an Apostle the Apostles as Governours over their Plantations were called Bishops and Bishops with respect to the ministerial Mission were called Apostles Timothy and Titus saith Walo p. 44. were styled Apostles but in very truth were Bishops by the same right and of the same order that those are of this day who govern the Church and have authority over Presbyters This he undertakes to prove p. 62. Bishops hold the chief degree in Ecclesiastical Order as heretofore they did who were called Apostles but the Apostles and the presbyter-Presbyter-Bishops were of a distinct Order as he labours to assert from Act. 15. 6. 22 23. in these words Tunc dicebatur in Conciliis ex utroque ordine compositis c. Then it was said of the Council moulded up of both Orders that of the Apostles and that of the Presbyters id p. 269. This he seconds with an observation from the Greek Interpreters p. 26 27. who concluded the Apostles were of an higher dignity than the Presbyters fairly resolving with them they were several Orders p. 269. and that Ordination could not be common to both p. 229. Cast all this together viz. The Order of the Apostles was of higher dignity than that of Presbyters the Apostles then were in truth Bishops these Bishops had command over the Presbyters they were distinct Orders all this in the Age of the Apostles and that Ordination could not be common to both the result will be there was then a disparity in Church Officers the identity of Name will not conclude an identity in Office Presbyters were under the Jurisdiction of Bishops to them and them onely Ordination appertained which is to assert from Scripture Diocesan Bishops in the Prelatists sense Calvin and Beza acknowledge there is a Subordination of many Ministers to one President by Divine appointment hoc fert natura c. This we have from nature the disposition of men requires it So Cal. l. 4. Inst c. 6. sect 8. It was it is and ever will be necessary ex Ordinatione Dei perpetua by the perpetual Ordinance of God there be one President So Beza defen p. 153. But hath this President any power yea a double power first regendae communis actionis jus to govern the common action summon Presbyters appoint time and place and propose matters c. The second is by authority to execute what is decreed by common consent Cal. l. 4. Inst c. 4. sect 2. But is he not capable of a standing power yea he may receive a farther latitude from the positive Laws of men who without any violation of Divine Ordinance may settle it on one man for his life For either in the days of the Apostles or immediately after the Episcopal Office became elective and perpetual to one man Quod certè reprehendi nec potest nec debet Bez. defens p. 141. inde But is not the application hereof merely humane No not wholly humanum non simpliciter tamen sed c. I may call it humane not simply but comparatively without any injury to the Fathers or so many Churches In good time The consectary of this if I mistake not is to reject this Presidentiary-power as such is repugnant to God's Ordinance to reject it upon the form of application is an injury to the Fathers and many Churches It is necessary from nature and the Divine Institution and the fixing of it in one person for life to distinct acts and purposes is Apostolical either in the Apostles Age or immediately thereupon and is Catholick ever since Very right for the conceit of a successive annual Presidency held by turns is both novel never any Church for 1500 years received it and also particular those who after did are so few that 500 for one have opposed it All antiquity hath avouched several persons whose names are found in the Scriptures to have been Bishops These names following are in the Scripture and Ancients of undoubted credit have averred them for Bishops as 1. James sirnamed the Just to have been Bishop of Jerusalem we have Blondel's Testimony for this from antiquity 2. Timothy was Bishop of Ephesus the Post-scripts which Beza saith were to be seen in all the Manuscripts he could meet with of the Epistles directed to him which if authentick strongly prove this if they be suspected these great names will make it good Epiph. Hier. Chrys Aug. Doroth. in Synop. who lived in Dioclesian's time Euseb l. 3. Eccl. Hist c. 4. to whose authorities Bucer in 4. ad Ephes Pellican in 1 Tim. 1. Zwinglius de Eccles and Walo as before is cited have subscribed but that which fully clears it is that the Fathers assembled in Council at Chalcedon have witnessed that untill their time twenty seven Bishops had successively sate at Ephesus from Timothy where it was granted so many there were though it was disputed whether all of them in that time were ordained at Ephesus or some of them ordained at Constantinople 3. Titus was Bishop Prelate of Crete as the Scripture declareth Tit. 1. where the two claimed Prelatical powers are found to be settled on him that of Ordination vers 5. in every City of that Territory or Region and that of Jurisdiction in the same verse to set in order the things that are wanting or left undone as we translate the words but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may rightly be rendred Correct things out of order which supposeth a power to censure and reform irregularities The voice of Antiquity is clear here Theod. Hier. Chrys the Scholiast c. of both of them we have good warranty for their authority over the Clergy S. Paul 1 Tim. 1. 