Friday betrayed and on the Friday murther'd sequestred these dayes weekly to their solemn Devotion spending the time in reading of the Scriptures with Prayers Tears Almsdeeds and Fastings from the beginning of the day till three in the afternoon We find continual mention made of these dayes by the Greeks under the Names of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fourth day the preparation the day before the Sabbath or Saturday The Latine Fathers call them generally the Quarta sexta Feria and Tertullian Tertul. de jejunio sometimes stationum Semi-jejunia the stationary half-fasts because their abstinence at this time was not so long as in Lent and on other occasional days of humiliation when they fasted until night And Epiphanius tells us that these dayes were constantly observed all the world over and that the Original of this custome Epiphan lib. 3. adv Haer. Haeres 77. adv Aerium was owing to Apostolick Tradition It is most likely that it was so if any Credit in the World may be given to Antiquity But instead of disputing and quarrelling about that it would be for the Interest of Religion and for the great good of the World if men would buckle in good earnest to that Piety which is humble grave and serious and not give occasion to the old fashioned Christians to tell them that the cross-grain Spirit of Aerius hath undone all and to upbraid them that their Belly is their God and a Kitchin their Church 5. As times of Fasting so days of Festivity and joy were very Anciently kept by the Church for they celebrated not only the weekly day of Christs Resurrection but also the Anniversary day of Easter and the day of the Nativity and of the descent of the holy Festivals V. Euseb Eccl. His l. 5. c. 24. Ghost and indeed all that course of fifty days from Easter to Whitsunday And not those onely but moreover they honoured Cur Pascha celebramus annuo circulo in mense primo cur quinquaginta exinde diebus in omni exultatione decurrimus Tert. adv Psych Martyrum Passiones Dies anniversariâ commemoratione celebramus Cyprian ep 34. v. Pamelii Annotat. Memorias Sanctorum facimus Origne in Joh. lib. 3. Harum sc Innocentium memoria semper ut dignum est in Ecclesiis celebratur secundum integrum ordinem Sanctorum ut primorum Martyrum Id. Hom. 3. in diversos tom 2. p. 282. Oblationes pro Natalitiis annua dii facimus Tertull. de Cor. Mil. those days whereon the holy Martyrs did suffer commemorating their Lives and Sufferings and offering up Thanksgivings to God for their Faith Constancy and good Examples and calling the days of their Martyrdom their Birth-days when they entred into Life Eternal The Church of England in observing this custom doth but follow the steps of the Catholick Church of old And in mine opinion men do greatly wound the Protestant Cause when they call this and other ancient Customs by the names of Popery and Superstition For they do the Church of Rome too much honour in calling things which are ancient and Catholick Popery We know that Popery is of a late and a base Extraction and this hath abundantly been proved by Church of England-men And how do the Dissenters contradict us and justifie the Romanists when they say that this and that Observation whatever is laudable ancient and of Catholick usage is Popery Herein they befriend the Pope and give Arguments and Encouragements to the Papists more than perhaps they are aware of 6. We are required in the time of Sacred Ministrations to be clothed with a white Vesture This forsooth giveth much Surplice offence and is a great eye-sore to some now And yet for many hundreds of years before it was not offensive when men had very good eyes and Consciences too that were very tender but not galled The old Fathers startled at the very name of Perjury Rebellion and Dishonesty but they were not frighted at the sight of a Surplice but lookt upon it as a decent Habit and fit to be used in Ministerial Offices because it did resemble those Robes wherein the Angels those Ministring Spirits were wont to appear This is clear that the custom of wearing a white Garment in time of Divine-Service and S. Hieron Com. in Ezek. 44. lib. 1. adv Pelag. S. Chrys Hom. 60. ad pop Antioch Clem. Const lib. 8. especially at the Administration of the Sacrament is as old as St. Hierom in the Latin Churches and as St. Chrysostom in the Greek and that is 1300 years ago and in the most flourishing times of the Church It may be much older for ought we know to the contrary however I am sure that there is more to be said for its Antiquity than can with reason be pleaded against its Vse 7. Our standing up at the reading of the Holy Gospel is an act Standing at the Gospel Expressive of our great Reverence unto it and Significative of our Readiness to observe and obey it And questionless this Custom was originally derived from the Jews as many other Christian Customs were for at the reading of the Law this posture was used by the Congregation Ezra opened the Book in the sight of all the people for he was above all the people and when he opened it all the people stood up Nehem. 8. 5. Now seeing it was more reasonable for Christians to do Honour unto Christ than for the Jews to do it unto Moses it came to be an universal Custom even from the beginning to stand Durant de Rit lib. 2. c. 23. Constit Apost lib. 2. c. 57. up at the hearing of our Saviours Doctrine and Life and to bless God for it So the Apostolical Constitutions require When the Gospel is read let the Presbyters and Deacons and all the people stand with all quietness for it is written Hear O Israel and keep silence And accordingly St. Chrysostome witnesseth S. Chrysost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that when the Deacon opened the Book of the Gospel and began to read they all stood up and cryed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glory be to thee O Lord. 8. It is order'd by our Church that for persons to be Baptiz'd there shall be Sureties whose Office it is to call upon Sureties them to hear Sermons to see them Catechiz'd and vertuously brought up And surely by the Laws of our Religion every man is to be his brothers Keeper And what these Sureties do binde themselves to by a Particular and Personal Obligation every Neighbour is bound to by the General Rule of Love In my opinion among all the Constitutions of our Church this is one of the most Charitable and most Profitable Constitutions and that which thousands have been beholding to for their Christian Education And were it only for the Motherly Care and Tenderness of our Church in this particular she might well claim a dutiful Observance at the hands of all her Children but that St. Paul
THE Good Old Way OR A DISCOURSE Offer'd to all True-hearted PROTESTANTS Concerning the ANCIENT WAY OF THE CHURCH And the CONFORMITY of the Church of England THEREUNTO As to its Government Manner of VVorship Rites and Customes By Edward Pelling Rector of S. Martin Ludgate and Chaplain to his Grace the Duke of Somerset Jer. 6. 16. Thus saith the Lord stand ye in the ways and see and ask for the Old paths where the Good Way is and walk therein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Con. Nic. London Printed for Jonathan Edwin at the Sign of the three Roses in Ludgate-street 1680. TO THE Right Reverend Father in God HENRY Lord Bishop of London one of the Lords of His Majesties most honourable Privy Council My Lord I Am oblig'd to offer to your Lordship these following Papers which will the rather need a good Patron such as your Lordship because the Times are Censorious and many mis-guided people are ready to clamour against a man that shall adventure though out of pure Charity to direct them contrary to their own minds Maximus Tyrius observed long ago that Man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such a morose querulous and Squeamish stomach't thing that he will cry out at whatsoever crosseth his Humour whether it be wrong or Right I do not doubt but it may be my Lot to receive such Returnes from some and as to mine own particular I do not care if it be especially since Clamouring is again become a Mode I am sure the Design of this little piece is Honest for it aimeth at Peace and unity which in these uncertain and tottering times is the only Expedient to secure the interest of our Religion against a Forreign Enemy Many even of different