more be so named The first cannot be without prayer and prayer runnes along with every action It 's before in and after our receiving and our booke of common prayers adds further Our sacrifice of praise and thankesgiving and so doth David Psal 50.14 To all which if we adde Davids other sacrifice we have all sacrifices Psal 51.17 that may be required The third danger of Transubstantiation and Adoration It were to be wondred if the Church of England should article against it selfe and teach us that which it so plainely condemneth read but the Articles of our Church and be resolved we must renounce them before we can beleeve Transubstantiation or admit adoration of the Host Cornelius de lapide hath a strange saying and I thinke him more stupid than a stone that will beleeve it In Isai c. 7.14 Per verba consecrationis verè realiter uti transubstantiatur panis ita producitur quasi generatur in altari adeo potenter efficaciter ut si Christus necdum esset incarnatus per haec verba Hoc est corpus meum incarnaretur corpusque humanum assumeret uti graves Theologi dâ—cent Sacerdâ—s est quasi virgo Deipera The dignity of Gods house HAving freed you from the danger let me now deliver unto you the dignity of Gods house for majesty for mercy forbeauty for delight for order and happy unity The first place that ever God called his people unto was Mount Sinai called his Sanctuary Psal 68.17 a place of majesty and terrour In the Tabernacle more mildnesse and mercy was shewed God descending comes downe to them as it were in an ambulatory Sanctuary and walkes as a friend in the midst of them From a Tabernacle he brings them to a stately Temple and requires to be served in it in the beauty of holinesse It 's the very Garden of pleasure and plenty Cant. 6.2 Hinc frutices surgunt nitidè cum floribus herbae Balsama cum Casia Thus Myrrhaque Nardus Amomum Narcissus Viola nimium Rosa plena pudoris Acorus Hyssopusque Althaea lavandula Caltha Et cum Lactucis Cariophila Zinziber illine Ambrosia Bacca semper frondentis Acanthi Ruthaque Serpillumque suave rubens Hyacinthus c. A very Heaven upon earth Rev. 12.1 Hinc nitet Arctophilax ostentans fulgidus ursas Praelustres fulgent hic lactea sidera Cigni Pegasus Andromede Cepheusque Cassiopaa Orionque ingens toto resplendet Olympo Indo Cants rutilans stellataque cernitur Argo Ast Argo in summâ mieat inclyta stella Canopi Syrius atque ardens sic lucida stella Leonis Hic nelcat alma Venus Mars Jupiter Hesperas Hermes c. A City compact together Psal 122.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In vestra urbe habitat Eunomia pulchra legum moderatio ejusque sorores Justitia inviolabilis fundamentum civitatum pax concors conservatrices opum auriae filiae Themidis consiliâ— valentis studentes arcere omnem petulantiam quae fastus temeraria mater est The
Tabernacle the people at a greater distance Num. 6.2 and as some imagine two Englisâ— miles Their doores were to open upon the Sanctuary and they were to doe their devotion both going out and comming in so that when the Sanctuary was open for service there was a threefold divisioÌ„ into the couit of the people court of the Priests and Court of God when it was shut up the division was three fold the Tabernacle the Campe of the Priests and Levites and the foure Campes of Israel under 4. standats as we shall heare afterwards The Arke the Mercy-seate are often called Gods Footestoole and his Throne Lastly Ezekiel shewing Gods little Sanctuarie in the Babilonian captivitie and destruction of Solomous Temple teacheth the same where we have foure Beasts and over them a Firmament and above that a Throâ—â— Eze. 1. The foure Beasts may well point at the foure Standards of the twelve Tribes To the East was Judah Isachar and Zabulon with the EnsigneÌ„ of a Lyon to the South Ruben Simeon and Gad under the signe of a man in the flagge To the West Ephraim Manasses and Benjamin with the banner bearing the signe of a Bullocke To the North Dan Ashur and Naphtali bearing the Ensigne of an Eagle It s probable that Ezechiel hath this meaning if we marke his standing looking into the North the place of the captivitie of Iudah Ezeck 1.4 the first face that meetes him vers 10. is the face of a man and that 's Rubens quarter to lie upon the South on his right hand is the East and on that side appeares a Lyon where Iudah quartered on the left side the face of an Oxe and that 's the West where Ephraim encamped The North needes no character and that is the face of an Eagle where Dan was appointed to pitch about the Tabernacle so that foure Beasts are characters of the places of Gods people when they forme a part of Gods House or Sanctuary The Firmament or expanse is now the voide place where God may be heard and seene of his people The Beasts let downe their wings and stand in silence and from the Firmament above them a voyce is uttered c. This is the middle space betwixt God and his people Above this appeares the Throne and one in the appearance of a man sitting upon it here is mention of precious stones as in Saint Iohn and of a Rainebow and all together shew our distinction of the place of Majestie Ministery and Auditory and Angells of God as secret spirits to keepe their rounds and guards as God himselfe that guides all pleaseth and that of the Throne of Majestie which God hath alwayes had it in his Church CHAP. IV. Of the seates of the Elders the station of Bishops and Priests that serve at the Altar Sedes Seniorum HAving done with the Throne of the Lambe wee seeke for the Thrones of his servants or seates of such Elders as he selects to fit about him in heaven all Saints sit downe with Christ in glory but their severall seates are higher one than other according to their degrees in grace here none attaining to the seate of Christ which is the Throne of Gods Majestie farre above all principalities c. In the Church militant on earth Christ chuses Ministers to sit downe in seates under him for the government of his Church but it is wrong to the Lord Iesus to lift one man out of the seates of the Elders into the seate of the Lambe and set him above all the rest in such absolute and soveraigne authoritie as is onely due to Christ himselfe who is not absent from his seate but in grace and holy concourse is with his Ministers in their seates to the end of the world where two or three of them are gathered together in his name there is he in the middest of them hee may alluâ—e to the setting up seates for judgment in Israel The greatest number we reade of in that Nation was seventie or seventie one the lesser 23. the least three Duo qui judicant eorum non est judicium when two Judge they have no Judgement because they want a casting voyce yet our Saviour speaks of two agreeing having power to judge and to whom he gives the Keyes Math. 18.16.17.18 19 20. that hee will answer to whatsoever they aske and ratifie their sentences He makes good the seates of his Elders in all places and gives them authoritie to bind and loose remit and retaine all sinnes Wee will inquire further of the number names offices ornaments order of these Elders in Gods House and before his Throne the number of Seates and Elders consists of 24. 