3. besought Timothy to send out a prohibition against false teachers and he commanded Titus sharply to rebuke vain talkers and deceivers and if they will prate on to stop their mouths and to silence them Titus 1. 11 12 13. 4. Onesimus spoken of Col. 4. 9. and Philem. 10. was from a Servant to S. Paul advanced to be Deacon Hier. advers er Joh. Hier. and from a Deacon to be Bishop Euseb l. 3. c. 30. 5. Linus mentioned 2 Tim. 4. 21. and Clemens Phil. 4. 3. were Bishops of Rome by universal Tradition Diodate upon these words my yoke-fellow and fellow-labourer notes The Apostle here speaks to the chief Pastour who was to reade the Epistles directed to him in the publick Assembly Bidel Exerc. in Ign. Ep. c. 3. is very clear Clemens after the death of Linus and Cletus being the onely survivor alone retained the name of Bishop all others being styled barely Presbyters for which he assigns these reasons First for that he alone remained of all the fellow-la-bourers with the Apostles Secondly because the distinction of Bishops and Presbyters then prevailed This was in the Apostles times for Clemens was Bishop of Rome an 94. as Gualt reckons in his Chronol when Simon the Canaanite was living as Bulling thinks in his Annot. in Tab. 6. certainly S. John was for he died not till an
102. the ninth and last year of Clemens 6. Simeon named Act. 15. 14. after his Kinsman James the Brother of our Lord was martyred consecrated his Successour at Jerusalem an 63 or 64. Euseb l. 3. c. 10. and 16. so that for full eleven years he was of an inferiour Order for so many passed after the mention of him in the Acts. 7. Dionysius spoken of Act. 17. 24. was the first Bishop of Athens Euseb l. 3. c. 4. To these may be added Archippus Bishop of Coloss Apollo of Corinth Epaphroditus of Philippi Tychicus of Chalcedon Sylvanus Sosthenes c. but it will be sufficient to review the Catalogue of the four Patriarchal Sees 1. After James the first Bishop of Jerusalem fourteen of the Circumcision succeeded him Euseb l. 4. 5. whereof Justus was the last who died an 131. which is full twenty years before Blondel's Ara. 2. At Antioch after S. Peter Euodius was Bishop till an 98 then Ignatius till an 108 after him Cornelius who died before 140. 3. Eight successive Bishops sate at Rome till 140. in which year Higinus was consecrated Antonini Pii Tertio 4. At Alexandria five are accounted from S. Mark the last whereof Eumanes was ordained an 134. Num. 4. That all these had the same power which is now claimed by Bishops is evident from Rev. 1. 20. where as the seven Angels of the Asian Churches are distinguished from the Churches so every of those Angels had a power of Jurisdiction in their respective Churches to redress abuses For why should they be particularly taxed for scandals and irregularities therein if they had no power to reform and remedy them It seems too severe to charge neglects on them who have no power to take cognizance of crimes and to correct them That those Asian Churches were fixed and determinate distinct Churches the Presbyterians cannot deny who affirm they were governed by Presbyters for that must needs be a determinate Body which is governed by one or by many The Independents shift we find here a Congregational Church wherein were many Congregations many Ministers many Believers many Pastours is frivolous for there might and many such there were yet these might be and were under one President over them in Chief for such as these many are to be found in our Cities where there are Bishops to rule them and it is evident that those Prefects were and did exercise authority over both Laity and Clergy from the rule given to Timothy by S. Paul before alledged John Frigivile of Gaunt writ his Reform Pol. an 1593 wherein he avers p. 64 c. Q. Elizabeth maintained the Government and State of the Clergy in England as God had ordained in the Law and confirmed in the Gospel for said he p. 14. Though the Apostles were equal among themselves concerning authority yet no sooner was the Church encreased but different degrees began S. Paul charged Timothy who was Bishop of one of those Seven Churches not to admit an accusation against a Priest therefore he might admit or reject an accusation against a Priest and therefore he had Jurisdiction even over a Priest Dr. Raynolds's Conference with Hart p. 535. thus states it In the Church at Ephesus were sundry Elders and Pastours to guide it yet among those sundry there was one Chief whom our Saviour calleth the Angel of the Church here then is our Saviour's approbation for the Chiefty of the Order and this is he whom afterwards in the Primitive Church the Fathers called Bishop Num. 5. The Apostles having ordained Bishops to succeed them in the Government of the Church they who were so ordained were thereby authorized to ordain others and so on to the end of the world Matt. 28. ult which in the judgment of the best Interpreters imports Though the Apostles continued not in their Persons yet should in their Successours That there should be such a Succession is concluded from Scripture Act. 1. 