perswasions in other things are agreed in this But the great question is what are the beast Means for the compassing of so Excellent an End And some to use their own Expression are for setting the Church doors wider open meaning that they would have some of our Usages and Constitutions thrown aside because they are not fit for their Tooth unless it be to bite at But were this thing fairly Practicable I beleive 't would be as ineffectual in its issue as 't is unreasonable in it self For how impossible is it to satisfie Desires that are still craving we could never yet tell nor can they themselves what will really stint them only some have told us in general Terms that they would have every thing down which is not of Primitive use of which they themselves must be judges too So that if they will please to conclude against the whole frame of our Discipline and Government away it must or else they will not be satisfied Concessions hitherto have been so far from being Advantageous to the Church that like General Indulgences they have only made ungrateful Spirits the more Bold and Insolent so that they hope at last to get into the Saddle Those five Reverend Divines who were fain to lay their Noddles together to give birth to Smectymnuus among other Huge Reasons for the Abolishing of our Liturgy urged this for one because forsooth it had already undergone some Alterations As for instance whereas in King Edward the Sixth's time days of Abstinence were called fish-Fish-days afterwards that word was altered and Fasting days was put in its room From which Mighty Argument those great Logicians and Magisterial Divines did strongly conclude that the whole Service-book might be laid aside Find the Consequence He that can but sad and long Experience hath shew'd us what advantage designing and insatiable Men will take of every little thing to make it a Precedent and to plead for more still that after the removal of this pin and that and so on the whole Fabrick may at last tumble upon our heads Would to God this design was not on foot now But however some endeavour to stop our Mouths yet we have Eyes as well as They and there is too great Reason to conclude that many that is to say some Atheists some Jesuited persons and some whose low Fortunes and Interest together with their Malice engage them to be Factious do directly level their aim at the Ruine of our Establish't Church We are so charitable as to hope that many of our Dissenters are better conditioned But as in the late Troubles the Rebellion went further than the first Raisers of it did intend for they hoped to force the King to buckle to their Terms when others behind them did resolve to force Him and Monarchy to the Grave so we have grounds to believe that now while one party desires an accommodation in some matters others make use of their Help and Assistance with an intent to overthrow all This unadvised concurrence of our over zealous Brethren in this Juncture though it be of most evil consequence yet is the more to be pittied because they imprudently strive against their own securities For it is evident to any indifferent Eye that the great Rampier against the Church of Rome is the Church of England whose Doctrines are a certain Antidote against poysonous Principles from abroad and whose Government and Discipline do tend of themselves to Order and Unity at home Yet certainly it is want of Judgement and clear insight into the Nature of our Establishments which hath made some so passionately to oppose them because they will not give themselves the leasure to read and consider those Books which all along have been written in defence of them by learned and good Men who saw of what vast use they were to the interest of the Protestant Cause And though I may not expect that my little pains will be taken notice of much less prove successful when the labours of so many great men have been lost yet I had some reasons to induce me to discourse purposely of the Antiquity of our usages the rather because a wrong and groundless notion runs about that all our Constitutions were Originally borrowed of the Romanists so that whosoever now is a strict Conformist is looked upon by the heady rabble to be Popishly affected and stands fair to be knockt down when opportunity shall serve which is the main thing wanting Not to dissemble with your Lordship I did not long ago discourse upon this Theme in the Pulpit And finding the subject so acceptable and in a manner a new thing even to intelligent and sober persons I had some strong invitations to publish those short Collections which I had then made But knowing the Niceness of the subject and the Capricious humour of some men who lie upon the Catch I found it necessary to take all into pieces and to throw aside some things and to add many more and more largely so that my task was like the mending and altering of an old House which is many times so troublesome and chargeable that a new one may be built at a cheaper rate And now my Lord I hope the world will not condemn me for entitling this
Orders were distinct especially as to some things as that of Ordination and they all taught that even in the Apostles times or at least before S. John's death there were three several Degrees of Ministers in the Church and Tert. de Bapt. Orig. hom 7. in Jer. in Mat. tract 24. Clem. Alex. de Gnost that as Presbyters were superiour to Deacons so Bishops were superiour to both Those Writers of the second Century after the Apostles as Tertullian Origen and if you will reckon him Clemens Alexandrinus do make express mention of three ranks of Clergy-men in their days viz. Bishops Presbyters and Deacons and of these the Bishops to have been in chief Lastly though it is suppos'd that the Testimonies of Antiquity touching the Constitution of the Church be most of all wanting in that Age which was the very next to the Holy Apostles yet by the plain and pregnant evidences out of Ireneus Iren. lib. 3. c. 3. Hegesip in Euseb Hist Eccles lib. 4. c. 22. Id. de Dionys c. 23. Clem. Rom. Ep. ad Cor. Hegesippus Dionysius of Corinth Clement of Rome and out of those Canons which go under the Name of the Apostles many whereof were framed and observed in that Age it doth appear to any considerate and indifferent person that certain particular Men called Bishops were in those early days of Christianity entrusted with the Superintendency and Authority over whole Churches But above all the Epistles of Ignatius a Contemporary of the Apostles themselves yield us so many and such strong Arguments of this matter that they who have been Schismaticks from the Catholic Church in this particular of Government have used all their Art and Skill to decry those Epistles as spurious and fictitious though the late Reverend Dr. Hammond and the present Bishop of Chester have laboured Dissertationes vindiciae with so much Learning and Success to prove those Epistles to be the genuine issue of St. Ignatius that they have said enough to lay this whole Controversie asleep unless Men will expect that an Angel from Heaven shall Preach to us to bury our Disputes as well as Summon us with the sound of a Trumpet to come out of our Graves Briefly the most ancient Ecclesiastical writers where they reckon up the Orders of those who were intrusted with the work of the Ministry do so carefully distinguish between Bishops as the first Order and Presbyters as the second that the most Learned of that Party who are no good friends to Episcopal Government have been forced to confess that Episcopacy was the only Government of the Church in the most Primitive times that is in the very next Age to the Apostles but that Age they do except and we shall see the Practice of that Age too anon In the mean time it may be Objected that Antiquity is an incompetent witness to prove that Episcopacy was the setled form of Government in the first Ages and that upon these three accounts 1. Because we have no clear and particular account of the uniformity of Episcopal Government in all Apostolical Plantations so that for ought we know it might vary in some places But this is a fallacious way of arguing because a Negative is not to be proved from the silence of Antiquity as to the constitution of some parts of Christendom Though we have no exact Records of what St. Thomas did in Parthia or St. Andrew in Scythia or some other Apostles in their respective 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dioceses and Jurisdictions yet it doth not follow that they either did or might set up another form of Government different from that in other Churches When by the joint-Testimony of the first writers and their followers we find that Episcopal Chairs were set up in all the Western parts of Asia and in sundry other Countries Provinces and Cities when Ireneus who was Polycarp's Disciple and but one remove from the Apostles tells us Hier. in Catal. Iren. lib. 3. c. 3. plainly and peremptorily that Bishops were instituted by the Apostles and that he was able to enumerate but that he should be too prolix Omnium Ecclesiarum Successiones those Bishops who succeeded the Apostles in all Churches and when St. Clement who was St. Paul's fellow-labourer tells us expresly that Phil. 4. 