keepe himselfe in the communion of the Apostles that he may be partaker of the Altar and Prayers of the Church Saint Ignatius in his Epistles very often makes the communion of the one to flow from the communication with the other Take away the Apostles fellowship and you take away the breaking of bread and prayer at the Lords Table except there be a Priest within the Altar the people are wholly without it I say it is Saint Ignatius his constant determination that the people must so depend upon their Pastours that they doe nothing without them Ep. ad Polycarpum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As nothing must be done without the minde of the Bishop so the Bishop must do nothing without the minde of God The Apostles and Bishops hee makes next to God in the Church he acknowledgeth none above them respecting the Ecclesia sticall Ministerie Epist ad Trall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be subject to the Bishop as to Christ for he watcheth for you He applyes the Apostles words Heb. 13.17 to the Bishop and defines him in the same Epistle lest we should imagine his name to be common to all Pastours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is a Bishop but one that bears sway and autoritie above all others Epist ad Smyrnenses he sayes thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As in all the world there is none greater then God so in the Church and Order Ecclesiasticall there is none greater then the Bishop The same Father exhorts in Epist ad Ephes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The people should concurre in their consent to what their Bishop teacheth them according to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may concurre and accord in Gods minde and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The people must live after Gods minde and the Bishop must be their guide therin As in the Apostles dayes the head of the Churches fellowship was from them to which our Saviour added seventie Disciples so in the succession the Bishop is the head and chiefe to which the Presbyters are added and of them Saint Ignatius sayes thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. be subject to the Presbyterie as to the Apostles This he explains after when he makes a fuller narration Epist ad Trall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Bishop is the type of him which is the father of all Priests are the assessors with God the band of Apostles The Apostles fellowship as it was in the the 12 Apostles 70 Disciples so afterwards it continued in Bishops and Presbyters and as the Apostles had commited unto them the calling of all ordinary Pastours and correction of all mens manners that is God appointed them to ordaine and censure and without them the seventie could not execute any such power So the Bishops above all other Pastors have this power without them it cannot be executed by any inferior Minister And I never read testimonie in the Word of God or any ancient Writer to the contrary Saint Paul decreed the Excommunication of the incestuous person commanded the Church of Corinth the execution thereof reprehended them for their neglect As we are to receive our doctrine from the Apostles so our fellowship and all proofe of succession in the Ministery is taken from thence Tertull. lib. de praescript c. 32. Evolvant ordinem Episcoporum suorum it a per successiones ab initio decurrentem ut primus ille Episcopus aliquem ex Apostolis vel Apostolicis viris qui tamen cum Apostolis perseverarit habuerint auctorem antecessorem hoc enim medo Ecclesiae Apostolicae census suos deferunt sic Smyrnaeorum Ecclesia habens Polycarpum à Ioanne collocatumrefert sicut Romanorum Clementem à Petro ordinatum edit Let them examine the order of their Bishops that so hath held by succession from the beginning that that first Bishop might have for his authour and predecessour some of the Apostles or Apostolicall men yet such as have persevered with the Apostles for so the Apostolicall Churches gave their Suffrages So he relates of the Church of Smyrna where Polycarpe was placed by Saint Iohn and shewes the like of Clement ordained by Peter for the Romanes Cyprianus l. 2. Epist 20. or Pamelii 42. laborare debemus ut unitatem à Domino per Apostolos nobis successoribus traditam obtinere curemus we ought to labour that the unitie from the Lord and by the Apostles to us his successours given through our care might be retained S. Augustine in Psal 44. quid est pro patribus tuis nati sunt tobi filii patres missi sunt Apostoli pro Apostolis filii nati sunt tibi constituti sunt Episcopi Hodie enim Episcopi quisunt per totum mundum unde natisunt Ipsa Ecclesia patres illos appellat ipsaillos genuit ipsaillos constituit in sedibus patrum What means this in stead of fathers sonnes are borne to thee the Apostles are sent fathers for Apostles sonnes are sent to thee Bishops are constituted for the Bishops at this time that are through all the World whence are they born the Church it selfe calls them fathers that begot them and that constituted them in the seats of the fathers many moe such passages might be cited and sent both to Rome and some other Churches as citations nay as sentences of condemnation for two errors both contrary to this truth as they are also contrary one to another and agree in nothing but falshood first Bellarmine l. 4. de Pontific cap. 25. sayes thus Magnum est discrimen inter successionem Petri aliorum Apostolorum Nam Romanus Pontifex propree succedit Petro non ut Apostolo sed ut pastori ordinario totius Ecclesiae at Episcopi non succedunt proprtè Apostolis quoniam Apostoli non fuerunt ordinarii sed extraordinarii pastores quibus non suceeditur nisi improprié But God appointed his Apostles such as should be succeeded for how otherwise is his promise made good of being with them to the worlds end Others to avoid the Pope and all Bishops say this fellowship may come from all Pastors and that they have power to ordain nay some are so absurd that they stick not to say Pastors maybe made by the people and Magistrates may set up Ministers and never be beholding to Rome or any Bishops or Pastours that were ever ordained by them Saint Ignatius Epist ad Ephes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obeying the Bishop and Presbytery with immoveable and stedfast minde breaking one bread c. He shews plainly that breaking of bread must follow our undivided fellowship from the Apostles and their successours and surely how can we have the Sacraments duly administred if wee be not truly informed of our Pastours calling and the comming of it from the Apostles Let mee exhort all good Christians to keepe close to these notes of the Church first sound Doctrine which the Apostles have only delivered Secondly an holy fellowship fetched from the Apostles and kept by the
living with Saint Iohn might speake that plainly which Saint Iohn expressed mystically yet by his allusion to the Church of the Iewes might let us see our surrogation into their place and cast the forme after that fashion then the which there could not be a better setting apart the types which were fulfilled in Christ for besides them we might serve God upon our holy dayes as they did upon theirs in our holy places as they did in â—heirs Saint John resembled our place of Majestie by theirs our place of Ministery by theirs our place of Auditory by theirs They kept one day in a week so do we they kept Feasts and Festivals so doe we as Easter Pentecost the Nativitie of Christ c. We are Christians in that wherin they were Iews and shew that their shadows are converted into perfect light Revel 12.1 we have that under our feet which was the crown of their head and that upon our whole bodie which they looked for The Sun the Embleme of our Church and the measure of our time and service Their Feasts were all lunary ours solarie and moneths in Saint Iohn are apposed to days and yeers Revel 11.23 12.6.14 13.5 and makes the distinction betweene a true and false company of Christians I say the Sunne is a great ceremony in the Christian Church and so is the East where it riseth as may be seen in the solemnitie of Baptisme which Saint Peter mentioneth 1 Pet. 3.21 Baptisme is the interrogation of a good conscience and saveth the Church from the floud of Apostacie as Noahs Arke did eight persons from drowning Revel 7.1 The foure Winds that shake the foure corners of the earth are barbarous wars sometimes compared to great and mighty waters sometimes to terrible and tempestuous windes these cast downe Kingdomes and cause confusion and there is nothing that can stand these blasts but the sealed societie and Baptisme well understood will reach the meaning as being both the seale of our service and safety with God if we keepe it it will keepe us and bind as well God to us for safetie as it binds us to him in a service as a master The making of our vow in Baptisme is wonderfull solemne if wee search out the ceremonies of speaking and standing at the Font or Fountaine to be baptized The interrogation is Saint Peters expression and it was made to the conscience of the believer abrenuncias abrenuncio Credis Credo more largely thus in the answere of the party to be baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I disband my selfe from thee O Satan and from all thy Angels Autors of Idolatry I do bid a farewell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. to all thy mediators for me to thee as a deceitfull God and I utterly abhorre all thy pomps and vaine services c. Hereby the way understand how our Ancients made Pagan Playes the renunciation of Baptisme and most damnable to all Christians because they were services to the dead and hellish honours to the infernall fiends foes to Christ Iesus and furtherers of all Idolatry against him The Christians abrenunciation should be remembred as the feale of his service and safety if hee returne againe to false Mediatours hee loseth the benefit of his Baptisme and becomes as it were another mans servant and seeks safety from another master Having made his renunciation he begins again and sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I binde my selfe and binde my selfe for ever to thee ô Christ as my sole Redeemer and Mediatour and will gaine God or go to God by no other but thy selfe and I believe c. reade but the Churches Catechisme and the Churches Baptisme and wee shall finde Saint Peters interrogation and the answere of a good conscience made by the party to be baptized The standing will stirre more the coals of contention but I cannot helpe it to relate to a reasonable man what may well be received In the abrenunciation of the Devill the partie was to look the Devill in the face and set it Westward towards the Devils throne or his Idoll and Altar and testifie his defiance and departure from him and to spit at him in token of great detestation Fie get thee hence what have I to do with Idols pomps and vanities of Satan This ceremonie ended he turns his back upon the enemy and looks into the East and earnestly vowes himselfe to Christ and from hence followes the ceremonie of prayer into the East and placing the house of Prayer ordinarily that way and also placing the holy Table in the East end and making that the Sanctuary The whole Tabernacle and Temple stood in the miâ—â—st of the people of Israel But when they entred the Courts the Court of Majestie in both places was in the West The Church is Gods throne in generall as was the Temple Tabernacâ— and Gods peopled well about it as Israel did both in the Wildernesse and the Land of Canaan But the speciall throne in the Church is the holy Table where we have our perfectest communion with God It begins in Baptisme ends in the Lords Supper and they are the best Saints that are admitted unto it some reason there is of all that is said from the distinction of times The Iewes and Gentiles before Christ by their looking into the West professed the darknesse of their dayes we by looking into the East professe our times to be light It s small wisdom to multiply needlesse questions and as great wisdome to answer them that be profitable To satisfie the weak the wise alike is impossible whiles one man cryes one thing and some another the greater part know not what they doe or wherefore they come together It hath often beene checked in Preachers to speake of needlesse matters but shall that be needlesse which the times make necessary let them aske no questions raise no quarrels with our Church and wee shall count it needlesse to contend with them that are convicted both of our faith and order the only two things in Saint Pauls greatest joy Colos 2.5 we should be glad to preach nothing but faith and the fruits of faith working by charity for salvation but there is a necessitie to preach for order when they that professe to be children of our Church neverthelesse appose her holy Orders This my addition is not to pursue but pacifie the quarrell It s my dutie to stand for the Church and perswade with all the members to be of one minde and mouth He that sayes to mee why is one place more holy then another I may say to him and why is one day more holy then another Shall Saint Paul resolve us in one word upon one ground for one end Rom. 14.5 6. Estimation makes the distinction fulnesse of knowledge must warrant it and the glory of the Lord Iesus must be the end of it In Religion every day is alike to a Christian that will not be a Iew and one day is