20. must one be ordained to take Judas his Bishoprick which by Divine disposition fell upon Matthias who as Euseb reports l. 2. c. 1. was of the Seventy an inferiour because a distinguished Rank to that of the Apostles which seems probable from v. 21. it being the employment of the Seventy to accompany and attend them Saint Paul appointed Timothy to depute faithfull persons to officiate in the Church 2 Tim. 2. 2. yea so great care had the Apostles for a Succession that as Clemens reports they Note Lift or Catalogue of approved men who should succeed the present Bishops in each Church Num. 6. In the Apostles times certainly immediately after there were three Orders in the Church not as Calvin who first conjured up Lay-Elders to be his officious Agitatours recites them nor as Mr. Dallee conjectures but as they are accounted in the Church of England Bishops Priests and Deacons Indeed it is very likely there was first but one Order the Apostolical or Episcopal the Apostles or Bishops discharging all Church Administration and Offices But they having a power entire in themselves and radically they were enabled to derive and communicate what they thought fit for the necessities of the Church to others Accordingly the Church increasing as it is recorded in the Acts the Order of Deacons was instituted who were not empowered onely to collect receive and distribute Alms to the necessities of the poor but to higher Ecclesiastical Offices For we find Philip both preached and baptized Acts 8. 35 38. That this Philip was not the Apostle but the Deacon Calvin thinketh so because he supposeth the Apostles were not then removed from Jerusalem Gualter is positive from the Testimony of Epiph. de Sim. c. and all ancient Writers Certainly Saint Cypr. ad jub is clear A Philippo Diacono quem iidem Apostoli Petrus scil Johannes miserant baptizati erant Beza reckoning the Pastoral Offices and duties adds Sub quibus c. under which we comprehend the Administration of Sacraments and the blessing of Marriage from the perpetual use of the Church in which particulars the Deacons often supplied the place of the Pastours so he Confess c. 5. Aphor. 25. This he attempts to prove from Joh. 4. 2. 1 Cor. 1. 14. with him concurrs Bull. Fleming Magdab who all received it from Just Mar. Ambr. Hter Aug. the Greek Par. and Tert. who is most express Dandi quidem c. The chief Priest that is the Bishop hath the first right of administring Baptism then the Presbyters and Deacons How long these two Orders continued in the Church is not fully resolved Some conceive from Act. 14. 23. about an 49. Claudii Septimo the third Order that of Presbyter was superinduced others conjecture not so early however Cities and their Territories submitting to the Sceptre of Christ Presbyters were constituted before all the Apostles died yet the Bishops still reserved the power of Ordination and by consequence of Jurisdiction as in the Greek Chruch even to this day Bishops alone Ordain as Arcud de
Concord l. 6. c. 4. sect Igitur observes Indeed in the Latin Church Presbyters did lay on hands with the Bishop at the Ordination of a Presbyter yet this was observed not for its validity but for its solemnity and attestation For the African Fathers who ordered it ascribed the entire power to the Bishop Cod. Afric c. 55. 80. and even at Rome besore S. John's death Presbyters were settled in several Parishes by Enaristus Caron p. 44. and therefore we may believe before that the same was done in earlier converted Churches Mr. Toung in his Notes on S. Clem. 1. Ep. ad Cor. out of a Book which Mr. Petty brought from Greece hath this Sentence S. Peter was in Britain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 settled Churches by laying hands on Bishops Priests and Deacons It will not be amiss to superadd how far the Waldenses concurred in judgment upon this case with the Church of England which we find Parsons third part of the Three Conversions of England cap. 3. p. 44. who relates from Vrspurg Trithem Antomin and others that they onely approved three Ecclesiastical Orders at which his tender Conscience was moved viz. That of Deaconship Priesthood and Bishops which is very probable for the Fratres Bohemi to continue a succession of Bishops sent twelve men to the Waldenses in Austria to be ordained Bishops by their Bishops which was accordingly done and Corranus a Spaniard one of the Waldenses flying thence into England was retained a Preacher at the Temple and dedicated a Dialogue to the Lawyers there an 1574. in the close whereof he maketh a confession of his Faith where he declares his judgment herein I hold saith he there be divers Orders of Ministers in the Church of God viz. Some are Deacons some Priests some Bishops to whom