3. Clem. Ep. p. 54. the Apostles preaching through Countries and Cities ordained the first Fruits of them to be Bishops and Deacons for those who should afterwards believe we have no reason to doubt but that Episcopal Government was erected every where though by the iniquity of times some Records of particular Churches are lost unto us which were extant in former Ages They who argue from the defect of Testimonies that another Government there might be would do well to shew us from Testimonies extant that another Government there was 2. It may be pretended that Antiquity is no competent witness of Episcopal Government setled in the first Ages because those Testimonies we have do not give us a particular Catalogue of those Bishops who succeeded the Apostles And to this purpose is urged that of Eusebius that it is not easie to Euseb l. 3. c. 4. tell what or who they were that were appointed to feed the Church setting aside those whom we pick out of the writings of St. Paul Now to this Allegation there are four things in Answer 1. That Eusebius speaks only of the Bishops in Pontus Galatia Cappadocia Asia and Bithynia 2. That he declared it not altogether impossible but somewhat hard meaning for him who was at some considerable distance from the first Age to give account of the Apostles Successors in all those Churches 3. That the difficulty was not as to the Succession it self but as to the particular Names of the succeeding Bishops for so Ruffinus his Interpreter did understand Quorum nomina non est facilè explicare per singulos it 4. But all this is nothing to our present purpose because Eusebius could not readily tell all the Names of the Bishops which had been before him it doth not follow that there had been no such thing as a setled Episcopacy For who can reasonably expect that there should be an exact Register of the Names of all the Bishops in the World Though in the Age next to the Apostles we find Ignatius Bishop of Antioch and Polycarp of Smyrna and Onesimus of Ephesus and Dama of Magnesia and Polybius at Trallis and Papias of Hierapolis and Melito of Sardis and Symeon the Son of Cleophas of Jerusalem and Palmeas of Amastris and Thraseas of Eumenia and Sagaris of Laodicea yet 't is not to be wondred at if we meet not with the Names of many more who presided over other Churches in those parts of Asia and yet 't is easie to gather from Polycrates his Epistle to Victor Bishop of Rome that all the Asiatic Euseb Eccles Hist l. 5. c. 24. Churches were under the Government of Episcopacy Again though in the same
making or ordaining Bishops c. ancient Authors that from the Apostles time there have been these Orders of Ministers in Christs Church Bishops Priests and Deacons And in that our Church mentioneth the reading of Holy Scripture it is clear that in her account she taketh in the very times of the Apostles and meaneth that from the Scripture it may be proved that Episcopacy was erected while the Apostles were living Which shall give me warrant to take one step more backward from the Age next to the Apostles to the Apostolical Age it self and to affirm that even then there was such a Sacred Order of men as we now call properly strictly and by way of eminence and distinction Bishops Now that we meet with the Name frequently in our Translation and oftner in the Original is altogether out of doubt The grand Question is about the thing whether in those days the Office Power and Order of a Bishop was distinct from and in any respect superiour unto the Office Power and Order of a Presbyter And though the Sence and Practice of the succeeding Age be enough to make us morally certain that it was so because it cannot be reasonably suppos'd that men so harassed by Persecution so zealous for Truth and Honesty and so careful to observe the Apostles orders even in the least things could or would conspire together to make an universal defection from so main a part of Christianity as the Government of the Church is yet setting aside that consideration to me it seemeth obvious and certain that Christ the great Bishop of our Souls erected an Episcopal Power and that the Apostles continued and propagated it I mean still a Power above that belonging to Presbyters This I shall endeavour briefly to shew 1. By making good the Affirmative and then Secondly By clearing up those difficulties which are usually brought from Scripture to prove the Negative 1. For probation of Episcopacy we begin with the Ordination of the Twelve Apostles which evidently differ'd from the Mission of the Seventy two Disciples in whom 't is conceived that the Office and Power of Presbyters was founded Now the Twelve Apostles were indeed Bishops though they were not clenched to any particular Sees and Chairs which the necessities of those times would not give way to For the clearing of this it is observable that the Mission of the Twelve Apostles as to their own Persons was extraordinary and that which none could pretend to in following Ages because they were sent immediately by Christ himself and had a common jurisdiction and care over all the Churches that should be and were endowed with a Power of working Miracles to confirm the Truth of their Doctrin But then their Authority and Charge as to their Function was an ordinary and standing Power that was not to dye with them nor to cease as Miracles did after a little interval but such as was to be transmitted to others from time to time and so to continue to the Worlds end Now if it doth appear First that the Twelve had a Superiour power over Presbyters Secondly that this Power was to be imparted and communicated to their Successors for ever Thirdly that this was no other than the Ordinary Episcopal Power Then this will suffice to shew that the Twelve Apostles were truly and indeed Bishops in their ordinary capacity and consequently that Episcopal Power was erected in their Time First then That the Twelve Apostles had a Superior power over Presbyters appeareth not only from the Extent of their Commission which compared with that given to the Seventy two Disciples was much larger for as the Father sent Joh. 20. 21. Christ so Christ sent them with full power to Teach and Govern the Church according to God's Will and to ordain Successors and in all respects to execute that power which he was invested with and had delegated unto them but moreover it is clear from the Exercise of this their Authority for they ordained Deacons Act. 6. They Ordained Matthias and took Act. 1. him into the number of Apostles who before was one of the Seventy two as Eusebius tells us twice they made Decrees Euseb lib. 2. c. 1. and sent them abroad to be observed in all Churches Act. 16. They had power of Censure and Jurisdiction every single Apostle had over inferiour Presbyters for St. John threatned ambitious Diotrephes that when he came he would remember his deeds meaning that he would correct him with the Rod of 3 Joh. his Apostolical Power And so were Hymenâ—us and Alexander delivered unto Satan by St. Paul after that he was ordained an Apostle This is enough to shew the Superiority of the Apostles 1 Tim. 1. 20. power 2. Again This power of theirs was no Temporary thing that was to vanish with their breath but that which was to be communicated to others to be transmitted unto Posterity and to hold as long as there should be need of it that is as long as the World should hold For so the promise of Christ runs Lo I am with you always even unto the end of Matt. 28. 