1 Chron. 24.4.19 The exposition is easie as Gods House was ordered in the service of it by 24. Orders or courses of Priests so now is it served by the like number of Presbiters yet their honor is greater as having seates and great authoritie Luke in the Acts tells them the Apostles fellowship and holy Ignatius joyning with the Bishops the Presbiters calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist ad Magn. A Synod appointed of God to serve at the seate of his Majestie for his Throne were emptie without them for Bishops with their Elders we have chaires and seates warranted both by Gods Word and the antient practice of the Church see Pauline with his Presbiters at the dedication of the Temple of Tyre and you shall be taught to learne a good lesson against Papists and Schismatickes in our dayes that ding downe with their Axes and Hammers the seates and societies of Gods Elders one Pope must Lord it over all and have a seate above all Bishops In the Apostles Doctrine and Fellowship no such thing is to be found and when the Fathers alleadge their seates against Schismatickes they never make one seate the rule of all Our Schismatickes that passe from us and reject the seates of Bishops and set up a lay-eldership and put them into chaires to judge I marvell whence they have it for all the Presbyters in the â—iâ—â—â—it of Saint Iohns Theologie are Priests A strange succession they will make in Gods House and bring into the Apostles fellowship no breakers of bread but Church Canons no Priests to pray to the people but to prate against them and to take the highest place of a seate to judge It s the Fathers wisedome against Heretickes to 〈◊〉 them onely by the Word of God against Schismatickes to condemne them wholly by the Chaires of the Church and sure I am against these seates they cannot stand out and as in Nehemiah 7.64 they that wanted a Register to reckon their Genealogie were put from the Priesthood as poluted so these that contemne the chaires of Bishops and care for no Episcopall succession but will succeede where was never succession As to have Ministers from Magistrates and men never ordained by others is to cast themselves from all communion with the Church which never held any that was not successively from the
Preachers of it and both these are so called from the object of their imployment and not from the author of their calling We must therefore finde out in the third place Evangelists by calling such as was Philip Acts 21.8 who being compared with the seventy Luke 10.1 seemes to be an example of that calling First they preached so did Philip. Secondly they wrought miracles so did Philip. Thirdly they went before Christ to make way for him and his Ministery so did Philip before the Apostles as will appeare Acts 8.5 and not onely hee but many more Ver. 4. which Christ had called before his death of the seventy the Apostles remayning at Ierusalem Verse 1. which followed Philip when they heard of his successe Verse 14. and ordained Pastours where he had begun the Gospel Verse 17. This immediate power to ordain Christ gave his Apostles and by ordinary Pastours they are succeeded and not by extraordinary and Timothy and Titus are examples so is Epaphras Colos 4.12 who was one of Colosse when he was at Rome for it is not following of the Apostles that makes men Evangelists or every absence that denies them to be Bishops In Colosse wee may conjecture that Epaphras was Bishop of that place and had Laodicea and Hierapolis adjoyned unto it Colos 4.13 Archippus may be counted for the Presbyter with the Bishop and Philemon in whose house he was the Deacon for Saint Paul stiles him in a manner as Ignatius did the Deacons in his time σÏνεÏγος fellow-labourer σÏνδουλος fellow-servant for such work together in their Masters businesse This order being observed the Apostles and Bishops continue the succession and without theÌ„ there is none in the Church In these two Iesus Christ immediatly communicates his power of the Keyes to the Church and none receive it ordinarily but from some one of them The Pope abuseth all Bishops to fetch them under his power The people prophane Gods ordinance when they appoint Pastours We must confine our selves to these two heads or else we misse Christs order and this is not my conjecture but the conceit of antiquitie and by modern Divines is brought against the Popes usurpation above Bishops Saint Cyprian in the Councell of Carthage hath these words neque quisquam nostrum Episcopum se esse Episcoporum constituit aut tyrannico terrore ad obsequendi necessitatem collegas suos adigit The Monarchie of one Bishop in the universall Church is a plain tyranny and so is a Presbytery in every Parish where there is no remedie as well against the popular as papall jurisdiction If the Pope infect the Church it must needs perish because there is no power above him so must the Parish for none can helpe it being so independent in it selfe and absolute from the command of all others both these take away all libertie of calling Councels and are uncontrouleable in their own wayes This cannot be of God to leave his Church desperate of meanes to helpe it Betweene both there is a middle way and that is to have the Churches power in the hands of many so that one may helpe another In the first Councell Acts 15. the Apostles as heads with the Elders meet in consultation determine what is best for the Churches in Antioch Syria and Cilicia V. 23 and wisely apply the remedie according to the disease for it seemes to some good Divines that the act involves no more then are mentioned in it and that Corinth and other Churches were not tyed by this Canon but might eat of meats sacrificed to Idols and onely were to use charitie and discretion at such times as it might offend the weake Apostles and Elders consider of the matter Verse 6. dispute and determine it and disperse abroad the Decree to be observed of those Churches that are specified in it A cleare and evident truth How the Apostles attempted to do nothing without consent It s a true rule that no one man makes Canons for all Churches there was never any Bishop save the Pope that challenged all power but as men most peaceably sought to governe after the divine Canon and approved Customs Councels of Gods Church No Bishop makes Lawes but takes as he ought the sole power to see them executed for if God trust them with his power to see it executed shall the Church distrust them with her Councels Bellarmine would help the Pope into his chaire by this poore shift Bishops are absolute in their Dioceses and have none above them therefore is the Pope so in all the World An Argument of an ill consequent and contrary to Christ and his Church To Christ Iesus to deprive him of his Monarchie and order of ruling who began with many and Ephes 4.11 makes mention of all his officers in the plurall number and in no ranke can wee thrust in one to be above al when