above another to a Christian that will not be prophane Hee that keeps no day to the Lord gives him thanks that hee is not bound to keepe it either as a Iew in yearely monethly or weekly dayes for the Apostle absolves a Christian from all dayes Colos 2.16 and makes the observation of them to frustrate the Gospel Gal. 4.10 11. I say further or to keepe it as a Christian Iew that is to except as some doe the weekly Sabbath and say by Sabbath dayes Col. 2.16 is meant yearly but not of the weekly Sabbath this is prejudice to Christian Religion that brings full freedome first to make all dayes alike before a Christian can make his choice of any day There must in this point be a full abrogation of the law of days before a Christian be able to observe any other day to the Lord. Estimation of dayes with fulnesse of knowledge to the glory of Christ is first to keep no day against him and then to keep any with thankfulnesse for him that hath redeemed us from the bondage of the Law Our dutie is to serve him and our freedome to make choice of such dayes as may be esteemed to his glory not only the Lords day in every weeke but all other dayes esteemed by Christians above others to the honour of him whose servants they professed themselves He that esteemeth one day above another may be a Iew and obstinate in his ignorance yet a good Christian that holds all dayes alike in the fulnesse of perswasion may likewise in the same hold one day above another and give God glory in both yea greater then hee that is intangled either to prophane a day that is lawfully commanded or to be superstitious in keeping one of his owne will and say it is commanded when he cannot prove it but upon the ground of his own imagination The fourth Commandement once commanded the seventh day in expresse words but never the first in the like termes it alwayes commandeth the duty of a holy day and when all dayes are alike it ceaseth not to command the duties of a holiday which are to be observed according to the determination which God hath left to the Christian Church which hath made the first day of the week above all other dayes what advise he gave the Apostles to begin it we read not their example is warrantable upon two grounds First because Christ made all dayes alike and therefore they had libertie to choose Secondly because he made it lawfull to esteeme one day above another and the assignment hath been to the first day and it were a sinne either to denie the first as a Iew or neglect the second as a prophane person I will conclude with the Apostle Who Gal 4.10 in a full enumeration confirmes our point in hand and takes away time as our Saviour takes away place Iohn 4.21 22. for they are holy alike and common alike so that a man would admire what they meane that plead holinesse of time and implead holinesse of place If God be no where to be worshipped hee is to be worshipped at no time for the solemitie of the one inferres the solemnity of the other and the nullitie of the one the nullitie of the other Time and place are but elements of Religion and in themselves weake and beggarly and commonly the weakest desire them and see not their bondage God knowes how to begin the A B C but hee likes not men should learn no further He compares time with time and tels the Galathâ—ans that once they knew not God but did as it were kindle their owne fires and compasse themselves about with their owne sparkles walke in the light of this fire warmed themselves by these speaks and for reward of their bad service might have lyen downe in sorrow Esay 50.11 But God in mercie altered their condition to know God and that which is more to be knowne of God in obeying the voice of Christ to receive light in him to trust in his Name and stay upon him as their God To this all other things are darknesse and yet as Philosophere teach us non dantur purae tenebrae there is no pâ—â—e darknesse without some mixture of light Their service and their seasons wanted signification Their service unto them which by nature were no gods testified of a duty done to an undue object him whom you ignorantly worship saith Saâ—â—â— Paul I declare unâ—o you Acts 17.23 Their seasons were now out of reason and especially to mix themselves with the Iews and to observe their days that is their weekly Sabbath Monthâ— that is every new Moon Times that is their three Feasts of Easter Pentecost and Tabeâ—macles Yeares that is every seventh yeare and the Iubile And here Saint Augustine must be a guide unto us lest wee take hold of time and turn it quite from God Contra Adamant Manich. cap. 15. Nos quoque dienâ— Dominis um â—n Pascha soleuniter â—e lebitamâ—â— quasliâ— alias Ghristicanas dierum festâ—◠〈◊〉 se◠〈…〉 quo pertioneant non temporae observamus sed quaeillis significantur temâ— poribus Wee keepe the Lords day and his Passeover solemnely and all other Christian Festivals but yet â—ee observe not times but the things signified iâ— them because we understand the ends to which they are appointed Christians having libertie use their time to his glory to whom they owe themselves and as the Apostleâ— kept the Iewish Saboath to gaine them by the opportunitâ— râ—â—tie of the day They kept also the â— ordaiday in marvelous equitie to remember him that had redeemed them and no man will deny that it is most equall that Iesus Christ should have such a part of our time 〈◊〉 Creation move us to yeeld him the last day in the 〈◊〉 Redemption will much move force 〈◊〉 finde him 〈…〉 thy of the first Wednesday and Friday are kept fests and the one is in memory of the treason of Iudas which must be thought of as ours to humble us for Iudaâ— could never have betrayed Christ it our fins had not done it and we cannot remember this but with detestation of ourselves and grieve that wee have done wrong to the most innocent as well as the most holy God Aperpetâ—all fast would never expiate the evill yet to remember it alwayes wayes and by the day to keepe it in memory is a duty no godly man will deny and his service that day may well be the Letanie as very fit in many passages to excite the humble soule to lamentation Friday is the memory of the curse for our treason no malediction had been upon our blessed Saviour if wee had not laid it upon him and sinne and Gods curse and all the causes of our lamentation which as we must never forgeâ— so there will be reason found why the Church chooseth dayes to remember them It is true that Saint Augustine tels us wee observe not times as Iewes and put Religion and confidence in a day
as iâ— we had done a great worke and deeply meritorious with God But we know there significations as the Lords day to remember his Refurrection Festivall dayes to rejoyce in the triumphs of his servants and set their examples before us as pat ternes of pietie Fasts to humble our selves for our sinnes and Gods curses vpon us to feeke some speciall blessing upon our selves and such Ministers as the Church ordaineth for us as the quatuor jejunia c. Indeed wee make Ceremonies of substance and substance of Ceremonies Some stand for a day as if it were all their religion Others abhorre their signification as superstition and little use is made of any thing to give God due glory I wish Saint Augustines words were well remembred that Christians observe not times but their godly signification and holy use and so I end for time The same libertie that is purchased for dayes is also obtained for places All places are alike to a Christian that is not a Iew and one place is above another to a Christian that is not a profane person and dare say the Church Table are common when Gods people are not in them The Temple is a type of Christ and therfore but one Temple Christ is come and hath made all places alike and he were a Iew that would defend either the Tabernacle of Moses or Temple of Salomon to take away his comming Iohn 4.21 Wee believe that the houre is come that neither in Mount Gerizim nor Mount Sion but every where God is to be served yet what place soever serves to record his name is above all other common places and holds the Ancient distinction of places in respect of the persons meeting to wit the throne of Majestie the place of Ministery and the place of auditory Neither let it seeme strange that wee speake of the East or of the Altar for both are warrantable by better authoritie then can be brought by him that is set to appose Solomons Temple as the Tabernacle before it had all the honour in the West so had the most ancient Temples of the Gentiles and both are worldly and beggerly rudiments of the times of darknesse in comparison of our times of light A thing I could shew at large but now I will limit my selfe to a few testimonies to declare I speak not without my betters Clemens Alexandrinus l. 7. p. 724. sayes that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The most ancient Temples looked into the West and that a Christian turning from such Temples and their service did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. stand opposite to Idols that is with his face into the East Hee first renounced the Idoll with his face into the West and then to signifie his conversion looked into the East 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. was taught to turn into the East It is plain that confession of Faith and the prayers of Faith were with faces into the East 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. As light shines out of darknesse c. A Pagan looked into the West the place of darknesse so did the Iew upon the same reason though not with the same Religion The one is an Idolater and confesseth blindnesse the other a true worshipper yet looking Westward for want of the Sunnes appearance Satan is Gods Ape and seeks in the Ceremony to abuse God yet may the Iew no more forsake the West then the Christian the East because the Devill will be doing with both Saint Hier. ad c. 6. Antor in mysteriis primum renunciamus eum qui in occideus â—st nobisque moritur cum peccatis sic versi ad erà eutem pactuâ—â— inimus cum Sole justitiae ei nos servituros esse permittimus In the mysteries first we renounce him that is in the West and dies to us with sinne and so turning to the East we enter a covenant with the Sunne of righteousnesse and promise that will we serve him Dyonis l. de Eecles Hier. c. 2. ad occasuminversus Satanam abjurabis rursusque ad ortum te converteris Deum confiteberis being turned to the West thou shalt abjure Satan and againe converted to the East thou shalâ— acknowledge God Ambr. cap. 2. De iis qui mysteriis initiantur ad Orientem converteris qui enim renunciaâ— diabolum ad Christum convertitur illum directa ceruit obtuitu c. Thou art turned to the East for hee who renounceth the Devill is converted to Christ and beholds him withdirect looke Saint Iohn seemes to me to allude to this custome Revel 7.2 The Angell asconds from the East to meet and embrace them that looke towards him and seale them with the safe tie of the Sacrament by which Christians seale their service unto him Saint Chrysostome calls Baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very word used by Saint Iohn Saint August calls it regium characterem Nazian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Saint Basil explains it to the sense of Saint Iohn Nisi signatus sit super te vultus Domini nisi characterem in te agnoscat Angelus quomodo pro te pugnabit aut ab inimic is vindicabit Nicet as â—choliastes quin per eum consignuti cujusnam Domini simâ—s agnoscimin at que aâ—â—sidiâ—s tuti conservamur Baptisme is the â—eale and the Angell brings it from the East and at 〈◊〉 day the custome is observed in the Church of 〈◊〉 by the witnesses for children that first looke in to the West and then into the East For an Altar foure arguments perswade me in the Apostles words to take it for the holy Table Heb 13.10 First it is that which Christians have for their communion in opposidon to Iewer Secondly it is such an Altar as we may be partakers of Thirdly this para king must be by earing in opposition to their eating Fourthly this eating is sacramentall and a signe of Christ exhibited as theirâ— was of Christ still to be exhibited and so the sence is the same with partakers of a Table 1. Cor. 10.21 in opposition to a Pagan Altar for the Apostle compares Table with Table and Altar with Altar and is indifferent in the appellation as the Holy Ghost is elswhere Ezek. 41.22 Mal. 17. This because it is the signe of our greatest communion with Christ is also the chiefe signe of his presence and serves to set forth the place of Majestie All men have communion with Christ in the rest of his Ordinances All may come to the word be prayed for but in this only the faithfull are admitted novices to be instructed Penitents to be absolved and Petitioners not yet admitted must all be gone when there comes the celebration of the Sacrament and only the faithfull distinguished from all the rest must draw neere to the holy Table and take from it the holy Sacrament Say not why be not the Pulpit Font Deske c. as holy as the Table you may receive a reason if you will from Gods
the same It may be so in his Word and Ordinances which I reverence but adore not because they are not God but of his name and himselfe I cannot so speake Esay 42.8 I am the Lord that is my name and my glory I will not give to another c. His name himselfe and his glory are alike and may be given to nothing lesse than himselfe I speak of the name Iesus not as given to some men by humane imposition but as given to our Redeemer by God with a command of his adoration and so I end my second argument Thirdly from the benefit which is ours wee never name our benefactors but with great reverence and respect Of all the names of God this is above all names to us for all other names containe God himselfe as hee is against us this only includes us and our salvation in it and therfore is given of God to us so to think of it and how can it be in our thoughts above all other names without reverence respect unto it Acts 4.12 as there is salvation in no other person so there is no other name to expresse it and therefore wee may well make our expressions of reverence at the mention of it Lastly from God himselfe made known unto us Exod 6.3 As hee reveals himselfe so are wee to worship him and as he does this by one name more than another so may we acknowledge it without offence Now of all names none more expressive of Gods goodnesse unto us than this name Iesus and therefore we esteeme it of all the names of God most precious and in which he is most delighted to be worshipped to confesse that Iesus is the Lord Phil. 2.11 is a glory to Christ but the text sayes it is to the glory of God the Father therfore no wrong done to one person when wee performe worship in the name of an other Shortly In Religion All dayes are alike one day is above another All places are alike one place is above another All names are alike one name is above another There is no contradiction nor opposition to Gods Word when all dayes are alike to make one day above another when all places are alike to preferre one place before another when all names are alike to advance one name before another Estimation begins the difference and where it puts none against God it may set up one for God Estimation must be grounded upon knowledge that we be not ignorant in our thoughts and all must be to the glory of him who hath purchased our liberty from the bondage of the one and granted us freedome in the other to make our choice of such circumstances as may advance and advantage our Religion Acts 16.3 Gal. 2.3 in Timothie and Titus teach us wisdome how to walke with the wise and yet to the wicked to give no place by subjection for an houre to prejudice the truth of the Gospel Emissaries and Spies in the Church must be avoided and it was Saint Peters great fault ὀυκ á½€Ïθοποδεῖν to give offence in seeking to avoid it and his feare to offend was his greatest offence and that which is most to be lamented 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his hypocrisie is the cause of others dissembling with him and Barnabas Saint Pauls companion is corrupted in this evill concord and the Apostle left alone to vindicate the truth of the Gospel Hee that went furthest in the Ceremony and circumstance of Religion is the strictest and stoutest to stand for the substance A good pattern for our dayes of peaceable proceedings in the Church Acts 21.21 Saint Paul is accused not to live after the Church customes advised to shew the accusation to be false to submit with foure men to purifie himselfe and be at the charges of shaving for a Nazarite and although he vowed not with the foure men yet hee had not