20. the World Here our Lord did engage not to be with their Persons alone for they were to dye within a short time but to be with their Successors too that is to assist their Function for ever And truly had not Christ assisted it marvellously it would have fallen e're now since it hath been so lustily beav'd at especially in these last Ages 'T is plain that our Saviour intended that the Apostles power should continue to the Worlds end I mean their Ordinary power which was for the Regiment of the Church For their Extraordinary power of speaking all Languages and working Miracles which was for the Planting of the Church was not to last long but to cease after a while So that it was their ordinary and standing power to Administer Sacraments to Preach to Govern to Ordain and to exercise the power of the Keys this was that which was to hold to be delivered and banded down from Generation to Generation Now if there be any truth in that Promise of Christ this Apostolic Power and Office doth last and still continue and is even at this hour in the World 3. Thirdly then this Power we speak of is really that which we now call Episcopacy The Apostles Function is part of it in Deacons more of it in Presbyters and all of it in Bishops there the whole Ordinary power centers and is united The Twelve were called as their immediate Successors were many times also called Apostles in respect of their Mission and Authority from Christ but in respect of their Office and Inspection over Christ's Church they were indeed Bishops They were the first possessors of Episcopacy and the Bishops now are their Successors to the Apostolate 'T is plain that they themselves and the Church following them understood them to be no more than Bishops in their ordinary capacity For as on
to order the public Service of God and to take care that decency and a grave decorum might be in Christian Assemblies He was to see that such as would be Bishops and Deacons should be rightly qualified c. 3. 2. and himself to keep up his Authority by being an Example of Believers He was to allot a double Portion of c. 4. 12. maintenance to Elders that Ruled well under him and c. 5. 17. laboured in the Word He was to take cognizance of the 19. irregularities of Presbyters but with this caution that he should not receive an Accusation against an Elder but before two or three Witnesses And such as sinned he was to Rebuke before all He was to hold Ordinations but with 20. this Proviso That he should lay bands suddainly on no man 22. Briefly St. Paul gave him a plenitude of that power which he had himself And if to Model Churches to prescribe Rules to confer holy O deus to command examin judge and reprehend O fenders Openly and even Presbyters themselves I say if these are parts of Episcopal Power then was Timothy a Bishop indeed And I should be loth to see half that Charter given to a single Presbyter as is here given to Timothy by this Great Apostle 3. The third instance to shew that the Apostles setled the Episcopal form of Government is Titus whom Antiquity acknowledgeth to have been Metropolitan of Crete an Island consistng of an hundred Cities and to have been intrusted with the power of Modelling and Governing of all the Churches there That St. Paul left him there is clear from his own words and Tit. 1. 5. questionless his design was that Titus should remain and continue there unless summoned away upon some Emergency and for a Time only and even then St. Paul promised to send either Artemas or Tychicus to be his Vicar and Procurator c. 3. 12. in his absence Now that Titus was indeed a Bishop superior in Authority to Presbyters and invested with a Superintendency and Power over all his Clergy doth plainly appear from the Authority he had both to Ordain and to Judge of so many Bishops as St. Chrysostom declares he had For this cause Chrysost Hom. in Tit. 1. it was that when the Apostle himself could not stay in Crete to put every thing into due Order but was obliged to be gone he left Titus behind him to set in order the things that Tit. 1. 5 11. c. 2. 10. were wanting and unsettled at S. Paul's departure to ordain Bishops and to dispose of them into Cities into every City one to provide against the heterodox Preaching of Deceivers to stop their mouths to silence them and to rebuke them sharply and to admonish Hereticks once and again and then to excommunicate them upon their Contumacy This was Titus his Office and this was plainly the Exercise of Episcopal Power and Jurisdiction And to confirm this further two things are observable First that this Authority was given to Titus alone not to a College of Presbyters which 't is presumable S. Paul appointed before his going away but to Titus singly for this cause left I thee in Crete that thou shouldest set things in order that thou shouldest ordain c. This argues a supreme and a sole Superintendency and Authority in Titus Secondly that there was a necessity for S. Paul's committing this Authority unto him for otherwise the things that were wanting could not be set in order nor could Ordinations or Censures be there for this cause left I thee in Crete Which is a manifest Argument that the Presbyters in Crete had no power either to ordain or to excommunicate or to do such acts of Jurisdiction for then why was Titus left to those purposes And yet we see S. Paul left him and for this cause left him so that unless we will offer violence to the Sence of Scripture we must confess that Titus was left and fix'd at Crete as Bishop and Metropolitan of the whole Island To these three Apostolical Bishops I might add many more Const Apost l. 7. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose Names we meet with in Ecclesiastical Writers either occasionally and scatteringly mentioned as in Irenaeus Eusebius and divers others or more orderly collected as in the Book of Constitutions commonly called Apostolical But because the truth of this dependeth upon the Credit of Church History which yet we have no reason to question I shall forbear further Instances having already and I hope sufficiently shewed out of Scripture that the Order and Authority of Bishops was in being 〈◊〉 in the Apostles days and from them continued and transmitted to succeeding Ages 2. Having done then with the Proof of the Affirmative I proceed next with what brevity I can to answer that grand Argument usually brought to make good the Negative viz. that the Names of Bishop and Presbyter are indifferently and promiscuously used in the Apostolical Writings as if onely one Order of men were meant by them As for instance in Tit. 1. 2 5. Paul tells Titus that he left him in Crete as for other reasons so for this that he should Ordain Elders or Presbyters in every City Then ver 6. he layeth down the Qualifications of these Elders and as a reason for it he saith ver 7. for a Bishop must be blameless c. Here a Bishop and a Presbyter seem to be not two distinct Orders but one and the same and so some say that by a Presbyter is here meant a Bishop and others affirm that by a Bishop is here meant a Presbyter and hence are willing to conclude that in the Apostles time they were not thought to be two distinct Offices but Bishop and Presbyter to be one both in Name Order and Authority and so Prelacy must fall to the ground without any help from Scripture For the removing of this Difficulty three things are to be observed 1. That Aerius the Heretic was the first that ever found out or insisted on this Community and Identity of Names for the Writers before him in the first and second Age after the Apostles did not discourse at this rate could not discover such a promiscuous use of the words 2. The Catholick Writers after Aerius who thought as he did that the Names of Bishop and Presbyter were common in the Apostles days did not yet think as that Heretic did affirm that the Office and Order were ever the same No they held that though Bishops were sometimes called Presbyters and Presbyters Bishops yet Bishops were a rank of Ministers above Presbyters both in Degree and Authority even in the Age of the Apostles 3. But then there is one Observation more for which I must thank a very Learned Prelate of our Church viz. that notwithstanding Vindic. Epist Ignat. p. 184. this Construction and late Pretence of the Promiscuous use of the words yet it doth not appear that the Scripture gives the Titles of