the instruction of the People and the care of Religion is committed This we are sure of S. Bernard complains heavily many Bishops were of their Communion This was the primitive Establishment Conc. Cart. 3. and 4. Chal. Act. 1. for which reason Nazian in Vita Basil enforms us that he rose to his Bishoprick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the order and rule of spiritual ascent one degree after another So S. Hier. writes of Nepot in Ep. Fit Clericus per solitos gradus c. Num. 7. If S. Augustine's known and generally approved rule be admitted then the Order of Bishops is truly Apostolical because maintained in all Apostolical Chruches before any general Council had determined it And Tert. his Sorites will make it good which was that is truest which is first that is first which was from the beginning that was from the beginning which was from the Apostles that was from the Apostles which was inviolably and religiously observed in all Apostolical Churches Calvin speaks fairly to the case and so doth Beza too if their words may be taken who have tricks to eat them in the former saith the Bishops of the ancient Church made many Canons with that circumspection they had nothing almost contrary to the word of God in their whole Oeconomy l. 4. Instit c. 1. sect 14. but more fully thus they did not frame any other form of Government in the Church than that which God prescribed in his word The latter averreth what was then done was done optimo Zelo if so then they did it from warranty either from the Scripture or universal Tradition S. Hierome himself once said it was an Apostolical Tradition and when he said it was a Custome he proved it a good one because ordered for a good end as a safe remedy against Schism and an Apostolical Custome because taken in the Apostles times when one said I am of Paul c. which happened an 58. The disparity of Bishops and Priests was so religiously maintained in the primitive Church that the Fathers in the Council of Chalc. Act. 1. adjudged it sacrilege to bring down a Bishop to the degree of a Presbyter and the Doctrine of parity was condemned as flat Heresie in Aerius because he positively affirmed that there was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. one Order one Honour one Dignity in the Priesthood Dr. Crack Defens Eccl. Anglic. contra Arch. Spal p. 242 243. Bishops then as they were settled in matricibus Ecclesiis the Apostolical mother Churches so have been continued in all successive Ages without any considerable opposition for 1500 years which is so strong and cogent an argument to some who have not been over-fond of Episcopacy they have resolved it unanswerable since the Order hath been canvassed by some yet is still retained either in the Name or Thing in all the Eastern and Southern Churches generally in the Western and Northern reformed and others unless in two or three petty Associations in comparison of the rest where by reason of some cross circumstances it cannot be obtained though highly approved and much affected by most of their learned men never disowned or abominated by any but those whose zeal for the good Old Cause is immoderate S. Augustine's expression insolentissima insania insolent madness Num. 8. If these Structures be built upon the Foundation of the Apostles Jesus Christ himself being the chief corner Stone the Fabrick is as firm as Mount Sion which may not be removed For if the Apostles did settle Bishops in their several Plantations and these such as the Prelatists plead for then that is the one necessary Government to be retained in the Church For the Apostles being inspired by the Holy Ghost they did then act and order the Church according to his directions Amesius himself resolves what is Apostolical Stands by Divine Right his words are Med. Theol l. 2. c. 15. n. 28. The Apostles were acted by the Divine Spirit no less in their Institutions than in the very Doctrine of the Gospel propounded by word or writing This he delivers to assert the Divine Authority and unalterableness of the Lord's day and will therefore hold here For if Episcopacy stand in the Church by the same authority that the Lord's day doth which Dr. Hammond hath fully proved then it hath the same Divine Authority for its Establishment This King James saw and so Premonition p. 44. is very positive That Bishops ought to be in the Church I always maintained as an Apostolical Order and so the Ordinance of God The Dissenters who allow of Church Government as such have often declared what concerns the rule of Government in the Church by Officers appointed by Christ is unchangeable Now that the Bishops are those Officers hath been evidenced from Scripture Rules and Precedents and confirmed by the suffrage of a cloud of Witnesses who as they accord in their Testimonies so were faithfull unto death some whereof were the chosen Witnesses of Christ's Resurrection some were immediate Successours to those ordained by the Apostles others of the highest reputation in the Church for testifiers of Catholick Tradition all of them had and still have such credit in the