avoided that vow Acts 18.18 and now readily to give satisfaction undergoes the whole counsell of his brethren and although the event proved not successefull yet was it sufficient to shew his care to be at the Churches command to the utmost not to offend any zealous of the Law especially beleeving and in whom there was hope to be reclaymed from holding Moses against Christ Would God this moderation were in our times and that people could discerne betweene circumstances and substence in true Religion Iude Verse 23. hate the garment spotted with the flesh is strangely taken by some and compared to a shadow when it includes a mayn substance as fire to devoure and out of which nothing can save but quicke pulling out Creepers into houses Verse 4. murmurers and complayners of their Governours are compared to a leprous infectious garment which we must flie as the Plague I see no such pestilence in a Surplesse as in these from which Good Lord deliver us and let every good man pull away his neighbour from pinning himselfe upon their sleeves that slily creepe into corners to seduce men from our Church and let all learne to lay this text more against an Hereticke and a Schismaticke than a Ceremonie of the Church for certainly the sense is more in that than in this 1. Thes 5.23 Abstain from all appearance of evill is another proofe against Ceremonies and yet it is cleere the Apostle means it of prophecie First we must not despise it if we mean not to quench the spirit Secondly prophecie must be tried Thirdly what is good must be held Fourthly that which is evill the very appearance of it must be avoided This is ill applied to Ceremonies for it is not the evill appearance of every thing we must abstain from for then we should hold nothing that is good especially the best things for commonly they most offend and finde sense an ill judge of them but here again as before take heed not onely of evill doctrines but their very appearance Or if any will have the words generall they must be applyed to that which is evill and that by a gradation Evill must be avoided not onely in the substance but the very circumstances wee must not admit the least of evils and therfore the thing must be evill that we avoid To say it may appeare so to be is not enough for what will not some with their wits work into ill apprehensions and make the people like bird-eyed-horses start at any thing Let men be solid and not superficiall Studie to be serious and not verball in setting false faces upon things I have done and must adde my conclusion from the Canticles and wish wee may see the times set forth in these words Cant. 7.1 How beautifull are thy goings with shooes O Princes daughter the joynts of thy thighes are like jewels the work of the hand of a cunning workman O God thou art the cunning workman and onely able to set our joynts like jewels and make our thighes stable and the very wheel-bones for so the word signifies in the articulation ready to holy motions and conversions to thy selfe and then I am sure wee shall have our feet shod and not walke barefoot upon these sharpe stones and scruples daily cast in amongst us Wee have thy Gospel of peace shooe our feet with the preparation of it Ephes 6.15 and put an end to these miserable wars amongst us Thou that givest us the fignes of thy presence preserve us in thy truth Let thy Ministers be clothed with holinesse and thy people rejoyce in thy salvation Let the blessed Angels pitch their tents about us and watch for us They are thine honorable attendants let them be from thee to us as our Corps-du-guarde Amen AMEN
Lords Supper and breake their Sacramentall bread with holy prayers and services meet for such a Mystery where this was done the same Text teacheth that it was κατ ' ὀῖκον Secundùm domum which phrase well understood will helpe much to know what holy places Christians held beside the Temple Rom. 16.5 1. Cor. 16.19 Colos 4.15 Philem. ver 2. Ἐκκλησία κατ ' ὀῖκον it s the locall description of the Church and all laid together makes us understand the reason why bread must be broken out of the Temple when the Christians were dayly in it serving God No man needs to doubt of it that it was because the Temple received no such sacrifice as Christians were bound to offer nor such an Altar or Table as served for that use And here we must inquire whether the place were common or consecrate Saint Paul resolves us 1. Cor. 11.20 21 22. When ye come together therefore into one place this is not to eate the Lords Supper c. Have yee not houses for common eating and drinking c. Despise yee the Church of God A man may despise the place as well as the people and by irreverence shame himselfe as well as others in his behaviour Women when they worship must remember that where they worship the Angels give their attendance and for prefencesake must present themselves in a seemely manner Seeing it must be κατ ' ὀῖκον that cannot be â—ν Ï„á¿· ἱεÏῶ I would demand whether in so holy a service as receiving the holy Sacrament that which is κατ ' ὀῖκον ought not to be ῶ̔ς â—ν Ï„á¿· ἱεÏῶ that what is done at any house in this kind ought it not to be done as in a sacred place My resolution is it must and that Board where wee receiue so holy a Sacrament and that place where so holy a Board doth stand ought to have no other imployment The first Christian Church amongst the Gentiles was in Cesarea and began in Cornelius the Captaines house and had that good successe that when St. Paul landed there Acts 18.22 hee found the Church assembled in an upper roome not as Beza makes bold to interprete Hoâ— came downe to Cesarea and went up to Ierusalem c. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is He ascended and saluted the Church in Cesarâ—a When Iudea was the Inquisition-house to persecute Christians Cesarea was their Sanctuary to deliver them A good Cornelius converted is a Captaine to Christians and commands them peace where he hath power to rule At Ephesus St. Paul procures the Schoole of Tyrannus Acts 19.9 10. and for the space of two yeeres makes it his chaire of Doctrine and place of Gods service Tyranuus to me is no Schoole-master to teach prophane Arts where St. Paul teacheth Divinity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tyrannus was the Doner or giver of the place which being void is peaceably possessed of Christians for holy uses Acts 28.20.30 31. St. Pauls hired house was an holy place for the Word and Sacraments Rom. 16.5 Aquila and Priscilla at Rome hire their house and fit the fairest roome for the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being banished from Rome Acts 18.2 they are left of St. Paul at Ephesus where they doe the like 1. Cor. 16.19 Nymphas does the like at Laodicea Colos 4.15 and so does Philemon ver 2. For the Colossians and Archippus their Pastor lives in his house It is said of Gaius Rom. 16.23 that he was Hospes sancti Pauli totius Ecclesiae That hee found St. Paul and the whole Church house and hatbour I hope all this will yeeld some helpe to explaine what is meant by meeting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a holy convention of the Saints to celebrate the holy Sacrament and set a part both place and Table for so holy an use Our Saviour Mar. 14.15 Luk. 22.12 shewes foure things in the place where he supped before his death First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a place elevated from the earth and it is Saint Naâ—ianzâ—ns note that the very place teacheth us with what thoughts we ought to come to the holy Sacrament Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great and spacious for use and service Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trimmed and beautified Fourthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 furnished and prepared with all necessary Vtensils c. Such places had Christians and as they neglected not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiles they might enjoy it so it pleased God in the end to give them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stately Temples to serve God in and therein Constantine like another Salomon was appointed of God to enlarge the straitned limits of poore persecuted Christians I will adde to their breaking of bread that which also went with it their breaking of bread to the brethren 1. Cor. 16.1 2. Phil. 4.18 Hebr. 13.16 Thus did Christians converse and come together in the primative times and did all things with gladnesse and singlenesse of heart Would God their patterne of piety might passe in our dayes and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one accord in the Temple God were worshipped of us But alas we must doe it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when nothing foreeth us thereunto Our Temples are open Tables prepared and we fling away and fly to Conventicles where I hope to shew nothing can be done lawfully by those that leave us 1. Cor. 10.18.21 Our second proofe is the New Testament and it lyes in comparing Altar with Altar and Table with Table for so the Apostle compares them to the Corinthians As for example the Altar of the Iewes with the Table of Christians and the Table of Christians with the Table or Altar of Pagans Israel after the flesh eates the Sacrifices of flesh and are partakers of the Altar that receives them so are Christians that eate one bread partakers of that Altar where they receive it And so he expresseth it ver 21. Partakers of the Lords Table but you will say the phrases are not equipollent because the Apostle doth not so use them I answer they are for the Table of Damons or dead men is an Altar as all know and if I may expound a Pagan Table an Altar why not a Christian Table an Altar Will you have it yet more full and plaine Iewes and Pagans have Tables and Altars so have Christians they are partakers of their Altars so are Christians their participation is by eating so is theirs their eating is Sacramentall or fedorall in the Rites of their Religion so is that of Christians and in this sence wee are allowed to make our Covenant Psal 50.5 Call my Saints that have made a Covenant with me by sacrifices which is the fedorall Rite of all Nations and such is the Sacrament 1. Cor. 11.25 The Cup is the New Testament in my blood that is a fedorall Rite of my Covenant with you Sacrifice or Sacrament Table or Altar is all one to the Apostle so our communion be corresponâ—ent thereunto The place to the Hebrews is of the same stampe
comparing Altar with Altar and participation with participation We Christians have an Altar as well as the lewes wee are partakers of it as well as they and that by eating which is fedorall and Sacramentall We desire not to exclude Christ from the Altar as some exclude the Altar from him more to satisfie their owne fancy than follow the truth Ignat Epist ad Philad His Testimony is full in three things First for the Sacrament in plenary words a SacramentuÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly for the Altar distinctly expressed b Altare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thirdly for the Preisthood fully delivered c SacerdotiuÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To say the Altar is Christ is first a vaine repetition Secondly an impossible imagination for to Christ the Altar there needs no Preisthood or practice of man Hebr. 8.2 9.11 No humane hands have to doe with this Altar but the Lord himselfe who as he is the Sacrifice and Altar so he is the Preist to himselfe If any object that one Altar to the whole Church must needs be Christ seeing in the other sence wee have many according to the multiude of Churches I answer by the words following aâ— he understands one Bishop in the place with Presbyters and Deacons so one Church under that government There is not one universall Bishop to all the world as Papists would have it and would tryumph in such a testimony to advance their Pope But we understand the Father of such a Bishop as with Presbyters and Deacons was appointed to governe the Churches within their owne Iurisdiction Col. 4.12 13. Philem. ver 2. mention Epaphras Archippus and Philemon for the Church of Colosse which had but one Altar or Table for their Communion The like may be said of Laodicea and Hierapolis which seeme likewise to be under the care of Epaphras and enjoyed but one Table for their Sacrament as was fit and meet for every congregation And here we have a double testimony of an happy union strongly confirming the Churches in the sole intercession and mediation of Iesus Christ For wee professe by one Alta that we have one Mediator and the profession of many Altars in one Church dedicated to Saints and Angels is an argument of Idolatry The second danger is the introduction of a Sacrifice and the destruction of a Sacrament To this we satisfie in two things First every Altar induceth not a sacrifice as is plaine Iosh 22.23.26 Wee have not built this Altar to turne from following the Lord or to offer thereon burnt offerings or meate offerings or peace-offerings or any facrifice but to be a witnesse testimony or memoriall c. Origen in Lev. Hom. 5. secundum literam non instauramus sacrificia We according to the letter restore no sacrifice but rest satisfied with the memoriall of one sacrifice once sacrificed for us Secondly every sacrifice destroyes not the Sacrament and in this I had rather heare my Ancients speake than spend more words of my owne St. Aug. l. 10. de Civit. Dâ—i cap. 5. Sacrificium quia signum veri sacrifieij lib. 10. sentâ—nt prosper sacrificium est significante mysterio Epist 23. sâ—u Fulgent lib. ad Petr. Diaconum commemoratio sacrificij memoria c. St. Chrysost in epist. ad Hebr. Hom. 17. Sâ— Aug. Epist 59. St. Paul tells us of the sacrifice of the Gospell Rom. 15.16 and our Church in the like sence of the sacrifice professed in the Sacrament Here we offer and present unto thee O Lord our selves our soules and bodies to be a reasonable holy and living sacrifice unto thee As in the Gospell so in the Sacrament of the Gospell we offer up our selves 1. Cor. 5.7 Christ our Passeover is slaine for us therefore let us keepe the Feast with sacrifices of sincerity and truth And because all our actions may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those sacred and Sacramentall Actions of Sanctification Distribution and Participation at the holy Table may much more be so named The first cannot be without prayer and prayer runnes along with every action It 's before in and after our receiving and our booke of common prayers adds further Our sacrifice of praise and thankesgiving and so doth David Psal 50.14 To all which if we adde Davids other sacrifice we have all sacrifices Psal 51.17 that may be required The third danger of Transubstantiation and Adoration It were to be wondred if the Church of England should article against it selfe and teach us that which it so plainely condemneth read but the Articles of our Church and be resolved we must renounce them before we can beleeve Transubstantiation or admit adoration of the Host Cornelius de lapide hath a strange saying and I thinke him more stupid than a stone that will beleeve it In Isai c. 7.14 Per verba consecrationis verè realiter uti transubstantiatur panis ita producitur quasi generatur in altari adeo potenter efficaciter ut si Christus necdum esset incarnatus per haec verba Hoc est corpus meum incarnaretur corpusque humanum assumeret uti graves Theologi dâ—cent Sacerdâ—s est quasi virgo Deipera The dignity of Gods house HAving freed you from the danger let me now deliver unto you the dignity of Gods house for majesty for mercy forbeauty for delight for order and happy unity The first place that ever God called his people unto was Mount Sinai called his Sanctuary Psal 68.17 a place of majesty and terrour In the Tabernacle more mildnesse and mercy was shewed God descending comes downe to them as it were in an ambulatory Sanctuary and walkes as a friend in the midst of them From a Tabernacle he brings them to a stately Temple and requires to be served in it in the beauty of holinesse It 's the very Garden of pleasure and plenty Cant. 6.2 Hinc frutices surgunt nitidè cum floribus herbae Balsama cum Casia Thus Myrrhaque Nardus Amomum Narcissus Viola nimium Rosa plena pudoris Acorus Hyssopusque Althaea lavandula Caltha Et cum Lactucis Cariophila Zinziber illine Ambrosia Bacca semper frondentis Acanthi Ruthaque Serpillumque suave rubens Hyacinthus c. A very Heaven upon earth Rev. 12.1 Hinc nitet Arctophilax ostentans fulgidus ursas Praelustres fulgent hic lactea sidera Cigni Pegasus Andromede Cepheusque Cassiopaa Orionque ingens toto resplendet Olympo Indo Cants rutilans stellataque cernitur Argo Ast Argo in summâ mieat inclyta stella Canopi Syrius atque ardens sic lucida stella Leonis Hic nelcat alma Venus Mars Jupiter Hesperas Hermes c. A City compact together Psal 122.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In vestra urbe habitat Eunomia pulchra legum moderatio ejusque sorores Justitia inviolabilis fundamentum civitatum pax concors conservatrices opum auriae filiae Themidis consiliâ— valentis studentes arcere omnem petulantiam quae fastus temeraria mater est The
