was one hundred in the total Out of the residue being 5900 bushels the first Tithe payable to the Levites which lived dispersed and intermingled in the rest of the Tribes came to 590 bushels and of the residue being 5310 bushels 531 were paid for the second Tithe unto the Priests which ministred before the Lord in his holy Temple yet so that such as would decline the trouble of carrying it in kind unto Hierusalem might pay the price thereof in money according to the estimate which the Priests made of it To which a fift part being added as in other cases did so improve this Tithe to the Priests advantage as that which being paid in kind was but ten in the hundred being thus altered into money made no less than twelve Now lay these several sums together and of 6000 bushels as before was said there will accrew 1121 to the Priest and Levite and but 4779 to the Lord or Tenant By which accompt the Priests and Levites in the tithing of 6000 bushels received twice as much within a little as is possessed or claimed by the English Clergy even where the Tithes are best paid without any exemptions which are so frequent in this Kingdom But then perhaps it will be said that the Levites made up one of the twelve Tribes of Israel and having no inheritance amongst the rest but the Tithes and Offerings besides the 48 Cities before mentioned were to be settled in way of maintenance correspondent unto that proportion But so they say it is not in the case of the English Clergy who are so far from being one of twelve or thirteen at most that they are hardly one for an hundred or as a late Pamphlet doth infer not one for five hundred Who on this supposition Tithe-gatherers no Gospel-Ministers that there are 500 Men and Women in a Country Parish the Lands whereof are worth 2000 l. per annum and that the Minister goeth away with 400 l. a year of the said two thousand concludeth that he hath as much for his own particular as any Sixscore of the Parish supposing them to be all poor or all rich alike and then cries out against it as the greatest Cheat and Robbery that was ever practised But the answer unto this is easie I would there were no greater difficulties to perplex the Church First for the Tribe of Levi it is plain and evident that though it pass commonly by the name of a Tribe yet was it none of the twelve Tribes of Israel the House of Joseph being sub-divided into two whole Tribes those namely of Ephraim and Manasses which made up the Twelve And secondly it is as evident that it fell so short of the proportion of the other Tribes as not to make a Sixtieth part of the House of Jacob. For in the general muster which was made of the other Tribes of men of 20 years and upwards such only as were fit for arms and such publick services the number of them came unto 635500 fighting men to which if we should add all those which were under 20 years and unfit for service the number would at least be doubled But the Levites being all reckoned from a month old and above their number was but 22000 in all of which see Numb 1.46 3.39 which came not to so many by 273. as the only First-born of the other Tribes And therefore when the Lord took the Levites for the First-born of Israel the odd 273 were redeemed according to the Law at five Shekels a man and the money which amounted to 1365 Shekels was given to Aaron and his Sons Numb 7.47 48. Which ground so laid according to the holy Scriptures let us next take a view of the English Clergy and allowing but one for every Parish there must be 9725. according to the number of the parish Churches or say ten thousand in the total the residue being made up of Curates officiating in the Chappels of Ease throughout the Kingdom and reckoning in all their Male-children from a month old and upwards the number must be more than trebled For although many of the dignified and beneficed Clergy do lead single lives yet that defect is liberally supplied by such Married Curates as do officiate under them in their several Churches And then as to the disproportion which is said to be between the Clergy and the rest of the people one to five hundred at the least the computation is ill grounded the collection worse For first the computation ought not to be made between the Minister and all the rest of the Parish Men Women and Children Masters and Dames Men-servants and Maid-servants and the Stranger which is within the gates but between him and such whose Estates are Titheable and they in most Parishes are the smallest number For setting by all Children which live under their Parents Servants Apprentices Artificers Day-labourers and Poor indigent people none of all which have any interest in the Tithable Lands The number of the residue will be found so small that probably the Minister may make one of the ten and so possess no more than his own share comes to And then how miserably weak is the Collection which is made from thence that this one man should have as much as any Sixscore of the rest of the Parish supposing that the Parish did contain 500 persons or that his having of so much were a Cheat and Robbery And as for that objection which I find much stood on that the Levites had no other Inheritance but the Tithes and Offerings Numb 18.23 whereas the English Clergy are permitted to purchase Lands and to Inherit such as descend unto them the Answer is so easie it will make it self For let the Tithes enjoyed by the English Clergy descend from them to their Posterity from one Generation to another as did the Tithes and