invented Remonst Dec. 41. This was smartly urged against them by E. M. a long imprisoned Malignant an 1647. p. 3. of his Address I cannot said he submit to any new Government either in Church or Kingdom because all our late Parliaments and the Long Parliament most of all have still professed great severity and made strict inquisition against all men that should intend practise or endeavour any alteration of Religion or innovation in Doctrine or Worship as a capital offence But for all their solemn protestations to the contrary the Root and Branch design went on and when it was first set on foot Petitions were presented to prevent and stifle it The total of Subscribers in onely seven Counties and those none of the greatest amounted to 482 Lords and Knights 1740 Esquires and Gentlemen 44559 Freeholders and 631 Ministers number enough to shew how generally well affected the people of best rank and quality were for this Government but their reasons are rather to be weighed which were these by drawing them methodically 1. They desire they may left in that state the Apostles settled and left in the Church in that the three Ages of Martyrs were governed by in that the thirteen Ages since have always gloried in proving themselves by their succession of Bishops members of the Catholick Church A Government as certainly Apostolical as the observation of the Lord's day or distinction of Books Canonical from Apocryphal or that such Books were written by such Evangelists c. This they thus farther prosecuted either Christ left his Church without a lasting Government which we fear to say lest it might seem to accuse the wisedom of the father and the grace of our Lord Jesus Christ in not providing for his Family which we believe he did from Saint Luke's Testimony Luk. 12. 42. and if he lest no Rulers he left no Pastour Ruler and Pastour in Scripture being all one in person office and expression And if he did not leave such as we desire viz. Bishops the Church which we fear also to suppose hath been Apostate from her Lord for 1500 years she having no other but these for Rulers for that whole space of time Or else Christ did leave a lasting Government if so then every motion and attempt of alteration is Antichristian 2. Most of the reformed Churches have Bishops all that have any Protestant Princes with Sovereignty have them the rest which have them not highly approve and value the Order and heartily affect and wish it 3. The Removal of Bishops will be a great Scandal 1. To the weak who if they be really such and withall well-meaning suspect all innovations as some design upon their Consciences to ensnare them which makes them to suspect and dislike our whole Religion as we have found by sad experience yea the grievous Scandal of our Religion as unstable hath caused many to revolt from it 2. To the strongest who are not to be offended for this reason because they are not apt to be scandalized with umbrages and impertinences but real inconveniences and mischiefs 4. The unspeakable advantages given to our Enemies of Rome by this change which in the event proved so 5. The sad effects and consequences which we foresee and in part feel 1. Which we foresee We desire said they the continuance of this Government for that strange fears possess our hearts that Schisms Factions and Seditions will overwhelm us order peace and unity will be far removed from us reformation and suppression of wickedness and vice as is pretended will be totally cashiered and extinguished nor will ever take place or effect among us For we suspect and believe the sudden mutation of a Government so long settled and so well known cannot with any proportionable utility recompence the disturbances and disorders which it may work by novelty therefore we cannot without trembling and perplexity of mind entertain a thought of a change and of innovation in a matter of so high concernment For if the design go on we shall be reduced to such a desperate condition that we shall not know how to settle our selves or form our obedience in such distractions and sometimes repugnancies of commands as will unavoidably ensue 2. What they then felt in part since this Government is traduced and despised the Houses of God are profaned the Ministers of Christ contemned the Liturgy depraved that absolute model the Lord's Prayer vilified the Sacraments in some places unduly administred in others profanely neglected Marriages illegally solemnized Burials uncharitably performed and the very fundamentals of our Religion by the publication of a new Creed teaching the abrogation of the moral Law All the Religion we can hope for must be a movable Creed repealable by privileges and to be made suitable to the designs of any prevailing Faction whereby God is provoked his sacred Majesty dishonoured the Consciences of the people disquieted the Ministery disheartned and the Enemies of the Church emboldned in their enterprizes 6. We cannot hearken to such a change because for many years we have found the comfort and benefit of Episcopacy which as it hath been