Bishop and Presbyter indifferently and promiscuously to those of both Orders There is no necessity for us to admit of a community of Names because those places which seem to infer this Community may be fairly understood though we do appropriate the name of Bishop to a Bishop and the name of Presbyter to a Presbyter This will appear from a particular view of the several Texts which if we can understand without being obliged to confound Names then farwell that grand Principle which the Classical Divines have taken for granted and which is the main and sole Argument to prove a parity and equality of power among all Church Officers above the Degree of Deacons One famous place alleaged is Acts 20. 17. there S. Paul sends to Ephesus and calls the Elders or Presbyters of the Church to him at Miletus and then he saith ver 28. Take heed unto your selves and to all the flock over the which the Holy Ghost hath made you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overseers or as it should be rendered Bishops Here say they the Names of Presbyters and Bishops is given to the same men and so the Office and Power of these men was the same But I pray my Masters why so What necessity is there for this positive Assertion Were none with S. Paul at this time but Presbyters Yes Irenaeus who lived near the Apostles time will tell you Iren. adv Haer. l. 1. c. 14. that S. Paul called together both Bishops and Presbyters Were none there but the Clergy of the City of Ephesus Yes the same ancient Writer tells you that the Clergy of all the Cities round about were there too In Mileto convocatis Episcopis Presbyteris qui erant ab Epheso à reliquis proximis civit atibus The Bishops and Presbyters were called from Ephesus and from other neighbouring Cities And indeed S. Pauls words do intimate thus much for saith he ver 18. Ye know from the first day I tame into Asia after what manner I have been with you at all seasons Now S. Paul had been with the Bishops and Presbyters of other Cities in Asia besides Ephesus and S. Paul's speaking to them and appealing to their Knowledge of his Behaviour doth plainly argue that they were with him now and that this Convention did consist of very many of the Asiatic Bishops and Presbyters There is then neither necessity nor reason to imagine that onely the inferiour sort of Clergy appeared at the Apostle's Summons much less that he should call them Bishops Rather it is presumable that as he spake to all in general so that he directed his speech chiefly to the most honourable and principal part of that Reverend Assembly and that he called them Bishops who were so in truth and told them that the Holy Ghost had made them Bishops over their respective Charges so addressing himself immediately and more particularly to them whose Office it was to superintend the Flock of Christ and to obviate the Incursion of Wolves And thus this place may be fairly understood without confounding of Names without offering violence to History or without robbing the Bishops to give their Title and Honour unto Presbyters because it is reasonable to conceive that the Apostle convened Bishops and Presbyters too and spake directly and immediately to the Prelates of whom 't is likely that Timothy was the chief and to the rest accommodating himself collaterally secundarily and by Grot. in loc way of reflexion Another place which has been hotly urged in this Controversie is that mentioned before in Tit. 1. 5 6 7. where Titus is left in Crete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might constitute Presbyters city by city if any were blameless the husband of one wife for a bishop must be blameless saith the Apostle Now they who accuse Bishops as Corah did Moses and Aaron for taking too much upon them triumph mightily Num. 16. from this Text as if the Names of Bishop and Presbyter were clearly synonimous But upon due examination we find that the Apostle's Sence doth not at all carry it this way much less is there a necessity for us to understand him after this manner For all that S. Paul requires of Titus here seemeth to be this that he would advance the Presbyters which were under him and ordain them Bishops and dispose of them into Cities fixing each of them to a certain Cure that is such of them as were approved men for a Bishop must be blameless This Sence is easie and the thing is probable For questionless there were many Presbyters now in Crete whether ordain'd by S. Paul before his departure or by Titus himself afterwards I will not dispute but many Presbyters there were it being impossible for Titus to take a due care of so considerable an Island without Assistants 'T is likely therefore that when S. Paul was going away either he left Presbyters behind him or appointed Titus to ordain some to take part of his burthen and advised him not to prefer them hastily but to prove them first and then to ordain them Bishops having made sufficient experiment of their Abilities and Fitness for so great a Trust And in this Epistle sent to him from Nicopolis he minds him of that which he order'd him before viz. that upon proof and tryal made of his Presbyters he should promote them and set them over Cities over every City one for saith he a Bishop must be blameless So that according to this easie and fair Construction there can be no pretence of any confusion of Names because the Apostle doth not mean that Titus should take Deacons or Laymen into the Order of Presbyters but that he should advance such as were Presbyters already into the superiour Order of Bishops and having first consecrated and ordained them to assign each of them his Diocese and City that they might be invested with their Episcopal Authority and Jurisdiction too And this seems to be that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Constitution or Promotion of Presbyters which the Apostle requireth here Other places there are where St. Paul speaketh of Bishops and Deacons only without taking notice of an intermediate rank of Clergy as 1 Tim. 3. he gives instructions for the Ordination of Bishops and Deacons And in Phil. 1. 1. he saluteth the Saints at Philippi with the Bishops and Deacons Whence the Adversaries of Episcopacy do conclude that by Bishops there Presbyters are intended otherwise we must suppose them to be past over wholly which is not to be conceived the Apostle would do But by their good leave I do assert that where the Apostle mentioneth Bishops he ever meaneth such as are truly and properly Bishops not including Presbyters under that Notion And for the clearing of the Objection three things are observable 1. First that when Churches began to be gathered many Epiph. haeres 68. times it happened that two Churches were in one and the same City the one consisting of believing Jews the other
went out into the Mount of Olives Matth. 26. 30. 2. Having thus cleared the first thing that set Forms of Divine Service were in use among the Ancient Jews I proceed to make good the second Position viz. that such Forms were likewise used by the Primitive Christians Here no man of learning can deny 1. That Prescript Forms of worship have been establisht in the Christian world for above these 1200 years last past For 't is now 1312 yeares since the Council at Laodicea Can. 18. and then it was Decreed that the Choristors should sing by Book and that the same Prayers should serve for Noon and for Evening-service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can. 15. Aristen in Epit canonis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Balsamon and for every Synaxis or Assembly nor should any Prayers be read but what were received and establisht having been delivered unto them by their fore-fathers Like unto this was that Canon of Can. 23. Balsam in Can. 18. Concil Laodic the Council at Carthage which was 1284 years ago that if any man did compose any Prayers he should not presume to use them till he had consulted the most knowing men in the Church The intent of which Decree was that none should have the liberty to use what forms of Prayer he pleased but that such onely should be said as had been ratified by due Authority and ancient custom Lastly t is 1277 years since the Can. 12. Council at Milevis and then it was provided that no manner of Prayers should be used in the Church but what had been approved of by a Synod and I cannot