first rule or direction from St. Paul Acts 17.23 concerning Altars and Images It is cleare by Celsus that Images were made as monuments of the dead No man saith Celsus except he bee a very childe does thinke Images to be Gods but their signes symbols and monuments and being pressed with the authority of Heraclitus the Ephesian Philosopher that men did conferre with Images as if they did talke with their houses To this he thinks his answer is sufficient yet Clemmens Alexandrinus the master and Origen the scholler replyed as unsatisfied Protrept ad Gent. page 25. Graecolat contr Cols l. 7 p. 373 384. prodigiosi sunt qui lapides adorant they are Monsters which make Philosophicall discourses of a true God and yet worship stocks and stones how wise so e're they seeme to bee in their owne way Rom. 1.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they became starke mad It is impossible saies Origen that one should know God and pray to Images Iohn 4.22 Yee worship yee know not what that is not God as a Spirit which is the truth but God as a body which is a lye Hab. 2.18 19 20. they must needes teach men lies of God and therefore hee does not onely forbid them Exod. 20.4 but shewes by his example that hee that best knew himselfe never taught his people by pictures to conceive him Deut. 4 12.15 Saint Paul laies open all the Pagan mystery thus First an Altar and that stood before an Image the Image was dedicated to a dead man and the dead man was a mediator to the never dying Diety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is certaine by Celsus that Pagans held dead men for inferior Gods and that they were to the most supreame God as Satrapae magnates Principum as the Peeres and nobles of Princes St. Paul cuts off all this in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That unknowne God which you ignorantly worship in Temples Altars Images and the Dead him I shew unto you It is your ignorance to conceive it necessary for God to have such a habitation and adoration as you imagine for him by sacring of Temples Altars and I mages you suppose to catch dead mens soules and tye them to your Temples and having made bodies for those soules you doubt not to call such Images sancta animalia holy living things inspired to doe you good Upon this ground Origen Minutius-Felix Arnobius and Lactantius said that Christians neither had nor ought to have Temples Altars Images or Sacrifices as if God could not be worshipped without them neither was their religion insensible and inexplicable because they wanted such meanes non occultamus quod colimus wee hide not what we worship or have an invisible faith or communion within our selves for we professe openly both what we worship and how we ought to worship him though it be not in your way which were wickednesse and impiety to Iesus Christ yet had they Temples and Altars for their Saviour and St. Iohn useth both words Rev. 11.1 and 14.17.18 and 16.7 in which both Angels and men doe him service for the very Angels are said to come out of his Temple and Sanctuary where his people worship him and as of old the Tabernacle and Temple were called his pallace and throne especially where the Arke stood so now in the New Testament his Temple is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods Basilica especially the place where the Altar stands St. Ignatius useth both words and tells us how the people did συντÏÎχειν flocke to the Temple and Altar of Iesus Christ Me thinks we should take from him good direction to see manifest difference betweene Christianity and Pagan Idolatry We come to our Temples not as impious Pagans to tye God to them we have no βωμὸς before an Image but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Altar rightly named before Christ Iesus This is all we professe and say with the Prophet Ezek. 48.35 Iehovah Shamma the Lord is there not the Lord is this and upon his Altar and Temple wee write as in Zach. 14.20 21. Holinesse to the Lord. Princes have their Armes and Inscriptions upon their Chariots which are not Images of their persons but ensignes of their honour God keepe from us σεβάσματα and δαιμόνια Dead men and their pictures to be worshipped and blessed be God we have publicke testimony by burning their books that maintaine such evills that wee detest their doctrine and practice in this kinde The second rule of St. August in Psal 113 Concerning Images and instruments in Gods Worship The Gentiles worship that which they themselves have made of gold and silver But we also have divers instruments made of the same matter and mettall For the celebration of the Sacraments which being consecrated by this very Ministry are called holy in honour of him who for our salvation is honoured thereby And these Instruments and Vessels what are they else but the worke of mens hands Yet have they any mouth and will not speake have they eyes and will not see do we supplicate to these because by these we supplicate to God that is the greatest cause of this mad impiety that the forme like unto one living which maketh it to be supplicated unto doth more prevaile in the affections of miserable men than that it is manifest it doth not live at all that it ought to bee contemned by him who is indeed living for Images prevaile more to bow downe the unhappy soule in that they have a mouth they have eyes they have eares they have nostrills they have hands they have feet then correct it that they wil not speake they will not see they will not heare they will not smell they will not handle they will not walke Images what they seeme to bee that they are not and what they are indeede that they seeme not to bee and so bring the simple into a double deceite but instruments serve truely to the purposes the Church hath appoynted them and for the ends the holy Scripture alloweth in order decency and edification The third rule is from St. Iohn in a necessary duty and decent Ceremony To worship the Lambe is without dispensation and prostration before him admits no prohibition we perish if we doe it not Psal 2.12 But the Ceremony before the Throne Rev. 4.10 and 7.11 is left us by the example of Elders and Angels the manner whereof wee know not exactly and therefore it is wholly left to the Church to prescribe the forme St. Gregor sayes in unitate fidei diversa est consuetude and St. Aug. more fully Epist 118. ad Januar. cap. 22. in his nulla melior disciplina prudenti Christiane quam ut eo modo agat quo agit Ecclesia ad quamcunque devenerit quod enim nec contra fidom nec contra bonos more 's iniungitur indifferenter est habendum Churches customes shall command me where I see they corrupt neither a true faith nor my duty to God I shall alwayes wish with St.
wee may not worship them every one that worshippeth honoureth but not on the contrary every one that honoreth adoreth Its Gods prerogative Royall and so incommunicable that none may partake with God in this honour thirdly wee have the most humble gesture expressed in this honour and that is prostration The very Angells of God may teach us reverend gestures in the House of God fourthly here is the directing of the gesture and that 's towards the Throne Gods people in captivity were to looke towards Iudea in Iudea towards Ierusalem in Ierusalem towards the Temple in the Temple towards the Mercie seate when we pray in Gods House we must turne our face towards the Throne of Majestie and so doeÌ„ the Elders as well as the Angells Revel 4.10 the text singled out will talke with our times God inable me to give the right sense for I will seeke to straine nothing but as closely as I can cleare every passage CHAP. II. Of the place of Majestie in the Church that is the holy Table or Altar and the inclosure thereof FOr the place of Majestie in the House of God Saint Iohn hath given it the name either in the Altar or place of it Rev. 14.18 and 16.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Angells that are Gods attendants in Gods House goe out and in as he commands them They doe not goe into the Altar and out of it and therefore Beza boldly translates the one place ab Altari from the Altar and the other E Sanctuario out of the Sanctuary neither is he senselesse therein for ab Altari shewes the terme from which the motion begins and E Sanctuario the place out of which they move and the blessed Angells wait both upon the Altar and stand in the Sanctuary to do service as the are commanded It was a fearefull voyce in the Sanctuary Test Joseph de Bello Iudaico l. 7. cap. 12. which often in the night was heard sounding these words Let us goe hence undoubtedly it was the voyce of those blessed Spirits forsaking the Temple and leaving it to the rage of the Romanes In the captivitie Ezek. 10.4 the glory of the Lord departed from the place of Majestie first to the threshold Ezek. 9.3 secondly above it Ezek. 10.4 These were the first warnings in open view thirdly the glory returnes to call out the Cherubins themselves and they present themselves at the East gate with their wings and wheeles and the glory of God over them as ready all at once to be gone Ezek. 10.18 fourthly from theÌ„ gate of the Temple and the midst of the city the glory of the Lord departeth and stands upon the mountaine which is on the East side of the citty Eze. 11.23 The captivitie of the Temple comes a pace when the glory of God is gone from it I say that 's the place of Majestie where God sheweth the signes of his presence aad sends his Angells to give their attendance In the new Testament the Sanctuary or chiefe place of Majestie is where the Altar stands for the word either signifies an Altar or the place where it stands It was not so in Israel for all their Altars were placed out of the holy of holies God did shut up himselfe in the place of Majestie and gave no admittance but to the high Priest once a yeare to enter that sacred place but now it is more common and of daily use for Gods people yet not without distinction as we see it is constantly observed by Saint Iohn in his Booke of the Revelation for these foure parts are never confounded but alwayes recited with their due distinctions and distances In Saint Chrysostome is observed and it is concluded of the whole Church of Constantinople as a constant and common custome of speech to call the place of Majestie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I know no reason of the appellation but from the Altar which the same Father calls by the name of the holy table but not so precisely as some call it now and count Saint Paul to be of their minds who so calls it every where as they say and no where an Altar which if it were granted could conclude nothing for them that therefore of purpose he restrained from the name of an Altar any more than Saint Chrysostome Neither is it to be shunned either in respect of Iewes or Pagans for the Pagans never used the word for an altar but βωμὸς as Saint Paul testifieth Act. 17.23 and I beleeve upon curious search the word will be found meerely Ecclesiasticall and used onely by Churchmen and therefore we neede not to avoid it as a Pagan word as they have avoided βωμὸς which I never read was given to Gods Altar neither is it to be avoided in respect of the Iewes for Saint Iohn useth it often in application to Christians and the service of Christ S. Paul avoides it not in the meaning 1 Cor. 10.14 Flee from Idolatrie his arguments are two one from the Iewes vers 18. another from the Pagans vers 20. partakers of the legall sacrifices are partakers of the legall Altars and such is our communion with God as our service of him Heb. 13.10 We have an Altar whereof they have no right to eate which serve the Tabernacle They that sticke to Moses against Christ cannot be partakers of Christ Christs Altar and a Iewish Altar cannot stand together Israel after the flesh eates the sacrifices of flesh and partakes with an altar of flesh and therefore cannot partake with Christ The Argument is undeniable that the Communion is according to the service and therefore to eate with Idolaters in Idolatrous Temples at Idolatrous Tables is Idolatrie and we are to flee the Communion if we will avoide the corruption I say the holy Apostle aymes not in a Table to avoid the name of an Altar or of a sacrifice but of the Communion The Table in the Temple of Idolaters is an Altar their meate and drinke offerings sacrifices They both eate and offer but first offer and then eate for common things cannot be sacred to God till wee both set them apart and sanctifie them for the use of his service for nothing is Deo sacrum which is not Deo oblatum The very separation is to God that he might sanctifie unto us what we first offer unto him S. Paul makes communion oblation participation c. to sound all to one sense we other the with to God that it may be blessed he gives the Câ—p to us with the bloud of his Sonne the Cup is the Communion of bloud call a Table an Altar and an Altar a Table for me without offence so I am sure Ezekiel does Chap. 41.32 and 〈◊〉 seconds him Cap. 1 1â—.1◠〈…〉 Paul for ought I know might have called the Table of the Lord an Altar as well as hee calls the Altar of devills a Table But we are intended in our dayes to wrangle and wrest all truths to oppose adversaries more than confirme them by