the Apostles were above the 70 they were many and it is but a miserable begging of the question to bring in Saint Peter as the head of all the rest Wee finde that in a multitude yet well ordered and see in the extraordinary calling a number of Apostles above all the rest and in the ordinary we finde numbers of Doctors and teachers yet not confused as to set them all in one and the same indifferencie and equalitie of place dignitie for this would bring the Church to an anarchie for where there is no order there is just contestation that no man is bound to any obedience to another and whiles all strive to be equall the Church will never cease to quarrell I must therefore thinke the tyranny of one and all alike for what the Pope pleads to have none above him so all plead the same that they will have none above themselves To say none are above Bishops makes them equall and such an equalitie stands with the Churches peace and without it it will never be obtained or mayntained Vnus est Episcopatus cujus à singulis in solidum pars tenetur Cyprian de unitat Eccles Before I produce my testimonies for them three mayn objections would be cleered First From their election they may be chosen of others Secondly they may choose others to ordain with them or for them Thirdly they are the Churches invention Others may choose them Saint Ignat. Epist ad Philadel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It behoves you of Philadelphia as the Church of God to choose a Bishop and Saint Cyprian for all Priests Plebs maximè habet potestatem eligendi dignos sacerdotes vel indignos recusaudi Concil African apud Cyprian Epist 68. If the people may chuse Bishops and Priests their power is not so immediatly of God but the Church may intercede and act a part between God and them as it did Acts 1.23 6.3 13.2.3 Saint Ignatius will give us light and leading to answere sufficiently all these testimonies It behoves you of Philadelphia to choose a Bishop for the Church of Antioch in Syria ut
obeat legationem Dei concedatur illis in eundem locum congregatis etiam glorifioare nomen Dei that he may undertake Gods delegation and that the people of the same place may congregate and give God his due glory Without a Bishop to order the Church assemblies they are meere conventicles and unlawfull meetings Here by the way observe that the Father speake of such helpe as one Church may and ought to afford another Annunciatum est mihi Ecclesiam Antiochenam esse pacatam it is reported unto me that the Church of Antioch is quiet and peaceable and needs your help that enjoy a worthy Bishop and I would wish you to doe as Gods Churches have alwayes done ut semper secerunt proximae Ecclesiae quorum aliae misere Episcopos nonnullae verò presbyteros Diaconos that the next Churches some of them have supplyed their neighbour Churches with Bishops others with Priests and Deacons Rome outreacheth and straineth this testimonie upon the largest last and helps to stretch it with her teeth for the Pope that hee ought to choose all Bishops for the Churches With his leave the words serve for any Bishop with his Church to helpe others to able men that want them and for our Novelists they may not once name this text that will choose for themselves and suffer no others to meddle with their right when all Churches have ought to have a common right one in another For the words of Saint Cyprian they may be expounded that the people being peaceable as it was with the Church of Antioch and keeping concord amongst themselves they may then with one consent use all their power to gaine worthy Priests and ingage it to the uttermost to oppose them that are wicked and unworthy and their testimony is to be heard of their betters The Church separates two and God makes choice of one seven honest men are looked out of the societie of Saints and appointed by the Apostles to the businesse of the Church Paul and Barnabas are separated by the Church to a speciall work signified to them by the holy Ghost Let the people on Gods name in these peaceable wayes walke with the Church and for the Church and I know none will condemne them but they are to know all these elections are not of the essence of a Bishop for hee may be so when hee is sent from one Church to another and therfore to speake distinctly and avoid confusion Ordination belongs to a Priest Consecration to a Bishop and Translation is when he is removed from one place to another These three are the formes of the Church and Rites she useth to expresse her selfe but the Episcopall power is that which God gives unto them whom hee useth as his immediate means to convey it to the whole Church For the second objection that Bishops ordaine with others and by others is easily answered in Timothy that he was ordained by the hands of Saint Paul and may be the hands of the Presbytery that is of others that joyned with him or it may be the office hee received by S. Pauls hands alone The question is not whether Priests may joyne with the Bishop but whether they may do it alone without the Bishop There is some thing said for Chorepiscopi or rurall Bishops that they have ordained which were unlawfull if ordination were solely Episcopall I answer what the Bishop may doe by deputation is nothing to my disputation I speak of Gods order and that which is divine of the humane Laws of the Church and what power Bishops have to depute others I leave to them I look upon that which I conceive to be Gods appointment and the constant course of the Scriptures which signifies unto us that either the Apostles or such as Timothie and Titus ordained and not one word of any Evangelist or Prophet or of all Pastours but some speciall ones selected by the Apostles before their death So Timothie ordained as an Evangelist and you at once affirme two untruths 1 that Timothie was extraordinarily called and secondly that such an one being none of the Apostles number might ordaine Timothie was made a Minister by imposition of hands and to Timothie was committed the power to impose hands upon others but both are arguments against his extraordinary calling and hee that makes Evangelists or Prophets by imposition of hands sayes that which no word of holy Scripture will warrant him either by one example or precept in all the new Testament The third objection is that Bishops are the Churches invention in Schismatis remedium I am glad they that like not of Bishops to be of God will confesse them to be of men for so good an end and it shewes what wee have said to be absolutely true that without Bishops the Church must needs be filled with faction and sure I am the quarrell with them is the cause of all our doleful contentions and grievous complaints and if men could work them out and have their wils it would not be So many men so many mindes but millions of mischiefe and misery to this our Nation It s well they see such wisdome in the necessitie of Bishops but is not the originall dangerous to censure Gods Providence of defect and mens inventions of Idolatry To say God provided not for Schisme