but observe the reason of this Canon ne forte aliquid contra fidem vel per ignorantiam vel per minus studium sit compositum said those wise Fathers lest new Prayers should containe that which was contrary to the true Faith either through the Ignorance or through the carelesness of the Composer It was one great Reason among many others why Publick Liturgies were compiled of old that they might be Repositories of sound Doctrine and Preservatives of the Catholick Faith and the Ancients were wont to dispute against Heriticks not only out of Scripture but out of the Churches Service-books too For these were Antidotes to keep Christians from being poisoned with Erroneous and rotten Principles as our English Liturgy is at this day an Excellent amulet against infection from Papists Sōcinians Pelagians and other modern seducers and perhaps this is the grand reason why the Bell-weathers of Faction hate our Common-Prayer Book because it stinteth their extravagant Spirits who can sow Heresie and Sedition by their Praying as well Preachments this I am certain of that many gross errors which now prevail especially in the Church of Rome have been greatly occasioned by the base Arts of men who have time after time altered and corrupted the Ancient Service-Books thereby insensibly insinuating into mens breasts such things as belong not to Christianity But I will not digress further To return to our purpose it cannot be denyed secondly that in the dayes of St. Basil and St. Chrysostom which was about 380 years after our Lords birth Liturgies were generally used in the Churches of Christ for at this hour there are Liturgies extant under the Names of those Great men and though we do not think that these are the very same which they used because latter ages have defaced them and foisted many Heterogeneous things into them yet 't is rediculous to imagine that St. Basil and St. Chrysostom did not compile any or that nothing of these was of their composing And yet what they did in this business was not a New thing they were not the first divisers of these Forms no they framed their Liturgies out of old Materials and did fit and suit them to their own times For it cannot be denyed thirdly that Liturgies were used before ever these men were born For the Ancients did conceive that St. James the first Bishop of Jerusalem and S. Mark the Evangelist did both of them frame Liturgies for the use of their respective Churches and though I dare not say that this conceit is undoubtedly true much less that the Liturgies which are now called by their Names and as we have them were composed by them yet this I will affirm that in the early days of Christianity set Forms of Divine Service were used in the Churches of Jerusalem and Alexandria Nay if we consider well of that Form of Service in the Constitutions of Clement which questionless is a most ancient one and then compare those Liturgies we find in the Bibliothcca Patrum called S. Peters for Rome S. Thomas's for the Indians S. Matthew's for the Aethiopians and the Mosarabe for the Spaniards though we confess that these as well as others have suffered many alterations yet in all of them we may see such plain foot-steps of prime Antiquity that we may rationally conclude Liturgies were used in the very next ages to the Apostles over all parts of Christendom I know this will be looked upon as a very high and bold assertion and therefore I am bound to be the more punctual in this matter and for proof thereof I shall appeal to such Testimonies as are Authentick and which being compared with the Liturgies before-mentioned will satisfie any indifferent man that such and such Forms were used by Christians in the first Ages and so that in all probability they were directed by the Apostles or Apostolical Persons S. Cyprian speaks of solemn offices which cannot otherwise be understood then of customary Forms of Prayer especially considering that he elsewhere Solemnibus adimpletis Cypr. de lapsis De Orat. Dom. mentions a Preface used even then and still retained by us before the Commuion the Priest saying sursum corda lift up your hearts and the People answering Habemus ad Dominum we lift them up unto the Lord. When Demetrian the Proconsul of Asrick charged all the Wars Famines Plagues and Droughts upon the Christians S. Cyprian then Bishop of Charthage answered him to this purpose we pour out our Prayers and Supplications Ad Dem. for deliverance from enemies for rains and for the removal or the abatement of all evills and day and night we pray continually and earnestly for your Peace and safety Now what should he mean by these continual and constant Prayers Why no doubt those charitable Forms which they used in the ordinary course of their morning and evening-service For such we find in all the old Liturgies and particularly in that ascribed to S. Mark which Cyprian perhaps might refer to there is a Collect after the Reading of the Gospel where the Minister saith Be pleased O Lord to send wholesome showres upon every thirsty Land of thy Mercy give us fountains of waters increase and bless the fruits of the earth preserve the Kingdom of thy Servant whom thou hast thought fit to set over us in peace righteousness and tranquility and
people still crying with a loud voice that God would deliver them from such and such evils And then they were called Litanies and Rogations Hence it is that Mamertus and others are said to have framed Litanies because they enlarged them and used them in manner aforesaid And hence it is that S. Basil told the Clergy of Neocaesaria that there were no Litanies in Gregory's days because that name and that use of them was not then known But yet it is as true that such Forms of supplication and earnest Prayer were very anciently in use and before the times either of Basil or Gregory and S. Chrysostome in his Homily upon Rom. 8. deriveth the Original of them from the Apostles times And truely the general use of them doth argue that this way of praying cannot well be derived from any other Fountain for it was an Vniversal as well as Ancient way Look into that old Liturgy used by the Christians in India and you shall find large Litanies that is Prayers Litany-wise call them what you will Look into the Aethiopian Liturgy called the Vniversal Canon and you shall find Litanies Look into the Mosarabe or Spanish Course and you shall find Litanies Look into the Ambrosian office and you shall find Litanies Look into the Jerusalem Liturgy and you shall find Litanies Look into S. Chrysostomes and S. Basils Liturgies and those other offices collected by Goar and you shall still find Litanies And look into that most Ancient Service-book Eucholog called the Constitutions of the Apostles and you shall find Litanies frequently used at ordinations and in their daily Service and Prayers for the Catechumeni for penitents for persons vexed with evil Spirits for such as were Baptized and afterwards at the Lords Table too for the whole Catholick Church and its Members before the Holy Communion Can any thing speak louder for the Ancient and Vniversal use of Litanies And whence should this come but from Apostolical practice For the Primitive Christians were not easie to be imposed upon or to be perswaded out of their old beaten way Witness for all the Condemnation of Petrus Gnapheus and his V. Can. 81. Concil sixti in Trullo una cum Balsam Blast followers for adding only a little Formula to that received and usual Hymn holy God holy and strong holy and immortal have mercy upon us To this they subjoyned another clause thou that wast Crucified for us have mercy on us and the sixth Council in Trullo condemned the Author of it for a wicked and vile Heretick and Anathematiz'd all that should use that Form for the future for their fear was lest by that Additament it should be intimated that our Saviour was a fourth person distinct from the three persons in the holy Trinity The Fathers of Old were wise and wary and fearful of Innovations in the publick Service And then how the general use of Litanies could be brought into the Church but by such practice as they took to be a safe and authentick Precedent I cannot well understand or imagine 3. The Antiquity of our Litany being thus cleared as to its Form and Contexture next I am to shew its Antiquity as to its matter and substance likewise Now this will easily