faire and fast binding our selves to give them intertainement in their best demonstrations It pleaseth the Holy Ghost as farre as I can apprehend it to call the place of Majestie the Sanctuary in Gods House or the place where Gods Table or Altar standeth for this purpose I have produced both Beza a moderne Divine and Saint Chrysostome a more antient Writer and will now proceede to say more from Theodoret lib. 4. cap. 4. lib. 5.13 Zorrat Hist lib. cap. 25. Zozom lib. 2. cap. 28. from Eusebius in his Panegyrick Oration at the dedication of the Temple of Tyre from the Council of Laeodicia Can. 44. sixt Councill in Trullo Can. 69. Concil Arcl. Can. 15. Concil Constant 5. and 6. Can. 69 Saint Cypr. lib. 1. Epist 9. and from Saint Ignatius I shall leave my Reader to enlarge himselfe and onely set before his eyes what I have searched for my owne satisfaction I will beginne with Theodosius the Emperour and Saint Ambrose a Bishop the Emperour enters the Church at Millaine to act his solemne reverence and his first reverence is the prostration of his whole body using the words of the Psalme 119.25 adhesit 〈…〉 men c. my foule eâ—eaveth to the pavement in humility of soule and body hee kisseth the very dust and stones wherewith the Church was paved and powred forth his teares abundantly and preparing himselfe to receive the Sacrament which is enough to stricke dead the point in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with equall 〈◊〉 he went up the steppings of the Altar I may have 〈◊〉 amisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iâ— palatium in gonere Gods house in specâ—â— called Basilica but that 's not enough here for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plurall number signifies the degrees or steppings to the Altar 〈…〉 5. when he came to the Royall stayâ—â—â— be wâ—â—â— againe as abundantly as when he first entred the Church Then according to his custome at Constantinople he went within the raile but S. Ambrose by a Deacon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee taught him that places were to be distinguished in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it was for Priests and not for Princes to come within the rayle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come forth and communicate with thine owne ranke and remember in Gods House to hold the perfect paterne of the difference and distinction Purple makes Kings not Priests of a Prince and a Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princes robes and Priests ornaments are not alike so neither are their places At the Councill in Trullo Can. 69. Non licet ulli corum omnium qui in laicorum numero sunt ingredi intra sanctuâ— Altare nequaquam tamen ab eo prohibita potestate authoritate imperiali quandocunque volâ—er iâ—â—â—catori dona offerre ex antiquissima traditione It is not lawfull for any that be in the number of Laicks to enter within the raile of the holy Altar yet the Imperiall Majestie and Authoritie is not thereby prohibited ingresse when 〈…〉 he hath a will to offer any gifts to the Creatour by a most antient tradition for the most antient use of the Church was that lay Christians might have accesse to the Altar to present there their especiall devotions or receive Priestly absolution c. otherwise they were not to enter but receive the blessed Eucharist and place themselves without the raile as the Councill of Laodicia is expresse for women Saint Ignatius who lived in the Apostles dayes Epist ad Trallens Qui extra Altare est est 〈◊〉 qui five Episcopâ— presbiteâ—is Dioconis ali 〈◊〉 and 〈◊〉 Qui est extra Altare ille pollutuâ— est 〈◊〉 est inâ—idels deterior He which is without the Altar is hee who does ought without the Bishop 〈◊〉 Deaconâ— and againe hee who is without the Altar he is polluted in conscience and worse than an Inâ—â—â—â—â—â— where he is said to be without the Altar not who may not come within the raile but who may not participate of the holy Table for so theÌ„ Church Canons exclude him and in such case are all our Conventicle keepers that both without and against lawfull Bishops and Priests walke their owne bywayes As Christ was knowne to his two disciples in breaking of bread so were the Primitive Priests knowne to their people by breaking the Sacramentall bread and it was held the symbole of Christian Communion to be partakers of the Altar and to receive from it the holy Sacraments Ignat. ad Tralleuss qui intra Altare est purus est igitur obedit Episcopâ— Presbyteris he who is within the Altar is pure therefore also he obeyeth the Bishop and Priests He is within the Altar that may receive the Sacrament and he onely may receive the Sacrament that is in obedience or due order subject to the Bishop and Priests Sine his Ecclesia electa non est non caetus sanctorum non congregatiâ— sanctorum without these there is no elect Church no observation of holy things no congregation of Saints ad Ephes Epist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that is not within the Altar is deprived of the Bread of God that is he that hath no Communion with his Pastor at the Altar is to be denied the Sacrament still the Altar hangs upon the Priest and fellowship with him proves fellowship with the other The Apostles Doctrine fellowship prayers and breaking of bread are all closely comprised together by this Father Epist ad Magn. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in faith and concord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praesidente Episâ—â—pâ— Dei lotâ— the Bishop being president over them in the place of God the Bishop succeede the Apostles in plenarie power the Presbitere the seventie whom our Saviour adjoyned to his Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that such a Senate might meete to consider of mattâ—â—â— of peace and truth Act. 15.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that all might 〈◊〉 in one place to pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 runne to the Temple of God as to one place of Majestie or one Altar and one Iesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are as one for the whole Church is Gods Palace especially the place of his Altar where the people are made partakers of Chist himselfe Temple must be taken away sayes Vedelius as a corruption contrary to those times that professed they had no Temples and so must Altars too for they professed against them and then nothing is left but Iesus Christ who must be found out of Temples and Altars too may be in the Desert and secret chambers where there is neither the Apostles Doctrine fellowship breaking of bread or prayers but a confused rabble without all order or observation of Gods Ordinances as hee hath appointed them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are acknowledged by Saint Iohn Rev. 14.17 18. in such a sense as they ought to be where God Angells and men meete and as the whole place may
be called Gods House or Temple so the Sanctuary or Altar is the speciall place of Majestie One Eucharist one Flesh one Bloud one Bread one Cup one Altar Epi. ad Philad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here I am sure is the Sacrament with all the signes and the things signified and what shall the Altar be Christ will some say is one Altar to all Churches for Tables they may have many Not so but as there is to us one Christ so one Altar and we professe no more to expresse the Majestie of our God There is one Altar for the whole Congregation many Altars in one Church were never heard of in the most Primitive times let these looke to them that undertake their defence for I say with S. Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fist generall Councell speakes of concourse to the Altar that there was running 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Saint Iohn hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 4.4 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 6. All I seeke for is some sympathie betwixt the holy Scriptures and Primitive practises A throne of Majestie there is in the House of God or some visible signe of Gods invisible presence to make the partition as S. Iohn hath set it downe At the Dedication of the Temple of Tyreâ— I read of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compassed about with neate workes â—he holy Alâ—â— and the reverent placing of Pauline the Bishop with his clergie in Cathedra and Exedris about it I reade of Alexander the holy Bishop of Constantinople in the case of Arrius and the desperate storme threatened against him and the Orthodox faith to have fallen at the foote of the Altar and prostrate to Almightie God to have prayed that God would evert that judgement from his poore Church c. I conceive wee may well conjecture we are not farne from the sense the same sence may yet further be fetched from three places of Scripture to which he alludeth in the expression of the Christian Theatre upon which God represents his glory in the world CHAP. III. Touching the Throne of Majestie in Sinai and the Tabernacle c. FIrst he alluds to Sinai Gods first glorious Sanctuarie among men Rev. 4.5 as may appeare by Lightnings and thundring and voyces which issue out of the Throne as they did upon Sinai when God appeared Exod. 19. and in these declared his Majestie and set bounds to all Israel to be kept with the greatest diligence least danger befall the intruders to their ruine God made all the Mount the place of his Maiestie and he himselfe spake in terrour to his people so that they petitioned there might be a middle betweene them and him and that Moses and men like themselves might speak and that first division of Majestie and auditory of God speaking and men bearing being too terrible might be turred into a more milde and middle way of Ministerie intervening betweene himselfe and them Exod. 24. The multitude are to keepe the station and not to stirre at all to draw any nearer to God Aaron Nadab and Abihu with seventy Elders are to goe uâ— with Moses into the Mount and there must they Minister â—â—â—weene God and the people whiles God gives the â—â—â—fect patterne of all things in the Mount he makes the Mount the first draught and drawes the forme in the place of their standing as a throne of Majestie seates of Elderâ— and a boundarie for the people and the blessed Angells to keepe their rounds and gaurds of attendance in all places as God appoints them Exod. 24 10.17 Majestie is in the pavement and where the feete of the Almightie plant themselves there is as the body of heaven in his clearenesse the 〈◊〉 of the Maunt was like devouring fire and all to set forth his glorie that is most invisible No picture of God but passing signes of his presence and warnings which way they were to worship him and be wrought into an holy feare of so dreadfull a God as hee shewed himselfe to be iâ— the said expressions God is farre more milde in the Christian Church and his Sanctuarie is set upon Mount Sion which may be approached and from whence God speaketh more mildly unto us and in which the innumerable company of Angells keepe their watch I see not out the holy Table may be set as a signe to distinguish the place of Majestie from all the rest Our Antients made that Regall which was in the steppings and degrees of the Altar and therefore the Altar much more may expresse Majestie If any aske me why is God in one part of the Church more than an other and why is one part more holy than another I answer it is not from any inhession or inclusion of God and holinesse in that place as Pagans imagine in their Temples where they include their Gods Against these Saint Paul disputes at Athens and so doe Origen Minutiâ—â— Felix Arnobâ—us and Laâ—tantius and are 〈…〉 as iâ— they â—ried downe Temples and Altars for such Temples Altâ—â—â— and Images as they confute are impious and forbidden to Christians because the Heathen did Revocaâ—◠〈◊〉 mortuorum ad Templa Altaria Imagines revoke â—he soules of the dead to Temples Altars Images and putâ—n them Divinas virtutâ—s c. they placed divine vertâ—â—â— in their Temples Altars and Images and sought for 〈◊〉 by their presence as being filled with Celestiall power to do them good but we beleeve of our Temples and 〈…〉 Salomon did that God is in them of grace â—nd 〈◊〉 to his people and that they are holy in relation to him as the House is his the Table his where he will feede his people and fill them with his favours It pleaseth him to have his Throne and as ever so 〈◊〉 a Coâ—â—t of Majestie which he daily opens to his people whâ—n 〈◊〉 them to his heavenly Table His Table is enough to make it holy and separate from common use and to be the dayly monument of divine benediction where Church Prayers have beene said nay have the preferment and be counted the most sacred place in Gods House in which hee offers himselfe to his people and they take him as truely present for reall presence is not demed when transubstantiation is rejected but Christ really present iâ— the holy Sacrament is an object of our faith not of our sight or seene as Gods House and Honour goe together so the chiefe place invites the worship of God towards it according to the decencie of Religion Secondly Saint Iohn alludes to the Tabernacle in the Wildernesse and Temple in Canaan as may appeare by the Lampes of fire and Sea of Glasse Now that in both these were distinctions as the Court of Majestie Court of Ministry and Court of Auditory it needes not inquâ—â—ing The Tabernacle in the Wildernesse which in the whole is often called Gods Throne was pitched about in that goodly order that the Priests and Levites encamped next to the whole