eminently serviceable to this Kingdom so it is most compliable with the civil Government into the Fabrick whereof it is incorporate that we must conclude it as the most pious so the most safe and prudent Wherefore to call it a Vassalage and intolerable burthen and thereupon to endeavour its removal relisheth not of piety prudence justice or charity This we are the rather induced to present both because our Fathers have told us of the great convenience and moderation of this Government and we have felt the comfortable experience thereof Certain it is this Kingdom is much indebted to the Bishops for their piety wisedom zeal and sufferings which we trust shall never be forgotten Thus far they It may not be amiss to subjoyn the later opinion of a great name with the Erastians who once indeed had declared before he was no such fool as to be a Puritan yet it is well known how c. but at last was forced to express his great esteem of Catholick Order The words are reported Fair Warning Part. 2. p. 4. and thus are set out It is a wonderfull thing that c. after that passage he gives his opinion I should much fear that our most excellent Religion so miserably confounded by its distracted followers would one day give place to the two grand mischiefs of the world Popery and Profaneness against which there are no other remedies besides the mercifull assistence of heaven than sound Doctrine settled severe Discipline established a decent and holy Worship secured and a grand establishment enjoyned which may fence in truth and virtue and keep out errour and sin whereby the Orthodox good part of the Nation may be known and encouraged as the Heterodox may be discovered and awed SECT 4. The little good which can be expected from Presbyterianism and Independency is that the Professours of the one Sect
pia fraus 2. The Zealots of the Sect honour an honest unpremeditated prayer with the title of Spiritual by way of propriety in opposition to set Forms for ordinary use pretending the Spirit immediately suggests the expressions Thus Ambrose in his experiences published with Licence from Herle once Prolocutor of their Assembly Angier Johnson and Waite Provincials in the Class in Lancashire upon a private Fast observed Jan. 6. 1642. held it forth The Lord gave some that exercised that day the very spirit and power of prayer to the ravishment of the hearers surely it was the Spirit spake in them which they resolved from Zach. 12. 10. Rom. 8. 26. This is a Jesuitical Cheat as it is reported by Maffeus elevante spiritu c. that the Spirit would raise Ignatius at his prayers four cubits from the earth 3. The great Sticklers for the good old Cause so highly extoll extempore conceptions that they own them as the best evidences of their Party and Piety first idolizing that which in some is mere natural in others an artificial habit of Enthusiasm as Casaubon hath evidenced c. 4. next idolizing the persons pretending to it who have been very monsters of men such as Achitophel who as the Rabbins relate prayed every day thrice and every time had a conceived Oration such as Basilides the great Duke of Muscovy and Oliver two most bloudy Villains and Tyrants such as the blasphemous Hacket here in England and the vile Wretch were in Scotland the horrid execrable Regicides and the whole litter of our late Mammon Rebels and Renegadoes SECT 5. It is confessed by the most knowing men of the Party that imposed stated Forms were in common practice in the Fourth Century which is an Argument they were so from the beginning For the Fathers of that Age being persons eminent for piety and sincerity in the Christian profession would not innovate and being also men of excellent accomplishments would easily have observed what was most proper for the discharge of their Function Had they believed that lowsie Fancy that the modification of publick Worship by personal abilities was the formal act of the ministerial Office as the cutting of Cloath into such a shape by his own skill is the formal ministration of a Taylor as an Anonymus p. 79. of his Survey mechanically held forth they doubtless would have made use of their great personal abilities in their publick administrations which confessedly they did not and it is certain they would not doe so because they conceived themselves obliged to retain the ancient Forms in veneration to those pious persons who composed and injoyned them for publick use The Third Council at Carthage c. 3. resolved Quascunque c. Whatsoever prayers any shall transcribe for themselves let them be taken out of a Copy before in use S. Basil de Sp. Sanct. c. 27. refers to the solemn words of prayer observed before his time in the benediction at the Eucharist Saint Chrys Hom. 2. in 2. ad Cor. exemplifies a Form which had long before been constituted in the Church In Ireland S. Patrick brought a Liturgy which he received from Germanus and Lupus originally taken from S. Mark Archbishop Vsher in his Discourse of the Religion professed by the ancient Irish affirmeth he had seen it set down in an ancient Fragment well nigh nine hundred years since remaining now in the Library of Sir Robert Cotton That every exception against those Liturgies of Saint James c. that they were supposititious is an argument that such there had been for if they were corrupted something was pure if somewhat was supposititious in them somewhat also was genuine One trifling objection against our Liturgy which serves to amuse the Vulgar is not to be neglected It is this The first Reformers industriously contrived the Common Prayer Book to endear the Papists to its use This in the judgment of wise men is to commend them Zanch. in Phil. 4. 