appear by observing the strain of the Ancient Litanies which though I have already represented in part yet for the further information of the Vulgar sort I shall add that they began and ended as our Litany doth with Lord have mercy They prayed and that many times by the Mercies and Compassions as Lit. S. Basil Lit. S. Chrys we do by the Sufferings Cross Passion c. of our Saviour that God would deliver them from the snares of the Devil from the assaults of enemies from the unclean Spirit of Fornication Can. Vnivers from famine pestilence earthquakes inundations fire sword invasion and civil Wars from all affliction wrath danger and Lit. Basil distress from all sin and wickedness from an untimely end Orat. Lucern and sudden death They prayed that God would keep them Lit. S. Chrys every day in peace and without sin that he would grant them remission of their sins and pardon their transgressions that he Off. Muzar Eucholog Lit. S. Chrys would give them things that were good and beneficial to their souls that they might lead the residue of their lives in peace and repentance that they might persevere in the Faith to the end and that the end of their lives might be Christian and peaceable Lit. S. Jac. without torment and without shame They prayed for the peace Lit. S. Chrys and tranquility of the World and of all Churches for the holy Catholick Church from one end of the earth to the other for Lit. omnes Kings for Bishops Presbyters and Deacons for Virgins Orphans Off. Ambros Missa Christ apud Indos Clem. Consâ— and Widows for such as were in bonds and imprisonment for such as were in want necessity and affliction for married persons and women labouring of child for such as were sick and weak and in their last Agony for banished people and slaves for their enemies and persecuters for persons at Sea and travellers by Land for them that were without and such as erred from the Right way for Infants and young Children and for every Christian soul And to every of these particular supplications the Congregation did answer sometimes Lord Const lib. 8. Lit. S. Chrys have mercy sometimes Grant it us O Lord and sometimes we beseech thee O Lord hear us This was the constant general and most charitable way of praying in the first and purest Ages of Christianity and the way which the Church of England had a careful eye unto at the digestion of our Litany into its Form and Model and whosoever will but compare the most Ancient Litanies with ours will find that this of ours is not only answerable to the best and of the same strain and Spirit with the best but moreover that it contains the very marrow and quintessence of them all And so much touching the Antiquity of our Litany Proceed we now to the Office at the holy Communion which anciently was never Celebrated without premising the Lords Prayer for which reason it is used with us at the beginning of that Service After all the people were dismissed save onely those who intended to Communicate the Primitive Christians presented Offertory their Offerings which by the Minister were reverently laid upon the Lords Table These offerings were so large and liberal that they served to maintain the whole Body of the Clergy and were a good provision for Orphans and Widows for sick persons and such as were in bonds for strangers and for all that were in want This custome of making Offerings before the Sacrament is so Ancient that nothing can be more We find it in all Liturgies Justin M. Apolog. 2. and other Ancient Records as in Origen Tertullian Irenaeus
universal over all the Christian World that unless we fix the Original of it in the Apostles time we shall never tell in what Age it began 2. The Second is the worshipping of God with the face towards the East which the Centuriators themselves Antiquus hic mos est oraâ—â— facie conversa ad Orientem Cent. 2. c. 6. Origen Hom. 9. in Lev. in lib. 1. Job p. 233. Hom. 5. in Num. confess to have been a very ancient custome for it was a Primitive and Catholick observation in the very dawning of Christianity Several of the Fathers have given several different Reasons of this Rite But Origen tho in some places he seemeth to render some account of it yet elsewhere he reckons it amongst those ancient Customes of which no clear Reason was commonly given However as to matter of Fact the Custom is acknowledged to to have been general in the first Ages and both Origen and Ibid. Basil de Spir. Sancto c. 23. Respons 118. Basil and the Author of the Questions and Answers ad Orthodoxos do all fetch this Practise of the Church from the directions of the Apostles Briefly 't was such an ancient and universal usage that the old Heathens fancied the Christians to have taken up the Persian Religion and to have worshipped the Sun The occasion of this suspicion is saith Tertullian because it is known that we pray towards the East just such another fancy and groundless suspicion Indè suspitio quòd innotuerit nos ad Orientis regionem precari Tertul Apol. c. 16. Lent as some have taken up of Vs now that we worship the Lords Table because we worship towards the East part of the Church where the Table standeth 3. A third Custome we have but very ruinous and of which there are now but few and scattering Monuments but what we find in our Liturgy and in the Ancients and 't is the Fast of Lent And 't is a sign that Christianity is becom decrepite that Men are so peevish and touchy as to quarrel with one of the most excellent Observations that was ever recommended to the Church I know it has been the Subject of many great Disputes But 't is a great marvel that if it were an Innovation and much rather if it were a piece of Superstition no learned Man should yet have the luck to light upon its Author or the Time when it did commence for that 't was instituted by Telesphorus is an idle dream It seemeth unquestionably true that a solemn Fast before Easter was religiously observed by all Christians from the very beginning For we do not only meet with such a Fast in the Writers of the third and fourth Century but even Origen tells us that in his time They had the days of Lent set a part for Fastings And Tertullian then a Montanist and disputing against the Habemus Quadragesimae dies jejuniis consecratos Hom. 10. in Levitic Illos dies jejuniis determinatos putant in quibus ablatus est Sponsus c. Tertul. adv Psychic Church upon the point of Fasting tells us that his Adversaires the Catholicks did conceive That those dayes whereon the Bridegroom was taken away meaning Friday and Saturday before Easter were determined or ordered to be fasting dayes and that the Apostles themselves observed those dayes and laid the same yoke upon all others and tho saith he you look upon these as the only appointed dayes whereon you are bound to fast Convenio vos praeter Pascha jejunantes citra illos dies quibus ablatus est Sponsus yet here I meet with you and urge against you that ye Fast on other days too besides or as it should be rendred before the Fast on Good Friday He So the word citra is rendred by Dr. Beveredge Cod. Can. Vindic. c. 3. lib. 6. doth not tell us how many dayes they did observe besides the two last dayes of Lent because in those Times Christians did not all observe an equal number And so Irenaeus in his Letter to Victor concerning that Controversie about Euseb lib. 5. c. 24. Hist Eccl. keeping of Easter which was even in Polycarps dayes St. John's Scholar tells him that the dispute was not onely about easter-Easter-day but moreover about the Fast before it for some thought themselves obliged to fast one day onely viz. on Friday others again did it two dayes viz. on Saturday also others kept more dayes Thus far we are sure and by these last words of Irenaeus I conceive that some Christians kept ten dayes in Lent because Lucian scoffs at them for their Ten-dayes Fast which might give occasion to Montanus to prescribe the like number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lucian in Philopat tho the Catholicks opposed him because what was onely customary and Arbitrarious before he would have turned into a Law and made necessary thereby ensnaring Mens Consciences But 't is observable what Irenaeus tells us yet further that as some kept more than one or two dayes of this Paschal Fast so others kept forty for so Ruffinus and others do understand him and that this variety