Apostles Gal. 1.1 Saint Paul professeth himselfe to be an Apostle but neither of man nor by man neither of man as the author nor by man as the instrument but immediatly of God and by God as author and meanes of his vocation A plaine distinction of a threefold calling whereof two are as the extreames and the third as a meane betweene both first some are called of God and by God immediatly and this is the extraordinary calling of Prophets and Apostles who are the first founders of our Religion and the chiefe Governors under Iesus Christ Secondly some are called of men and by men and such are all humane callings in Gods Church I deny not but many may be appointed to doe service in the Church that have no divine calling but that which is meerely of men and such are Church-wardens Sides-men yea and higher callings as Chancellors and Ecclesiasticall Judges which are lay-men whose authoritie is no more contrarie to Gods Word than the appointment of seven Overseers for the poore or Church treasurie Act. 7.3 Looke you out seven men c. I finde no other election made but this in all the New Testament that in the Act. 14.23 Ordination of Elders by election is both a corruption of the text and of the truth for none were ordained Elders in the Apostles dayes by election Act. 2.3 4. the holy Ghost is given without hands to the Pastors as also to the people Act. 10.44 Extraordinary gifts were common to Pastors and people but the calling of a Presbyter or Priest was either of God and by God immediatly or else of God and by man mediately and this for Ordination was alwayes the imposition of the hands of the Apostles or Bishops Act. 8.15 6 17. Philip Preached and Baptized and converted Samaria but had not the power to confirme or ordaine them Pastors therefore is sent unto them from Ierusalem Peter and Iohn to impose hands and give the holy Ghost the Bishops the Apostles left to succeede them had the power of Ordination and every Preâ—byter had it not and it was the he esie of Aerius that denied Bishops this pâ—erogative above others That seate is not sure nor Ordination justifiable that is not by a Bishop who is able to derive his succession in that respect from the Apostles Bell. de Eccl. lib. 4 cap. 8. saith truely that an argument from succession proves negatively against Schismatikes but not affirmatively for Heretikes Adferri praecipue ad probandum non esse Ecclesiam ubi non est successio ex quo tamen non colligitur ibi necessario esse Ecclesiam ubi est successio there can be no visible Church where there is no succession from the chaires of the Apostles But the Greeke Churches prove as good succession this way as the Latine and therefore both being suspected for Doctrine wee must have recourse to that memorable faying in Act. 2.42 They continued stâ—dfastly in the Apostles Doctrin Fellowship in breaking of bread and in Prayer These notes will torment all our Adversaries Papists with Doctrine Schismaticks with the Apostles Fellowship and both in breaking of bread the one because they breake no bread in substance the other because they distribute meere bread As they dislike an Altar so they dislike to be within it by denying communion with Bishops and doing many things without them Prayers except they be private cannot please them and Church prayers specially at an Altar they spit and spend their tongues in talking against them They say we take Gods Name in vaine by advised repetitions and remember not their owne iterations and sudden irruptions to be incident to vanitie I have stood the longer upon the number to shew us the course of Ministery and must make haste in the rest as not able in a short Treatise to insist fully on all our heads Their names are Presbyters contracted Priests and we cannot abide the title of the holy Ghost because our times have polluted it I will not be so nice as to name the child otherwise than it was first Christened Their offices are honourable in waiting immediatly upon the Lambes Throne their Ornaments are either a white vesture for the body or crownes of gold for the head They are no ordinary Priests but of the chiefe ranke Eusebius in his Panegyricke Oration discribes them to be cloathed like Christ himselfe Rev. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must needes be a Priests garment Rev. 4.4 and to him that will reade Eusebius and Saint Iohn together it will prove a white Surplesse or a white garment downe to the foote He hath likewise this to make S. Iohn Historicall as well as mysticall to every mans meaning the Priests in the Temple of Tyre are said to have upon their heads Caelestes gloriae coronas crownes of heavenly glory Order is that they begin the Church Service and end it Rev. 4.9 must warily be read least we make the people goe before their Pastors when they are about to give glory then rise the Elders from their seates and fall downe first The Churches Service is performed by singing Rev. 5.8 9. to the end The Elders and the Saints about the throne are furnished with Harpes and Vials instruments of Musicke and Melodie be they Voyces or other Organs of Gods praise for I will precisely determine nothing their gold Vials are said to be full of odors and these odours to be prayers a right service in Gods house Their song is a new song of the Lamb 〈◊〉 to the Lamb with these joyne the holy Angells and in divine straines of the sweetest musique sound with a loud voyce in Gods eares as they end with blessing so all creatures like an Echo lay hold of that last word say blessing c. Then conclude the Beasts with a voyce as a thunderclappe for so speakes Saint Hierom of the word Amen The Elders end the service as they began with prostration for as that is before confession Phil. 2.10 11. so it is after all service and the whole body is prepared before that member the tongue take in hand to utter a word Hee were impudent that would talke standing with his God and beginne to speake before hee hath shewed his feare by falling downe to so great a Majestie as he seekes to serve neither were it fit a man should stand by and take his leave as if two equalls were met we neither come so into the presence of out parents neither doe we so depart from them and shame our selves as if wee had met none in Gods House better than our selves The Elders as they fall first so they are found last in the like posture and so we leave them and come to our third thing in Gods House CHAP. V. Concerning the standards of the people and the gurd of Angells that is the place of Lay-Christians and the attendance of holy Angells in Gods House Signa Sanctorum REv. 4.6 7 8 9. The Standards Ensignes Banners and Badges borne
by the Congregation of Israel in the Wildernesse have ever beene the description of a people gathered together before God to serve him and I conceive the old and new Testament in the accomodation thereof to have no other meaning and mystery though I know this is not made of it by many both Moderne and Ancient Divines In one Psalme Beasts are Emblems of the Campes and Companies both of the godly and ungodly Psal 68.10 the word is Caiath or Caiah which signifies the wild beasts Gen. 1.24 25. because in them is the greatest life and livelinesse and it is applied by David to Gods people in whom there ought to be in the service of God the greatest spirit and life It s likewise ve 30. given to sinners and the Chaldee translates it Armies of them and further 2 Sam. 23. it s put for the troopes of the Philistins 1 Chro 11.15 the word Machanes is used for it which every learned man knows to be a Campe or Leager Gen. 23.2 Jacob calls the place where the Angells met him Mahanaim two Hoasts or Campes for as Laban in the reare and Esau in the front came against Gods servant so his blessed Angells came for him and made two Campes to crosse them both In the song of songs it is concluded that the Shulamite should convert to God as it were a double Army tither of Iewes and Gentiles or as the children of the Iewes converted to their fathers and the disobedient to the wisdome of the just Can. 6.13 Luke 1.17 I may hold my resolution and take the foure Beasts for the congregation of the Gentiles or all people that come in and encampe about the throne of the Lambe and seates of his Ministers wee will consider their names number orders office and actions Names Beasts better as in Ezech. 1.5 living creatures of the most vigorous nature Quatuor sunt superbi vel qui emineant in mundo Leo inter feras Bos inter Iumenta Aquila inter volucres Homo cui Deus supra omnes pulchritudinem largitus est ut omnibus imporaret Schindler pag. 266. d. Gods people should be as couragious as Lyons as patient in bearing their burdens as the Oxe is in labour and submitting to his masters yoke They should quit themselves as men in their best reason and rule and subdue their lusts to Gods Spirit They should like Eagles fore aloaft into the contemplation of divine things and be speedie in the dispatch of all their businesse their number is foure and that is from their quarters or campes as they lie East West North and South Their Catholicke concord and universall consent in all things is divinely described by Ezechiel Their faces and wings feete and soles of their feete wheeles and rings are nothing else but their unanimous consent in all things Their faces are foure and yet but one face in their aspect ver 10. Foure had the face of a man and the face of a Lyon c. They were not as foure hēads looking severall wayes but it seemes as one head fashioned to forme foure faces and all looking one way when they looked Southward they had all the face of a Man when they looked Eastward they had all the face of a Lyon when they looked Westward they had all the face of an Oxe and when they looked Northward they had all the face of an Eagle Vniversalitie and unitie in minde and motion is that which ought to be in Gods Saints Their wings had the hands of a man under them to shew that their high contemplations and foring into divine Mysteries was with humble and heartie readinesse to doe the things they understood Their wheeles did carry them on all sides in the same course and the rings did unite them as one in motion and they were full of eyes to direct them to the true end of all their actions furthermore these foure Beasts thus fashioned and formed to expresse the faith and fellowship of Gods people and their universalitie to looke to all Regions in their Religion and not Schismatically to professe one in a corner or command all to looke into some division or part the holy Catholike Church is most universall and binds us to all places where Iesus Christ hath sent his Gospell and this must also be added that the foure beasts are divided into twelve Tribes and the order of three is in them all To every beast three Tribes are allotted and then the whole number is twelve and this is a great mysterie and most certaine marke of a true Church in the Revelation Rev. 7. The tribes are sealed and two for Idolatry separated from the seale as Dan and Ephraim yet the number is made up and twelve tribes are sealed and in each tribe twelve thousand and twelve times twelve thousand is the number of Gods people Rev. 12.1 the crowne upon the head of the Church is 12. stars Rev. 22.12.14 Twelve gates twelve foundations on the gates are written the twelve tribes on the foundations the twelve Apostles and what is all this but a Church constant in the Doctrine and Fellowship of the Apostles Their order is strangely described Rev. 4.6 they are in the middest of the throne and round about it no circumference but every point of it rests upon the center It was Saint Pauls joy Col. 2.5 to see the order and faith of that Church faith plants a Church upon the foundation and that 's Christ order keepes all the members from confusion and placeth them as members in the body that all may serve for the good of the whole Their office is in their eyes and wings and it seemes the one is outward and the other inward Rev. 8. their wings and their workes are to be seene of men but their eyes that must guide therein be within and secret in themselves and must teach them that Gods Service must be with understanding God loves cheerefulnesse in our obedience and wisedome in all our workes their actions are to give glory unto God and not to rest night nor day in praises of his Name Castra Angelorum The last part is the invisible attendance of Angells and shewes the Majestie of God to be exceeding great Seaven Angells are before the Throne and these I take to be the Princes of Angells and the millions of the rest watch and ward and worship with us our gracious Saviour Our Church hath added Therefore with Angells and Archangells and with all the company of Heaven wee laud and magnifie thy glorious Name and evermore praysing thee and saying Holy Holy Holy Lord God of Hosts Heaven and Earth are full of thy glory Glory be to thee O Lord most high CHAP. VI. Contayning an exhortation to constancie in the Doctrine Fellowship Sacraments and Prayers of the Church Act. 2.42 HE that will not be an Heretick and denie the truth must continue stedfast in the Apostles doctrine he that wil not be a Schismatick depart from the Church must
faithfull in all obedience to their Bishops as the chiefe of Pastours and the Presbyters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist ad Trall as his consiliarii assessores english it as you will so you erre no more in your base account of Bishops What hath not Rome made offensive to vulgar eares the name of a Bishop Priest Altar Sacrifice and all Church-service is set at nought and wee abhorre to heare of veneiable antiquitie it s to small purpose to presse any thing upon them that have sworn to believe nothing but their own novelties and late inventions of discontented persons set on foot to trouble the peace and quiet of our Church which I beleeve holds in the most holy manner the Doctrine Fellowship Altar and Prayers expressed Acts 2.42 Storme not at the word Altar for breaking of bread cannot be without it in that sense which is so often inculcated in the Epistles of Saint Ignatius and think no man can be ignorant that will not wilfully blinde his eyes with prejudice to an Altar and rather make it any thing then an holy Table surely from fellow ship with Bishops he concludes his Altar as Saint Luke does breaking of bread from fellowship with the Apostles I would wish the separation of our times to take need lest to avoid Pope ry they part with puritie it selfe and do not so much find as forsake what they seek for if they take not ministerie from us they have none Then they can have no Baptism break no bread and where will they finde the marks and notes of their Church if they brand ours for none of Gods our Doctrine Fellowship Altar and Prayers will find footing when I feare they will faile in all if they opposeus in any May I conclude not be thought to flatter for I professe what I have said hath ever been my opinion that Bishops are by divine institution CHAP. VII The Cause and Cure of all our Contentions Vnitie in the Church is the path of peace which Papists and Sectaries disturbe in a contrary course The one misplacing the head the other the feet and both set them where they should not The Papists place their Popc where they should place all Bishops and Sectaries seeke that in the feet which is onely to be found in the head Saint Cyprian de unitate Eccles compares the universall power and jurisdiction of Bishops to an head which derives all the vertue to the bodie To a root which feeds and fils all the branches To a fountain from which flow all streams To the Sunne that sends forth all rayes and beames c. This head root fountain and Sun the Papists make their Pope all Bishops but members branches streames and beames of him Ab uno Episcopatu tanquam ab uno capite radice fonte sole oriuntur omnes Episcapi hujus Episcopatus a singulis in solidum pars tenetur A singulis in solidum every Bishop holds wholly for his part whatsoever is in the whole The head root fountain and Sun are similar and alike in all the members The same vertue is in one Bishop that is in all Bishops and the body being univocall hath but one essence in al the parts of it Order jurisdiction is the same and nothing heterogeneall but the Popes challenge to take all to himselfe and make Bishops stand to his courtesie