is to mee a secret Atheisme and checke to him that better sees what the Church needeth then to leave it in so mayne a matter to the policie and pietie of men Againe the remedie is worse then the disease and of desperate cure to them that call all humane inventions in question for Idolatry I hope a necessary means to prevent division in Religion is a speciall ordinance of God and to make it humane is worse in my thoughts then to make it divine Saint Hierome is the most welcome autour they have and yet contra Luciferan hee sayes the Church consists of many degrees and makes the highest end in the Bishope and Dionysius Ecclesiast Hierarch c. 5. affirmes not of one but of all Bishops that immediatè in Christum terminantur and the aforesaid authour ad Euagrium sayes summum tenent locum and Saint Cyprian Epist 65. Pamel l. 5. Epist 9. Episcopi omnes Apostolorum sunt successores It were easie to multiply autorities that speake home in this businesse Saint Ignat. Epist ad Smyru Laici subjecti sunto Diaconis Diaconi Presbyteris Presbyteri Episcopo Episcopus Christo ut Christus patri The subordination and succession is full Lay-men must submit to the Deacons the Deacons to the Priests the Priests to the Bishop the Bishop to Iesus Christ as Iesus Christ to his Father Epist ad Magn. ut praesideant Episcopi loco Dei Presbyteri loco concessus Apostolici c. Bishops are placed in Gods stead Priests accompany them as the Apostles did Christ Hee called them to worke with him and so Bishops call Priests to preach the Gospel and propagate the faith with them
faire and fast binding our selves to give them intertainement in their best demonstrations It pleaseth the Holy Ghost as farre as I can apprehend it to call the place of Majestie the Sanctuary in Gods House or the place where Gods Table or Altar standeth for this purpose I have produced both Beza a moderne Divine and Saint Chrysostome a more antient Writer and will now proceede to say more from Theodoret lib. 4. cap. 4. lib. 5.13 Zorrat Hist lib. cap. 25. Zozom lib. 2. cap. 28. from Eusebius in his Panegyrick Oration at the dedication of the Temple of Tyre from the Council of Laeodicia Can. 44. sixt Councill in Trullo Can. 69. Concil Arcl. Can. 15. Concil Constant 5. and 6. Can. 69 Saint Cypr. lib. 1. Epist 9. and from Saint Ignatius I shall leave my Reader to enlarge himselfe and onely set before his eyes what I have searched for my owne satisfaction I will beginne with Theodosius the Emperour and Saint Ambrose a Bishop the Emperour enters the Church at Millaine to act his solemne reverence and his first reverence is the prostration of his whole body using the words of the Psalme 119.25 adhesit 〈…〉 men c. my foule eâ—eaveth to the pavement in humility of soule and body hee kisseth the very dust and stones wherewith the Church was paved and powred forth his teares abundantly and preparing himselfe to receive the Sacrament which is enough to stricke dead the point in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with equall 〈◊〉 he went up the steppings of the Altar I may have 〈◊〉 amisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iâ— palatium in gonere Gods house in specâ—â— called Basilica but that 's not enough here for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plurall number signifies the degrees or steppings to the Altar 〈…〉 5. when he came to the Royall stayâ—â—â— be wâ—â—â— againe as abundantly as when he first entred the Church Then according to his custome at Constantinople he went within the raile but S. Ambrose by a Deacon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee taught him that places were to be distinguished in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it was for Priests and not for Princes to come within the rayle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come forth and communicate with thine owne ranke and remember in Gods House to hold the perfect paterne of the difference and distinction Purple makes Kings not Priests of a Prince and a Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princes robes and Priests ornaments are not alike so neither are their places At the Councill in Trullo Can. 69. Non licet ulli corum omnium qui in laicorum numero sunt ingredi intra sanctuâ— Altare nequaquam tamen ab eo prohibita potestate authoritate imperiali quandocunque volâ—er iâ—â—â—catori dona offerre ex antiquissima traditione It is not lawfull for any that be in the number of Laicks to enter within the raile of the holy Altar yet the Imperiall Majestie and Authoritie is not thereby prohibited ingresse when 〈…〉 he hath a will to offer any gifts to the Creatour by a most antient tradition for the most antient use of the Church was that lay Christians might have accesse to the Altar to present there their especiall devotions or receive Priestly absolution c. otherwise they were not to enter but receive the blessed Eucharist and place themselves without the raile as the Councill of Laodicia is expresse for women Saint Ignatius who lived in the Apostles dayes Epist ad Trallens Qui extra Altare est est 〈◊〉 qui five Episcopâ— presbiteâ—is Dioconis ali 〈◊〉 and 〈◊〉 Qui est extra Altare ille pollutuâ— est 〈◊〉 est inâ—idels deterior He which is without the Altar is hee who does ought without the Bishop 〈◊〉 Deaconâ— and againe hee who is without the Altar he is polluted in conscience and worse than an Inâ—â—â—â—â—â— where he is said to be without the Altar not who may not come within the raile but who may not participate of the holy Table for so theÌ„ Church Canons exclude him and in such case are all our Conventicle keepers that both without and against lawfull Bishops and Priests walke their owne bywayes As Christ was knowne to his two disciples in breaking of bread so were the Primitive Priests knowne to their people by breaking the Sacramentall bread and it was held the symbole of Christian Communion to be partakers of the Altar and to receive from it the holy Sacraments Ignat. ad Tralleuss qui intra Altare est purus est igitur obedit Episcopâ— Presbyteris he who is within the Altar is pure therefore also he obeyeth the Bishop and Priests He is within the Altar that may receive the Sacrament and he onely may receive the Sacrament that is in obedience or due order subject to the Bishop and Priests Sine his Ecclesia electa non est non caetus sanctorum non congregatiâ— sanctorum without these there is no elect Church no observation of holy things no congregation of Saints ad Ephes Epist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that is not within the Altar is deprived of the Bread of God that is he that hath no Communion with his Pastor at the Altar is to be denied the Sacrament still the Altar hangs upon the Priest and fellowship with him proves fellowship with the other The Apostles Doctrine fellowship prayers and breaking of bread are all closely comprised together by this Father Epist ad Magn. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in faith and concord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praesidente Episâ—â—pâ— Dei lotâ— the Bishop being president over them in the place of God the Bishop succeede the Apostles in plenarie power the Presbitere the seventie whom our Saviour adjoyned to his Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that such a Senate might meete to consider of mattâ—â—â— of peace and truth Act. 15.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that all might 〈◊〉 in one place to pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 runne to the Temple of God as to one place of Majestie or one Altar and one Iesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are as one for the whole Church is Gods Palace especially the place of his Altar where the people are made partakers of Chist himselfe Temple must be taken away sayes Vedelius as a corruption contrary to those times that professed they had no Temples and so must Altars too for they professed against them and then nothing is left but Iesus Christ who must be found out of Temples and Altars too may be in the Desert and secret chambers where there is neither the Apostles Doctrine fellowship breaking of bread or prayers but a confused rabble without all order or observation of Gods Ordinances as hee hath appointed them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are acknowledged by Saint Iohn Rev. 14.17 18. in such a sense as they ought to be where God Angells and men meete and as the whole place may
be called Gods House or Temple so the Sanctuary or Altar is the speciall place of Majestie One Eucharist one Flesh one Bloud one Bread one Cup one Altar Epi. ad Philad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here I am sure is the Sacrament with all the signes and the things signified and what shall the Altar be Christ will some say is one Altar to all Churches for Tables they may have many Not so but as there is to us one Christ so one Altar and we professe no more to expresse the Majestie of our God There is one Altar for the whole Congregation many Altars in one Church were never heard of in the most Primitive times let these looke to them that undertake their defence for I say with S. Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fist generall Councell speakes of concourse to the Altar that there was running 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Saint Iohn hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 4.4 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 6. All I seeke for is some sympathie betwixt the holy Scriptures and Primitive practises A throne of Majestie there is in the House of God or some visible signe of Gods invisible presence to make the partition as S. Iohn hath set it downe At the Dedication of the Temple of Tyreâ— I read of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compassed about with neate workes â—he holy Alâ—â— and the reverent placing of Pauline the Bishop with his clergie in Cathedra and Exedris about it I reade of Alexander the holy Bishop of Constantinople in the case of Arrius and the desperate storme threatened against him and the Orthodox faith to have fallen at the foote of the Altar and prostrate to Almightie God to have prayed that God would evert that judgement from his poore Church c. I conceive wee may well conjecture we are not farne from the sense the same sence may yet further be fetched from three places of Scripture to which he alludeth in the expression of the Christian Theatre upon which God represents his glory in the world CHAP. III. Touching the Throne of Majestie in Sinai and the Tabernacle c. FIrst he alluds to Sinai Gods first glorious Sanctuarie among men Rev. 4.5 as may appeare by Lightnings and thundring and voyces which issue out of the Throne as they did upon Sinai when God appeared Exod. 19. and in these declared his Majestie and set bounds to all Israel to be kept with the greatest diligence least danger befall the intruders to their ruine God made all the Mount the place of his Maiestie and he himselfe spake in terrour to his people so that they petitioned there might be a middle betweene them and him and that Moses and men like themselves might speak and that first division of Majestie and auditory of God speaking and men bearing being too terrible might be turred into a more milde and middle way of Ministerie intervening betweene himselfe and them Exod. 24. The multitude are to keepe the station and not to stirre at all to draw any nearer to God Aaron Nadab and Abihu with seventy Elders are to goe uâ— with Moses into the Mount and there must they Minister â—â—â—weene God and the people whiles God gives the â—â—â—fect patterne of all things in the Mount he makes the Mount the first draught and drawes the forme in the place of their standing as a throne of Majestie seates of Elderâ— and a boundarie for the people and the blessed Angells to keepe their rounds and gaurds of attendance in all places as God appoints them Exod. 24 10.17 Majestie is in the pavement and where the feete of the Almightie plant themselves there is as the body of heaven in his clearenesse the 〈◊〉 of the Maunt was like devouring fire and all to set forth his glorie that is most invisible No picture of God but passing signes of his presence and warnings which way they were to worship him and be wrought into an holy feare of so dreadfull a God as hee shewed himselfe to be iâ— the said expressions God is farre more milde in the Christian Church and his Sanctuarie is set upon Mount Sion which may be approached and from whence God speaketh more mildly unto us and in which the innumerable company of Angells keepe their watch I see not out the holy Table may be set as a signe to distinguish the place of Majestie from all the rest Our Antients made that Regall which was in the steppings and degrees of the Altar and therefore the Altar much more may expresse Majestie If any aske me why is God in one part of the Church more than an other and why is one part more holy than another I answer it is not from any inhession or inclusion of God and holinesse in that place as Pagans imagine in their Temples where they include their Gods Against these Saint Paul disputes at Athens and so doe Origen Minutiâ—â— Felix Arnobâ—us and Laâ—tantius and are 〈…〉 as iâ— they â—ried downe Temples and Altars for such Temples Altâ—â—â— and Images as they confute are impious and forbidden to Christians because the Heathen did Revocaâ—◠〈◊〉 mortuorum ad Templa Altaria Imagines revoke â—he soules of the dead to Temples Altars Images and putâ—n them Divinas virtutâ—s c. they placed divine vertâ—â—â— in their Temples Altars and Images and sought for 〈◊〉 by their presence as being filled with Celestiall power to do them good but we beleeve of our Temples and 〈…〉 Salomon did that God is in them of grace â—nd 〈◊〉 to his people and that they are holy in relation to him as the House is his the Table his where he will feede his people and fill them with his favours It pleaseth him to have his Throne and as ever so 〈◊〉 a Coâ—â—t of Majestie which he daily opens to his people whâ—n 〈◊〉 them to