8. thought the gratification of bad men in those things wherein we do not offend God to be a duty Amyral de Secess ab Eccl. Rom. p. 225. highly approves this course atque hic commemorare c. we are here to consider with what wisedom and moderation the French and Genevian Churches contrived their publick Forms of Prayer They are so far from handling any controversial matters therein that the Pontificians themselves scruple not to use them and which is scarce to be believed but that the matter of fact is notorious they have picked out of them certain Prayers which they have inserted into their Manuals for the use of the people in their native Language The objectors might have remembred that Book took with the Romanists for full ten years of Q. Elizabeth's Reign probably had longer but that their dear Friends the Puritans had disturbed the peace of the Church which gave the Pope an opportunity to dispatch his Emissaries and ever since both Parties have bandied against it The Consectaries of the premisses are stated Liturgy from Scripture with the practice of the primitive Christians and continued in the Catholick Church is the best service of God and our Liturgy being perfectly conformed thereto is to be retained It was then no vanity or presumption in Archbishop Cranmer to engage against all opposers thereof if he was permitted to take Peter Martyr with three or four more for his assistants he would prove there was nothing therein contained but what was agreeable with the holy Scriptures and primitive Antiquity Bishop Jewel had great reason to assert Accessimus c. We came as near as possibly we could to the Order used in the Apostles times Apol. par 5. c. 15. divis 8. and more fully par 6. c. 16. divis 1. We came as near as possible we could to the Church of the Apostles and of the old Catholick Bishops and Fathers and have directed according to their customs and ordinances not onely our Doctrine but also the Sacraments and form of Common Prayer so false and absurd is that fancy that our Liturgy is formed out of the Roman Missal that so far as it is Popish is nothing else but a bombast of corrupt additionals patched to it CHAP. V. THE next Charge against the Reformation is that Ceremonies are retained and enjoyned SECT 1. That circumstances may be determined the Assemblers have resolved Pref. to the Direc p. 7. viz. They endeavoured to hold forth such things as were of Divine Institution and to set forth other things according to the rules of Christian prudence agreeable to the general rules of God's word and some of these other things are Ceremonies for a determination of the posture of the Body in Divine Service is one which they pass when they order the people to sit at the Table and in the Office of Marriage they will and require the Man to take the Woman by the right hand c. which they accompt a Ceremony or else their immediately subsequent clause is non-sense viz.
the seventy Disciples which were not empty Titles but had distinct Offices the former not onely invested with dignities above the other but with power over them as appears by the Election of Matthias Now Christ was entrusted with the Keys Isa 22. 22. and honoured with the Sceptre Psal 45. 6. God committing the Government to him as the great Shepherd and Bishop of our Souls 1 Pet. 2. 25. having the Key of David Rev. 3. 7. This he ordered by an immutable Law which neither could expire or be repealed For all power was given to him both in Heaven and Earth Matt. 28. 18. a power not onely to protect but to rule the Church not onely to rule the Consciences of its Members but externally to order and administer it as a publick Society a power to rule in himself or by Proxy and Delegates therefore it follows in the exhibition thereof that charge Go ye c. v. 19. without demurr or dispute For I have the power to commission you and do command you to execute it I have received it from my Father thus to exercise that power and empower you and to it I was solemnly consecrated by the descent of the Holy Ghost as S. Luke expresseth it Act. 10. 38. God anointed Jesus of Nazareth with the Holy Ghost and with power which at least imports thus much As by the ceremony of anointing God promoted persons to high Dignities and Offices so Christ was regularly advanced to his prelatical Function to be the first and chief Bishop in the Christian Church from whose fulness all others were to receive grace for grace Num. 2. Christ having performed this Office in person took care that after his Ascension into Heaven the holy Apostles should succeed him whom he separated for this Office and over and above authorised them to depute and substitute others to keep the succession of Rulers This he consigned and passed over to them Luk. 22. 