for their calling and power as if all the Sea were in Tyber or the whole Sunne in the Romane Sphere the root in one branch and all the vertue of the head in one member Sectaries are as senslesse that take off the head to give life to the feet raise up the root that the branches may flourish Cut off the fountain that the streames may flow and remove the Sun out of its Orbe that they may enjoy the light These be our diseases whose causes and cure we are now to seeke out and hope it will helpe us to recover our misery I suppose I may reduce all the causes to two heads Envie and Ignorance Envie of the persons Ignorance of the calling of our Bishops Their persons and practices are so hated that Timothy and Titus must be unbishoped for their sakes We imagine corruptions in Bishops and cast such eyes of discontent upon them that we cannot abide to heare of their calling I am confident till that be established our contentions will never cease They are the words of holy Ignatius breathing with the sweet spirit that was in the beloved Disciple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fly the division of unitie his arguments which are as medicines to cure the disease are foure Epist ad Philad First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one faith to be beleeved of all Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one predication of the same as an effectuall meanes Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Eucharist to seale it wherein are many unities to perswade us from division First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one flesh of our Lord Iesus Christ given for us Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one bloud shed for us Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one bread visibly broken to us Fourthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one cup distributed to us all Fiftly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Altar or Table where we communicate The last argument is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Bishop together with the Presbytery and Deacons This laft unitie being disturbed disturbes all the rest and because all the spite is against the Bishops wherein lyes the Churches unitie we will vindicate the truth thereof and prove plainly that Bishops as the best instruments derive all power and peace to the Church and that without them no unitie can possibly in all the rest be imagined or mayntained We will begin with the mayn text Eph. 4.11 12. There is a double calling for a threefold end First extraordinary in Apostles Prophets Evangelists Secondly ordinary in Pastors and Teachers Vpon these two hangs the perfection of the Saints work of the Ministery and edification of the universall Church In the first wee have that calling which is of God and by God alone In the second that which is also of God but by man and here we must inquire by what men the Scripture resolves us by the Apostles and by no others and therfore Timothy and Titus could be no Evangelists for two reasons First because they were not called immediatly of God and by God but of God by man and Saint Paul witnesseth hee ordained Timothy 2. Tim. 1.6 and no question the same is to be said of Titus Secondly both these ordained others which was effected by no extraordinary persons before them since the Apostles The objection is that Timothy is bidden doe the work of an Evangelist and therefore is one of their number By this reason I must reckon also the foure Evangelists and reduce them to the same order and so confound Apostles and Evangelists A cleere distinction will remedie this confusion First some Evangelists were writers of the Gospel Secondly others
Preachers of it and both these are so called from the object of their imployment and not from the author of their calling We must therefore finde out in the third place Evangelists by calling such as was Philip Acts 21.8 who being compared with the seventy Luke 10.1 seemes to be an example of that calling First they preached so did Philip. Secondly they wrought miracles so did Philip. Thirdly they went before Christ to make way for him and his Ministery so did Philip before the Apostles as will appeare Acts 8.5 and not onely hee but many more Ver. 4. which Christ had called before his death of the seventy the Apostles remayning at Ierusalem Verse 1. which followed Philip when they heard of his successe Verse 14. and ordained Pastours where he had begun the Gospel Verse 17. This immediate power to ordain Christ gave his Apostles and by ordinary Pastours they are succeeded and not by extraordinary and Timothy and Titus are examples so is Epaphras Colos 4.12 who was one of Colosse when he was at Rome for it is not following of the Apostles that makes men Evangelists or every absence that denies them to be Bishops In Colosse wee may conjecture that Epaphras was Bishop of that place and had Laodicea and Hierapolis adjoyned unto it Colos 4.13 Archippus may be counted for the Presbyter with the Bishop and Philemon in whose house he was the Deacon for Saint Paul stiles him in a manner as Ignatius did the Deacons in his time σÏνεÏγος fellow-labourer σÏνδουλος fellow-servant for such work together in their Masters businesse This order being observed the Apostles and Bishops continue the succession and without theÌ„ there is none in the Church In these two Iesus Christ immediatly communicates his power of the Keyes to the Church and none receive it ordinarily but from some one of them The Pope abuseth all Bishops to fetch them under his power The people prophane Gods ordinance when they appoint Pastours We must confine our selves to these two heads or else we misse Christs order and this is not my conjecture but the conceit of antiquitie and by modern Divines is brought against the Popes usurpation above Bishops Saint Cyprian in the Councell of Carthage hath these words neque quisquam nostrum Episcopum se esse Episcoporum constituit aut tyrannico terrore ad obsequendi necessitatem collegas suos adigit The Monarchie of one Bishop in the universall Church is a plain tyranny and so is a Presbytery in every Parish where there is no remedie as well against the popular as papall jurisdiction If the Pope infect the Church it must needs perish because there is no power above him so must the Parish for none can helpe it being so independent in it selfe and absolute from the command of all others both these take away all libertie of calling Councels and are uncontrouleable in their own wayes This cannot be of God to leave his Church desperate of meanes to helpe it Betweene both there is a middle way and that is to have the Churches power in the hands of many so that one may helpe another In the first Councell Acts 15. the Apostles as heads with the Elders meet in consultation determine what is best for the Churches in Antioch Syria and Cilicia V. 23 and wisely apply the remedie according to the disease for it seemes to some good Divines that the act involves no more then are mentioned in it and that Corinth and other Churches were not tyed by this Canon but might eat of meats sacrificed to Idols and onely were to use charitie and discretion at such times as it might offend the weake Apostles and Elders consider of the matter Verse 6. dispute and determine it and disperse abroad the Decree to be observed of those Churches that are specified in it A cleare and evident truth How the Apostles attempted to do nothing without consent It s a true rule that no one man makes Canons for all Churches there was never any Bishop save the Pope that challenged all power but as men most peaceably sought to governe after the divine Canon and approved Customs Councels of Gods Church No Bishop makes Lawes but takes as he ought the sole power to see them executed for if God trust them with his power to see it executed shall the Church distrust them with her Councels Bellarmine would help the Pope into his chaire by this poore shift Bishops are absolute in their Dioceses and have none above them therefore is the Pope so in all the World An Argument of an ill consequent and contrary to Christ and his Church To Christ Iesus to deprive him of his Monarchie and order of ruling who began with many and Ephes 4.11 makes mention of all his officers in the plurall number and in no ranke can wee thrust in one to be above al when the Apostles were above the 70 they were many and it is but a miserable begging of the question to bring in Saint Peter as the head of all the rest Wee finde that in a multitude yet well ordered and see in the extraordinary calling a number of Apostles above all the rest and in the ordinary we finde numbers of Doctors and teachers yet not confused as to set them all in one and the same indifferencie and equalitie of place dignitie for this would bring the Church to an anarchie for where there is no order there is just contestation that no man is bound to any obedience to another and whiles all strive to be equall the Church will never cease to quarrell I must therefore thinke the tyranny of one and all alike for what the Pope pleads to have none above him so all plead the same that they will have none above themselves To say none are above Bishops makes them equall and such an equalitie stands with the Churches peace and without it it will never be obtained or mayntained Vnus est Episcopatus cujus à singulis in solidum pars tenetur Cyprian de unitat Eccles Before I produce my testimonies for them three mayn objections would be cleered First From their election they may be chosen of others Secondly they may choose others to ordain with them or for them Thirdly they are the Churches invention Others may choose them Saint Ignat. Epist ad Philadel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It behoves you of Philadelphia as the Church of God to choose a Bishop and Saint Cyprian for all Priests Plebs maximè habet potestatem eligendi dignos sacerdotes vel indignos recusaudi Concil African apud Cyprian Epist 68. If the people may chuse Bishops and Priests their power is not so immediatly of God but the Church may intercede and act a part between God and them as it did Acts 1.23 6.3 13.2.3 Saint Ignatius will give us light and leading to answere sufficiently all these testimonies It behoves you of Philadelphia to choose a Bishop for the Church of Antioch in Syria ut
obeat legationem Dei concedatur illis in eundem locum congregatis etiam glorifioare nomen Dei that he may undertake Gods delegation and that the people of the same place may congregate and give God his due glory Without a Bishop to order the Church assemblies they are meere conventicles and unlawfull meetings Here by the way observe that the Father speake of such helpe as one Church may and ought to afford another Annunciatum est mihi Ecclesiam Antiochenam esse pacatam it is reported unto me that the Church of Antioch is quiet and peaceable and needs your help that enjoy a worthy Bishop and I would wish you to doe as Gods Churches have alwayes done ut semper secerunt proximae Ecclesiae quorum aliae misere Episcopos nonnullae verò presbyteros Diaconos that the next Churches some of them have supplyed their neighbour Churches with Bishops others with Priests and Deacons Rome outreacheth and straineth this testimonie upon the largest last and helps to stretch it with her teeth for the Pope that hee ought to choose all Bishops for the Churches With his leave the words serve for any Bishop with his Church to helpe others to able men that want them and for our Novelists they may not once name this text that will choose for themselves and suffer no others to meddle with their right when all Churches have ought to have a common right one in another For the words of Saint Cyprian they may be expounded that the people being peaceable as it was with the Church of Antioch and keeping concord amongst themselves they may then with one consent use all their power to gaine worthy Priests and ingage it to the uttermost to oppose them that are wicked and unworthy and their testimony is to be heard of their betters The Church separates two and God makes choice of one seven honest men are looked out of the societie of Saints and appointed by the Apostles to the businesse of the Church Paul and Barnabas are separated by the Church to a speciall work signified to them by the holy Ghost Let the people on Gods name in these peaceable wayes walke with the Church and for the Church and I know none will condemne them but they are to know all these elections are not of the essence of a Bishop for hee may be so when hee is sent from one Church to another and therfore to speake distinctly and avoid confusion Ordination belongs to a Priest Consecration to a Bishop and Translation is when he is removed from one place to another These three are the formes of the Church and Rites she useth to expresse her selfe but the Episcopall power is that which God gives unto them whom hee useth as his immediate means to convey it to the whole Church For the second objection that Bishops ordaine with others and by others is easily answered in Timothy that he was ordained by the hands of Saint Paul and may be the hands of the Presbytery that is of others that joyned with him or it may be the office hee received by S. Pauls hands alone The question is not whether Priests may joyne with the Bishop but whether they may do it alone without the Bishop There is some thing said for Chorepiscopi or rurall Bishops that they have ordained which were unlawfull if ordination were solely Episcopall I answer what the Bishop may doe by deputation is nothing to my disputation I speak of Gods order and that which is divine of the humane Laws of the Church and what power Bishops have to depute others I leave to them I look upon that which I conceive to be Gods appointment and the constant course of the Scriptures which signifies unto us that either the Apostles or such as Timothie and Titus ordained and not one word of any Evangelist or Prophet or of all Pastours but some speciall ones selected by the Apostles before their death So Timothie ordained as an Evangelist and you at once affirme two untruths 1 that Timothie was extraordinarily called and secondly that such an one being none of the Apostles number might ordaine Timothie was made a Minister by imposition of hands and to Timothie was committed the power to impose hands upon others but both are arguments against his extraordinary calling and hee that makes Evangelists or Prophets by imposition of hands sayes that which no word of holy Scripture will warrant him either by one example or precept in all the new Testament The third objection is that Bishops are the Churches invention in Schismatis remedium I am glad they that like not of Bishops to be of God will confesse them to be of men for so good an end and it shewes what wee have said to be absolutely true that without Bishops the Church must needs be filled with faction and sure I am the quarrell with them is the cause of all our doleful contentions and grievous complaints and if men could work them out and have their wils it would not be So many men so many mindes but millions of mischiefe and misery to this our Nation It s well they see such wisdome in the necessitie of Bishops but is not the originall dangerous to censure Gods Providence of defect and mens inventions of Idolatry To say God provided not for Schisme is to mee a secret Atheisme and checke to him that better sees what the Church needeth then to leave it in so mayne a matter to the policie and pietie of men Againe the remedie is worse then the disease and of desperate cure to them that call all humane inventions in question for Idolatry I hope a necessary means to prevent division in Religion is a speciall ordinance of God and to make it humane is worse in my thoughts then to make it divine Saint Hierome is the most welcome autour they have and yet contra Luciferan hee sayes the Church consists of many degrees and makes the highest end in the Bishope and Dionysius Ecclesiast Hierarch c. 5. affirmes not of one but of all Bishops that immediatè in Christum terminantur and the aforesaid authour ad Euagrium sayes summum tenent locum and Saint Cyprian Epist 65. Pamel l. 5. Epist 9. Episcopi omnes Apostolorum sunt successores It were easie to multiply autorities that speake home in this businesse Saint Ignat. Epist ad Smyru Laici subjecti sunto Diaconis Diaconi Presbyteris Presbyteri Episcopo Episcopus Christo ut Christus patri The subordination and succession is full Lay-men must submit to the Deacons the Deacons to the Priests the Priests to the Bishop the Bishop to Iesus Christ as Iesus Christ to his Father Epist ad Magn. ut praesideant Episcopi loco Dei Presbyteri loco concessus Apostolici c. Bishops are placed in Gods stead Priests accompany them as the Apostles did Christ Hee called them to worke with him and so Bishops call Priests to preach the Gospel and propagate the faith with them