his heavenly Table His Table is enough to make it holy and separate from common use and to be the dayly monument of divine benediction where Church Prayers have beene said nay have the preferment and be counted the most sacred place in Gods House in which hee offers himselfe to his people and they take him as truely present for reall presence is not demed when transubstantiation is rejected but Christ really present iâ— the holy Sacrament is an object of our faith not of our sight or seene as Gods House and Honour goe together so the chiefe place invites the worship of God towards it according to the decencie of Religion Secondly Saint Iohn alludes to the Tabernacle in the Wildernesse and Temple in Canaan as may appeare by the Lampes of fire and Sea of Glasse Now that in both these were distinctions as the Court of Majestie Court of Ministry and Court of Auditory it needes not inquâ—â—ing The Tabernacle in the Wildernesse which in the whole is often called Gods Throne was pitched about in that goodly order that the Priests and Levites encamped next to the whole
Apostles Gal. 1.1 Saint Paul professeth himselfe to be an Apostle but neither of man nor by man neither of man as the author nor by man as the instrument but immediatly of God and by God as author and meanes of his vocation A plaine distinction of a threefold calling whereof two are as the extreames and the third as a meane betweene both first some are called of God and by God immediatly and this is the extraordinary calling of Prophets and Apostles who are the first founders of our Religion and the chiefe Governors under Iesus Christ Secondly some are called of men and by men and such are all humane callings in Gods Church I deny not but many may be appointed to doe service in the Church that have no divine calling but that which is meerely of men and such are Church-wardens Sides-men yea and higher callings as Chancellors and Ecclesiasticall Judges which are lay-men whose authoritie is no more contrarie to Gods Word than the appointment of seven Overseers for the poore or Church treasurie Act. 7.3 Looke you out seven men c. I finde no other election made but this in all the New Testament that in the Act. 14.23 Ordination of Elders by election is both a corruption of the text and of the truth for none were ordained Elders in the Apostles dayes by election Act. 2.3 4. the holy Ghost is given without hands to the Pastors as also to the people Act. 10.44 Extraordinary gifts were common to Pastors and people but the calling of a Presbyter or Priest was either of God and by God immediatly or else of God and by man mediately and this for Ordination was alwayes the imposition of the hands of the Apostles or Bishops Act. 8.15 6 17. Philip Preached and Baptized and converted Samaria but had not the power to confirme or ordaine them Pastors therefore is sent unto them from Ierusalem Peter and Iohn to impose hands and give the holy Ghost the Bishops the Apostles left to succeede them had the power of Ordination and every Preâ—byter had it not and it was the he esie of Aerius that denied Bishops this pâ—erogative above others That seate is not sure nor Ordination justifiable that is not by a Bishop who is able to derive his succession in that respect from the Apostles Bell. de Eccl. lib. 4 cap. 8. saith truely that an argument from succession proves negatively against Schismatikes but not affirmatively for Heretikes Adferri praecipue ad probandum non esse Ecclesiam ubi non est successio ex quo tamen non colligitur ibi necessario esse Ecclesiam ubi est successio there can be no visible Church where there is no succession from the chaires of the Apostles But the Greeke Churches prove as good succession this way as the Latine and therefore both being suspected for Doctrine wee must have recourse to that memorable faying in Act. 2.42 They continued stâ—dfastly in the Apostles Doctrin Fellowship in breaking of bread and in Prayer These notes will torment all our Adversaries Papists with Doctrine Schismaticks with the Apostles Fellowship and both in breaking of bread the one because they breake no bread in substance the other because they distribute meere bread As they dislike an Altar so they dislike to be within it by denying communion with Bishops and doing many things without them Prayers except they be private cannot please them and Church prayers specially at an Altar they spit and spend their tongues in talking against them They say we take Gods Name in vaine by advised repetitions and remember not their owne iterations and sudden irruptions to be incident to vanitie I have stood the longer upon the number to shew us the course of Ministery and must make haste in the rest as not able in a short Treatise to insist fully on all our heads Their names are Presbyters contracted Priests and we cannot abide the title of the holy Ghost because our times have polluted it I will not be so nice as to name the child otherwise than it was first Christened Their offices are honourable in waiting immediatly upon the Lambes Throne their Ornaments are either a white vesture for the body or crownes of gold for the head They are no ordinary Priests but of the chiefe ranke Eusebius in his Panegyricke Oration discribes them to be cloathed like Christ himselfe Rev. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must needes be a Priests garment Rev. 4.4 and to him that will reade Eusebius and Saint Iohn together it will prove a white Surplesse or a white garment downe to the foote He hath likewise this to make S. Iohn Historicall as well as mysticall to every mans meaning the Priests in the Temple of Tyre are said to have upon their heads Caelestes gloriae coronas crownes of heavenly glory Order is that they begin the Church Service and end it Rev. 4.9 must warily be read least we make the people goe before their Pastors when they are about to give glory then rise the Elders from their seates and fall downe first The Churches Service is performed by singing Rev. 5.8 9. to the end The Elders and the Saints about the throne are furnished with Harpes and Vials instruments of Musicke and Melodie be they Voyces or other Organs of Gods praise for I will precisely determine nothing their gold Vials are said to be full of odors and these odours to be prayers a right service in Gods house Their song is a new song of the Lamb 〈◊〉 to the Lamb with these joyne the holy Angells and in divine straines of the sweetest musique sound with a loud voyce in Gods eares as they end with blessing so all creatures like an Echo lay hold of that last word say blessing c. Then conclude the Beasts with a voyce as a thunderclappe for so speakes Saint Hierom of the word Amen The Elders end the service as they began with prostration for as that is before confession Phil. 2.10 11. so it is after all service and the whole body is prepared before that member the tongue take in hand to utter a word Hee were impudent that would talke standing with his God and beginne to speake before hee hath shewed his feare by falling downe to so great a Majestie as he seekes to serve neither were it fit a man should stand by and take his leave as if two equalls were met we neither come so into the presence of out parents neither doe we so depart from them and shame our selves as if wee had met none in Gods House better than our selves The Elders as they fall first so they are found last in the like posture and so we leave them and come to our third thing in Gods House CHAP. V. Concerning the standards of the people and the gurd of Angells that is the place of Lay-Christians and the attendance of holy Angells in Gods House Signa Sanctorum REv. 4.6 7 8 9. The Standards Ensignes Banners and Badges borne