of observance was long before his Time and that it was occasioned by the negligence or the unskilfulness of some who declined from the old Way when 't was delivered first Now Irenaeus was Polycarps familiar acquaintaince and lived in the Age next to the Apostles So that when he saith that this variety in keeping Lent was long before his Time we must conclude that kept it was a long time before and that he must needs point to the Times Apostolical and that he intimates moreover that the regular way of keeping it was to observe forty dayes as that which came nearest to the Apostolick Tradition But this is clear that this Solemn Time was very anciently observed and very probably recommended by the Holy Apostles as a very useful Fast with respect to Persons and Places and so indeed St. * Nos unam quadragesimam secundum Traditionem Apostolorum toto anno tempore nobis congruo jejunamus Hieron ep ad Marcel Adv. Montanum Jerome and other of the Ancients did look upon it as an Apostolick Tradition and considering its Antiquity and Vniversality we cannot well derive it from any other Fountain And if any man desires a full accout of this matter he may read the Annotations of my reverend Friend that Learned Antiquary Dr. Beveredge upon the 69th Apostolical Canon where the observation of Lent is required and his Vindication of the Codex Canonum lib. 3. 4. Another custome we have or at least have had and should have still viz. to serve God publickly with Fastings and Can. 15. Prayers upon the Wednesdays and Fridays of the whole year And is there any Ecclesiastical usage which has been more Anciently Const Apost lib. 7. c. 22. and more Vniversally observed The Primitive Christians considering how the Redeemer of their Souls was on the Wednesday Wednesday and
as a Butt to be shot at and since Coffee-houses are so full of licencious Discourses which plainly tend to the prejudice of Government and to the ruine of our Establishments there is too great reason to suspect that there are other bad designes in hand besides those which are driven on immediately by the Jesuits even to throw the Church out at windows and that while we are in pursuit after the Popish Plotters some-body else is following behinde to run us through the Heart I pray God it be not so but if it be assure your selves that the Jesuit is at the bottom of those Designes too and do not flatter your selves with fond Confidence that you your selves shall be safe by our Ruine Alas are you so extreamly in love with your own Fancies that you will not make them a Peace-Offering for the security of this poor tottering Nation Is the Interest of Religion of so little account that it is not worth your while to part with a few Whimseys and Humours for the sake of it Are you busie at drawing out new Schemes of Religion when the common Enemy is in our Quarters Plutarch tells us that when Syracuse was begirt by the old Romans both by Sea and Land Archimedes the Geometrician was so serviceable Plut. in vitâ Marcelli to his fellow-Citizens by his Machins and Bellick Instruments that Marcellus and his Forces despaired of sacking the Town as long as that Mathematical Briareus so they called Archimedes was concern'd for its defence But on a certain day when that great man was diverting his thoughts in his Study and was intent upon drawing out his Geometrical Lines and Figures the City was taken on a sudden and Archimedes knew it not till a common Souldier rusht in upon him and gave him his Information and his Deaths-wound too Methinks I see in this story as in a Map a representation of the Follies of some among us who even now when the new Romans are at our doors please themselves with promises of their own safety and spend their time in drawing out several Models Platforms and Schemes of Religion not considering that we are all expos'd to the rage of a common Enemy nor fearing Archimedes's lot and doom But should our Adversaries prevail no Faction must think to fare the better for their pretended Demonstrations nor must any expect either to triumph or to finde quarter unless it be the Atheist because men who are imperious and bigotted when once they come to be armed with Power will more patiently endure to see men to have no Religion at all than to see them have a different Religion from their own What then will our peevish Brethren get at last but a certainty of being buried in the common Ruine And if they are not of Sampsons temper content to die themselves rather than the House they heave at should not fall it highly concerns them to consider that nothing but Vnity can support our House long and that which is desired of them is that if they will not or cannot put their own shoulders under to prop the House up they would at least let the Pillars alone upon which it standeth now Fond people that like him that set fire on Diana's Temple to get himself a Name rather than venture a little of their Reputation with the Populacy will venture their own and the publick Safety For to that it must come in the end if some stop be not set in time to mens wandring from the Old Paths Had we all stayed there neither Destruction nor Danger could have been before us now And the subtle Jesuit perceiv'd it long ago and therefore his great Expedient and Designe was to lead men aside out of this way to lead them by the Nose into some by paths and withal to lead them like Solomons fools to the correction of the Stocks Our Dissenters are now his Instruments but at last he doth intend to make them his Sacrifices and to make himself either their Lawgiver or their Priest The little Jackall that runneth so hotly after the Prey doth but serve the Lion that upon the least distaste is ready to devour the Booty and him too Such is the course of the world that men fare very ill by serving wicked and outragious Masters they receive the worst returns for the best services like the Elm that is many times killed by the Ivy that twisted it self about its body and could not have grown without its Support I shall adde a known story of Annibal That his Army being environ'd by the Roman Forces to defeat them of their hopes of victory he used this Stratagem In the night he gathered two thousand Oxen fastened Plutarch in Fabio combustible matter about their horns then set it all on fire and so forced the Cattle upon the Enemies Camp to put them into disorder and a fright and by this wile he drew off his Carthaginians The poor Beasts went on quietly for a while but at last the sense of the fire made them mad and the more they endeavoured to shake the flames off the more they smarted An instance which I would recommend to the serious consideration of those silly people who are unawares employ'd by the politick Romanists to disturb and defeat us if it be possible However they may go on like Annibal's Oxen securely for a while with their heads and horns lifted up and not perceive the mischief that is over their own pates yet before these Combustions are quite over they are likely to be rewarded with nothing but pain and torment for their service and to smart sufficiently by the fire in their heads They may make way for Annibal and be burnt themselves even by the hands that set them on work All this may by Gods Blessing be prevented if men would but be wise in time But whatever Conclusions and Experiments some may think to try no better directions can be given than to stand and ask for the Old Paths There we must begin to mend where the Sin and Danger doth commence All our Divisions and Disorders and Dangers and whatsoever Calamities we have had either Time to feel or just Reason to fear all of them take their rise from this original Evil that men have been unreasonable in declining from the Old way Had our Government its due Reverence and Authority as in the days of old Would the Hearts of men not be set against our Prayers but join servently with Vs in them as in the days of old Were our Rites esteem'd though little in their own Nature yet considerable for their Vse as in the days of Old Were men humble peaceable and modest thinking no better of themselves than they ought to think In a word Would not unruly men trample under foot those things which have been the Hedge and Fence about Religion but be Orthodox in their Judgments and especially in their Lives as our Fathers were in the days of old then by Gods good Providence