We must lay the comparison thus as the Apostles were to Christ so are Priests to Bishops The similitude holds in the subordination not in the equalitie as if either Bishops were equall to Christ or Priests to the Apostles but the accommodation of the sense must be as the Autor means it in the order of things and not the jurisdiction for here the distinction will hold and helpe us that is by Papists absurdly applyed to the Apostles to make them equall in the one but not in the other when wee are certain of them that order and jurisdiction is the same Isiodorus de officiis Ecclesiasticis l. 2. c. 7. explaines fully what Bishops and Priests hold in common and what is proper to the one above the other His sicut Episcopis dispensatio ministeriorum Dei commissa est praesunt enim Ecclesiis Christi in confectione divini corporis sanguinis consortes cum Episcopis sunt similiter in doctrina populi in officio praedicandi sed sola propter autoritatem summo sacerdoti Clericorum ordinatio consecratio reservata est Chrysostome sola ordinatione Presbyteros Episcopi superant atque hoc tantum plusquam Presbyteri habere videntur Saint Hier. in Epist ad Euagrium quid facit Episcopus excepta ordinatione quod non faciat Presbyter Saint Cyprian Epist 65. sayes thus Dominus Apostolos Episcopos elegit Apostoli elegerunt Diaconos He vindicates the Bishops power from a proud and insolent Deacon and calls him to consider that there is some thing between his calling and a Bishops as having men and not Christ immediately to appoint him Nazian in Apolog. Fug hath this short saying Episcopi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christi in sacerdotio collegae sunt they are Christs companions in the Priesthood Aug. in lib. Quaest ex vet test c. 35. Episcopus Christi imaginem habet ut rex Dei Ambr. in 1. Cor. 11. Episcopus habet personam Christi est vicarius Dei I will end with two of their own that would draw from Bishops to the Pope that which is not his due which these are forced to affirme Alphon. de Caestr l. 2. c. 24. de justa Haeret punit Cajetani sententia est ipsamet falsitate falsior est contra sententiam omnium sacrorum doctorum nam etsi ritus consecrandi Episcopi est ab Ecclesia tamen potestas Episcopi concessa illies a Deo est non ab homine The Church may consecrate Bishops but it hath no power to confer their autoritie which is given them of God and not of man Caesar Baronius in Annal. Anno 58. sayes it is most certain that the Apostles had their dignitie of Christ and therfore Bishops that succeed them must needs have it from the same fountain I hope I may now conclude that Bishops as they are holy in calling so they ought to be honourable in our account and that our causes of contention ought to cease for certainly as long as we imagine their vocation to be humane and their actions inhumane so long wee must needs live at distance and true devotion will be devoured up with damnable practices of which our age is full If Ismaels tongue be persecution Gal. 4.29 then I believe they are persecuted which seeme to persecute others Never did any man convicted go from the seat of judgement without complaint and exclamation of accusers witnesses or judges Men shall gnash their teeth against the most righteous judge and revenge that with words or an irefull countenance which they cannot compasse by their power I professe its difficult to dispute with Adversaries and not to answere them with their owne language Despisers of Dominions and ill speakers of Dignities are compared Iude verse 9. to the Devill who defends himselfe by lyes and all manner of lewdnesse but those that will dispute with these must be like Michael the Arch-angell not so much as to dare to bring railing accusations against any but say the Lord rebuke them that speake evill of those things they know not and in the which they corrupt themselves like bruit beasts who are inraged if any man doe stirre them never so little Saint Aug. de doct Christ 4. cap. 24 dicat sapienter quod non potest eloquenter it is better be wise than â—loquent in this way and it is true wisdome that knowes how to preserve truth and peace together This will carry no water about it to quench zeale but onely so much as may sprinkle it that it may burn the better within compasse not fire the house which is intended but to warm Governours should have the lesse work if men would walke by this rule I know scandall will hardly be escaped in the best intentions we have to others But S. Augustine shall answer for me Si de veritate scandalum sumitur utiliùs permittitur nasci scandalum quam relinquatur veritas if any man will be offended with the truth it s more profitable to permit the scandall then part with the truth Consider what is said without passion and the Lord give us understanding in all things AMEN CHAP. VIII Touching some additions to illustrate some former passages and give satisfaction in the use of a day to God a place for God and his blessed Name to be adored above all names IGnorance of antiquitie breeds the errours of noveltie It s a readie but a most rude answere to an argument from authoritie I care not a button for a Father I feare not to finde the forme of Gods service better in I.C. and T.C. then in holy Ignatius which lived in the times of the Apostles Liturgies they like not all their learning lyes in themselves and they are able in publique to publish the forme of prayer before they have made it and if it were not new in the motion of their own private spirits it would spend it selfe and languish in the dead letter of a publick and common practised pattern For Doctrine and Discipline they will trust nothing but the Scriptures and by them they will be tried but then they must expound them by their private interpretation lest the publique prove poysoned with humane inventions Thus wee condemne and then contemne judge and then despise our betters For my part I esteem one blessed Ignatius above all moderne Writers for my warrant in the service and societie of the Saints If they should all set themselves against him in the government of the Church by Bishops Priests and Deacons and the communion of the people with them at the holy Altar I had rather rest upon him for a constant and ocular witnesse then wrest and wring all to the new forme of this last age The Acts of the Apostles may be an historie of the Churches plantation for some twenty yeares but Saint Iohn that saw Churches planted and established might well say more and set down the exact pattern in his Prophecie written thirty or forty years afterwards and blessed Ignatius
Tabernacle the people at a greater distance Num. 6.2 and as some imagine two Englisâ— miles Their doores were to open upon the Sanctuary and they were to doe their devotion both going out and comming in so that when the Sanctuary was open for service there was a threefold divisioÌ„ into the couit of the people court of the Priests and Court of God when it was shut up the division was three fold the Tabernacle the Campe of the Priests and Levites and the foure Campes of Israel under 4. standats as we shall heare afterwards The Arke the Mercy-seate are often called Gods Footestoole and his Throne Lastly Ezekiel shewing Gods little Sanctuarie in the Babilonian captivitie and destruction of Solomous Temple teacheth the same where we have foure Beasts and over them a Firmament and above that a Throâ—â— Eze. 1. The foure Beasts may well point at the foure Standards of the twelve Tribes To the East was Judah Isachar and Zabulon with the EnsigneÌ„ of a Lyon to the South Ruben Simeon and Gad under the signe of a man in the flagge To the West Ephraim Manasses and Benjamin with the banner bearing the signe of a Bullocke To the North Dan Ashur and Naphtali bearing the Ensigne of an Eagle It s probable that Ezechiel hath this meaning if we marke his standing looking into the North the place of the captivitie of Iudah Ezeck 1.4 the first face that meetes him vers 10. is the face of a man and that 's Rubens quarter to lie upon the South on his right hand is the East and on that side appeares a Lyon where Iudah quartered on the left side the face of an Oxe and that 's the West where Ephraim encamped The North needes no character and that is the face of an Eagle where Dan was appointed to pitch about the Tabernacle so that foure Beasts are characters of the places of Gods people when they forme a part of Gods House or Sanctuary The Firmament or expanse is now the voide place where God may be heard and seene of his people The Beasts let downe their wings and stand in silence and from the Firmament above them a voyce is uttered c. This is the middle space betwixt God and his people Above this appeares the Throne and one in the appearance of a man sitting upon it here is mention of precious stones as in Saint Iohn and of a Rainebow and all together shew our distinction of the place of Majestie Ministery and Auditory and Angells of God as secret spirits to keepe their rounds and guards as God himselfe that guides all pleaseth and that of the Throne of Majestie which God hath alwayes had it in his Church CHAP. IV. Of the seates of the Elders the station of Bishops and Priests that serve at the Altar Sedes Seniorum HAving done with the Throne of the Lambe wee seeke for the Thrones of his servants or seates of such Elders as he selects to fit about him in heaven all Saints sit downe with Christ in glory but their severall seates are higher one than other according to their degrees in grace here none attaining to the seate of Christ which is the Throne of Gods Majestie farre above all principalities c. In the Church militant on earth Christ chuses Ministers to sit downe in seates under him for the government of his Church but it is wrong to the Lord Iesus to lift one man out of the seates of the Elders into the seate of the Lambe and set him above all the rest in such absolute and soveraigne authoritie as is onely due to Christ himselfe who is not absent from his seate but in grace and holy concourse is with his Ministers in their seates to the end of the world where two or three of them are gathered together in his name there is he in the middest of them hee may alluâ—e to the setting up seates for judgment in Israel The greatest number we reade of in that Nation was seventie or seventie one the lesser 23. the least three Duo qui judicant eorum non est judicium when two Judge they have no Judgement because they want a casting voyce yet our Saviour speaks of two agreeing having power to judge and to whom he gives the Keyes Math. 18.16.17.18 19 20. that hee will answer to whatsoever they aske and ratifie their sentences He makes good the seates of his Elders in all places and gives them authoritie to bind and loose remit and retaine all sinnes Wee will inquire further of the number names offices ornaments order of these Elders in Gods House and before his Throne the number of Seates and Elders consists of 24. 1 Chron. 24.4.19 The exposition is easie as Gods House was ordered in the service of it by 24. Orders or courses of Priests so now is it served by the like number of Presbiters yet their honor is greater as having seates and great authoritie Luke in the Acts tells them the Apostles fellowship and holy Ignatius joyning with the Bishops the Presbiters calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist ad Magn. A Synod appointed of God to serve at the seate of his Majestie for his Throne were emptie without them for Bishops with their Elders we have chaires and seates warranted both by Gods Word and the antient practice of the Church see Pauline with his Presbiters at the dedication of the Temple of Tyre and you shall be taught to learne a good lesson against Papists and Schismatickes in our dayes that ding downe with their Axes and Hammers the seates and societies of Gods Elders one Pope must Lord it over all and have a seate above all Bishops In the Apostles Doctrine and Fellowship no such thing is to be found and when the Fathers alleadge their seates against Schismatickes they never make one seate the rule of all Our Schismatickes that passe from us and reject the seates of Bishops and set up a lay-eldership and put them into chaires to judge I marvell whence they have it for all the Presbyters in the â—iâ—â—â—it of Saint Iohns Theologie are Priests A strange succession they will make in Gods House and bring into the Apostles fellowship no breakers of bread but Church Canons no Priests to pray to the people but to prate against them and to take the highest place of a seate to judge It s the Fathers wisedome against Heretickes to 〈◊〉 them onely by the Word of God against Schismatickes to condemne them wholly by the Chaires of the Church and sure I am against these seates they cannot stand out and as in Nehemiah 7.64 they that wanted a Register to reckon their Genealogie were put from the Priesthood as poluted so these that contemne the chaires of Bishops and care for no Episcopall succession but will succeede where was never succession As to have Ministers from Magistrates and men never ordained by others is to cast themselves from all communion with the Church which never held any that was not successively from the