faithfull in all obedience to their Bishops as the chiefe of Pastours and the Presbyters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist ad Trall as his consiliarii assessores english it as you will so you erre no more in your base account of Bishops What hath not Rome made offensive to vulgar eares the name of a Bishop Priest Altar Sacrifice and all Church-service is set at nought and wee abhorre to heare of veneiable antiquitie it s to small purpose to presse any thing upon them that have sworn to believe nothing but their own novelties and late inventions of discontented persons set on foot to trouble the peace and quiet of our Church which I beleeve holds in the most holy manner the Doctrine Fellowship Altar and Prayers expressed Acts 2.42 Storme not at the word Altar for breaking of bread cannot be without it in that sense which is so often inculcated in the Epistles of Saint Ignatius and think no man can be ignorant that will not wilfully blinde his eyes with prejudice to an Altar and rather make it any thing then an holy Table surely from fellow ship with Bishops he concludes his Altar as Saint Luke does breaking of bread from fellowship with the Apostles I would wish the separation of our times to take need lest to avoid Pope ry they part with puritie it selfe and do not so much find as forsake what they seek for if they take not ministerie from us they have none Then they can have no Baptism break no bread and where will they finde the marks and notes of their Church if they brand ours for none of Gods our Doctrine Fellowship Altar and Prayers will find footing when I feare they will faile in all if they opposeus in any May I conclude not be thought to flatter for I professe what I have said hath ever been my opinion that Bishops are by divine institution CHAP. VII The Cause and Cure of all our Contentions Vnitie in the Church is the path of peace which Papists and Sectaries disturbe in a contrary course The one misplacing the head the other the feet and both set them where they should not The Papists place their Popc where they should place all Bishops and Sectaries seeke that in the feet which is onely to be found in the head Saint Cyprian de unitate Eccles compares the universall power and jurisdiction of Bishops to an head which derives all the vertue to the bodie To a root which feeds and fils all the branches To a fountain from which flow all streams To the Sunne that sends forth all rayes and beames c. This head root fountain and Sun the Papists make their Pope all Bishops but members branches streames and beames of him Ab uno Episcopatu tanquam ab uno capite radice fonte sole oriuntur omnes Episcapi hujus Episcopatus a singulis in solidum pars tenetur A singulis in solidum every Bishop holds wholly for his part whatsoever is in the whole The head root fountain and Sun are similar and alike in all the members The same vertue is in one Bishop that is in all Bishops and the body being univocall hath but one essence in al the parts of it Order jurisdiction is the same and nothing heterogeneall but the Popes challenge to take all to himselfe and make Bishops stand to his courtesie for their calling and power as if all the Sea were in Tyber or the whole Sunne in the Romane Sphere the root in one branch and all the vertue of the head in one member Sectaries are as senslesse that take off the head to give life to the feet raise up the root that the branches may flourish Cut off the fountain that the streames may flow and remove the Sun out of its Orbe that they may enjoy the light These be our diseases whose causes and cure we are now to seeke out and hope it will helpe us to recover our misery I suppose I may reduce all the causes to two heads Envie and Ignorance Envie of the persons Ignorance of the calling of our Bishops Their persons and practices are so hated that Timothy and Titus must be unbishoped for their sakes We imagine corruptions in Bishops and cast such eyes of discontent upon them that we cannot abide to heare of their calling I am confident till that be established our contentions will never cease They are the words of holy Ignatius breathing with the sweet spirit that was in the beloved Disciple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fly the division of unitie his arguments which are as medicines to cure the disease are foure Epist ad Philad First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one faith to be beleeved of all Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one predication of the same as an effectuall meanes Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Eucharist to seale it wherein are many unities to perswade us from division First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one flesh of our Lord Iesus Christ given for us Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one bloud shed for us Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one bread visibly broken to us Fourthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one cup distributed to us all Fiftly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Altar or Table where we communicate The last argument is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Bishop together with the Presbytery and Deacons This laft unitie being disturbed disturbes all the rest and because all the spite is against the Bishops wherein lyes the Churches unitie we will vindicate the truth thereof and prove plainly that Bishops as the best instruments derive all power and peace to the Church and that without them no unitie can possibly in all the rest be imagined or mayntained We will begin with the mayn text Eph. 4.11 12. There is a double calling for a threefold end First extraordinary in Apostles Prophets Evangelists Secondly ordinary in Pastors and Teachers Vpon these two hangs the perfection of the Saints work of the Ministery and edification of the universall Church In the first wee have that calling which is of God and by God alone In the second that which is also of God but by man and here we must inquire by what men the Scripture resolves us by the Apostles and by no others and therfore Timothy and Titus could be no Evangelists for two reasons First because they were not called immediatly of God and by God but of God by man and Saint Paul witnesseth hee ordained Timothy 2. Tim. 1.6 and no question the same is to be said of Titus Secondly both these ordained others which was effected by no extraordinary persons before them since the Apostles The objection is that Timothy is bidden doe the work of an Evangelist and therefore is one of their number By this reason I must reckon also the foure Evangelists and reduce them to the same order and so confound Apostles and Evangelists A cleere distinction will remedie this confusion First some Evangelists were writers of the Gospel Secondly others