29. I appoint you a Kingdom as my Father hath appointed me Accordingly at the octaves of his Resurrection he both confirmed them Joh. 20. 21. As my Father hath sent me even so I send you and also consecrated them by that solemn Form ever since observed in the Catholick Church either in terms or words equivalent Receive ye the Holy Ghost This fully conserred on them the habitual power which actually they were not licensed to exercise till as he was they were authorized by the descent of the Holy Ghost and endued with power Luk. 24. 49. which happened soon after his Ascension Eph. 4. 11. when he took off this suspension and at Pentecost sent the promise of the Father upon them the Comforter Joh. 15. 26. the Holy Ghost Act. 1. 8. And so they were baptized with the Holy Ghost and with Fire which sate upon each of them Act. 2. 3. that every of them might be a respective Plenipotentiary in the Administration of his Kingdom This sitting of the Fire upon each of them as it destroyeth the Erastian Supposition for the Apostles were neither Civilians nor common Lawyers or Statesmen so it prejudgeth both the Papal and Presbyterian pretensions The Papal because it sate not upon one S. Peter which might have entitled him to a Jurisdiction over the rest but upon each of them that what power one of them had all and each of them had For before Christ had warranted to them twelve Thrones for every Apostle one Matt. 19. 28. as Camero hath observed that every one might enjoy the same entire authority and supremacy The Presbyterian because it sate not upon all as fellow Collegues or Common-council-men but as so many single Persons not that they could not or did not for a time act jointly but that it sate upon all and every of them so that the power was granted to them jointly and severally whereupon when they took their circuits to their several apartments they severally exercised their Function and Office Bullinger's conjecture is We have no Canonical Records of the Government of the Church but in the Acts of the Apostles where the Platform is described and exemplified in the person of S. Paul from whose example and practice we are to conclude how the rest of the Apostles first planted and then governed the Church Bul. part 2. Epit. Tempor rerum Tab. 6. de Apostal c. But evident it is S. Paul acted as a single person without any dependence upon all or any of the Twelve Therefore if this observation hold all the rest planted and governed severally if this fail the state and condition of their employment will enforce it For if they depended after the College was broken up upon any one or the whole Community they could not effectually have executed their Commission because upon every exigent especially when they removed from one Province to another they must have had the consent of that one or the whole to license and authorize them which was utterly impossible to obtain For they then being dispersed into several Regions of great distance one from another they must give up their work till at every occasion they had received orders whether to undertake and how to manage it Very few or none of them knew where to find S. Peter if they did they had no Post-office to transmit and return expresses and the College after it was dissolved never assembled again Impossible therefore it was for them to execute their Commission validly under those circumstances unless each of them had been a Plenipotentiary by the tenour thereof Num. 3. As Christ invested the Apostles with this power in a due subordination to himself so they in virtue of his investiture were to constitute others to succeed them in the principals thereof Confessedly the Apostolical Office was to reside in the Church for ever So J. O. Independ Catech. p. 119. and the ordained by them were of the same Order with them so WÃ lo p. 43 44 144. upon which account the title of Apostles was allowed in Scripture to many of those whom the Apostles had separated for the work of the Ministery Calvin speaks faintly to the point on 1 Cor. 4. 9. Tales interdum vocat Apostolos malo tamen c. yet at last he comes off more frankly telling us plainly who those us Apostles last were Qui in ordinem Apostolicum post Christi Resurrectionem asciti fuerunt As Apollo Sylvanus Pisc c. is very liberal S. Paul gave them this title Eo quod eodem munere fungerentur Saint James was ordained Bishop of Jerusalem by the Apostles in the nineteenth of Tiberius saith Blondel in Chron. p. 43. the next year after Christ's Ascension by his account which in his censure of the Pontifical Epistles he affirms from all antiquity and Walo p. 20. assures us he was none of the Twelve yet he is called an Apostle Gal. 1. 19. which Blondel Apol. pro sent Hier. p. 50. thus confirms Saint Matthew the Apostle was a Bishop and Saint James the Bishop was called