We must lay the comparison thus as the Apostles were to Christ so are Priests to Bishops The similitude holds in the subordination not in the equalitie as if either Bishops were equall to Christ or Priests to the Apostles but the accommodation of the sense must be as the Autor means it in the order of things and not the jurisdiction for here the distinction will hold and helpe us that is by Papists absurdly applyed to the Apostles to make them equall in the one but not in the other when wee are certain of them that order and jurisdiction is the same Isiodorus de officiis Ecclesiasticis l. 2. c. 7. explaines fully what Bishops and Priests hold in common and what is proper to the one above the other His sicut Episcopis dispensatio ministeriorum Dei commissa est praesunt enim Ecclesiis Christi in confectione divini corporis sanguinis consortes cum Episcopis sunt similiter in doctrina populi in officio praedicandi sed sola propter autoritatem summo sacerdoti Clericorum ordinatio consecratio reservata est Chrysostome sola ordinatione Presbyteros Episcopi superant atque hoc tantum plusquam Presbyteri habere videntur Saint Hier. in Epist ad Euagrium quid facit Episcopus excepta ordinatione quod non faciat Presbyter Saint Cyprian Epist 65. sayes thus Dominus Apostolos Episcopos elegit Apostoli elegerunt Diaconos He vindicates the Bishops power from a proud and insolent Deacon and calls him to consider that there is some thing between his calling and a Bishops as having men and not Christ immediately to appoint him Nazian in Apolog. Fug hath this short saying Episcopi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christi in sacerdotio collegae sunt they are Christs companions in the Priesthood Aug. in lib. Quaest ex vet test c. 35. Episcopus Christi imaginem habet ut rex Dei Ambr. in 1. Cor. 11. Episcopus habet personam Christi est vicarius Dei I will end with two of their own that would draw from Bishops to the Pope that which is not his due which these are forced to affirme Alphon. de Caestr l. 2. c. 24. de justa Haeret punit Cajetani sententia est ipsamet falsitate falsior est contra sententiam omnium sacrorum doctorum nam etsi ritus consecrandi Episcopi est ab Ecclesia tamen potestas Episcopi concessa illies a Deo est non ab homine The Church may consecrate Bishops but it hath no power to confer their autoritie which is given them of God and not of man Caesar Baronius in Annal. Anno 58. sayes it is most certain that the Apostles had their dignitie of Christ and therfore Bishops that succeed them must needs have it from the same fountain I hope I may now conclude that Bishops as they are holy in calling so they ought to be honourable in our account and that our causes of contention ought to cease for certainly as long as we imagine their vocation to be humane and their actions inhumane so long wee must needs live at distance and true devotion will be devoured up with damnable practices of which our age is full If Ismaels tongue be persecution Gal. 4.29 then I believe they are persecuted which seeme to persecute others Never did any man convicted go from the seat of judgement without complaint and exclamation of accusers witnesses or judges Men shall gnash their teeth against the most righteous judge and revenge that with words or an irefull countenance which they cannot compasse by their power I professe its difficult to dispute with Adversaries and not to answere them with their owne language Despisers of Dominions and ill speakers of Dignities are compared Iude verse 9. to the Devill who defends himselfe by lyes and all manner of lewdnesse but those that will dispute with these must be like Michael the Arch-angell not so much as to dare to bring railing accusations against any but say the Lord rebuke them that speake evill of those things they know not and in the which they corrupt themselves like bruit beasts who are inraged if any man doe stirre them never so little Saint Aug. de doct Christ 4. cap. 24 dicat sapienter quod non potest eloquenter it is better be wise than â—loquent in this way and it is true wisdome that knowes how to preserve truth and peace together This will carry no water about it to quench zeale but onely so much as may sprinkle it that it may burn the better within compasse not fire the house which is intended but to warm Governours should have the lesse work if men would walke by this rule I know scandall will hardly be escaped in the best intentions we have to others But S. Augustine shall answer for me Si de veritate scandalum sumitur utiliùs permittitur nasci scandalum quam relinquatur veritas if any man will be offended with the truth it s more profitable to permit the scandall then part with the truth Consider what is said without passion and the Lord give us understanding in all things AMEN CHAP. VIII Touching some additions to illustrate some former passages and give satisfaction in the use of a day to God a place for God and his blessed Name to be adored above all names IGnorance of antiquitie breeds the errours of noveltie It s a readie but a most rude answere to an argument from authoritie I care not a button for a Father I feare not to finde the forme of Gods service better in I.C. and T.C. then in holy Ignatius which lived in the times of the Apostles Liturgies they like not all their learning lyes in themselves and they are able in publique to publish the forme of prayer before they have made it and if it were not new in the motion of their own private spirits it would spend it selfe and languish in the dead letter of a publick and common practised pattern For Doctrine and Discipline they will trust nothing but the Scriptures and by them they will be tried but then they must expound them by their private interpretation lest the publique prove poysoned with humane inventions Thus wee condemne and then contemne judge and then despise our betters For my part I esteem one blessed Ignatius above all moderne Writers for my warrant in the service and societie of the Saints If they should all set themselves against him in the government of the Church by Bishops Priests and Deacons and the communion of the people with them at the holy Altar I had rather rest upon him for a constant and ocular witnesse then wrest and wring all to the new forme of this last age The Acts of the Apostles may be an historie of the Churches plantation for some twenty yeares but Saint Iohn that saw Churches planted and established might well say more and set down the exact pattern in his Prophecie written thirty or forty years afterwards and blessed Ignatius