Offerings on the Tribe of Levi And I persuade my self that none of them will be busied about Purchasing Lands or be an eye-sore to the people in having more to live on than their Tithes and Offerings Till that be done excuse them if they do provide for their Wives and Children according to the Laws both of God and Nature And so much for the Parallel in point of maintenance between the Clergy of this Church and the Tribe of Levi. Proceed we next unto the Ministers of the Gospel at the first Plantation during the lives of the Apostles and the times next following and we shall find that though they did not actually receive Tithes of the people yet they still kept on foot their right and in the mean time till they could enjoy them in a peaceable way were so provided for of all kind of necessaries that there was nothing wanting to their contentation First that they kept on foot their Right and thought that Tithes belonged as properly to the Evangelical Priesthood as unto the Legal seems evident unto me by S. Pauls discourse who proves Melchisedechs Priesthood by
and adjuncts of it which had been utterly abolished in Zuinglian Churches and much impaired in power and jurisdiction by the Lutherans also and keeping up a Liturgy or set form of worship according to the rites and usages of the primitive times which those of the Calvinian Congregations would not hearken to God certainly had so disposed it in his Heavenly wisdom that so this Church without respect unto the names and Dictates of particular Doctors might found its Reformation on the Prophets and Apostles only according to the Explications and Traditions of the ancient Fathers And being so founded in it self without respect to any of the differing parties might in succeeding Ages sit as Judge between them as being more inclinable by her constitution to mediate a peace amongst them than to espouse the quarrel of either side And though Spalato in the Book of his Retractations which he calls Consilium redeundi objects against us That besides the publick Articles and confession authorised by the Churches we had embraced some Lutheran and Calvinian Fancies multa Lutheri Calvini dogmata so his own words run yet this was but the error of particular men not to be charged upon the Church as maintaining either The Church is constant to her safe and her first conclusions though many private men take liberty to imbrace new Doctrines 4. That the Church did not innovate in translating the Scriptures and the publick Liturgie into vulgar tongues and of the consequents thereof in the Church of England The next thing faulted as you say in the Reformation is the committing so much heavenly treasure to such rotten vessels the trusting so much excellent Wine to such musty bottles I mean the versions of the Scriptures and the publick Liturgies into the usual Languages of the common people and the promiscuous liberty indulged them in it And this they charge not as an Innovation simply but as an Innovation of a dangerous consequence the sad effects whereof we now see so clearly A charge which doth alike concern all the Protestant and Reformed Churches so that I should have passed it over at the present time but that it is made ours more specially in the application the sad effects which the enemy doth so much insult in being said to be more visible in the Church of England than in other places This make it ours and therefore here to be considered as the former were First then they charge it on the Church as an Innovation it being affirmed by Bellarmine l. 2. De verbo Dei c. 15. whether with less truth or modesty it is hard to say Vniversam Ecclesiam semper his tantum linguis c. that in the Universal Church in all times foregoing the Scriptures were not commonly and publickly read in any other language but in the Hebrew Greek and Latine This is you see a two-edged sword and strikes not only against all Translations of the Scriptures into vulgar Languages for common use but against reading those Translations publickly as a part of Liturgy in which are many things as the Cardinal tells us quae secreta esse debent which are not fit to be made known to the common people This is the substance of the charge and herein we joyn issue in the usual Form with Absque hoc sans ceo no such matter really the constant current of Antiquity doth affirm the contrary by which it will appear most plainly that the Church did neither Innovate in the act of hers nor deviate therein from the Word of God or from the usage of the best and happiest times of the Church of Christ Not from the Word of God there 's no doubt of that which was committed unto writing that it might be read and read by all that were to be directed and guided by it The Scriptures of the Old Testament first writ in Hebrew the Vulgar Language of that people and read unto them publickly on the Sabbath days as appears clearly Act. 13.15 15.21 translated afterwards by the cost and care of Ptolemy Philadelphus King of Egypt into the Greek tongue the most known and sTudied Language of the Eastern World The New Testament first writ in Greek for the self-same reason but that S. Matthew's Gospel is affirmed by some Learned men to have been written in the Hebrew and written to this end and purpose that men might believe that Jesus is the Christ the Son of God and that believing they might have life in his Name Joh. 20. vers ult But being that all the Faithful did not understand these Languages and that the light of holy Scripture might not be likened to a Candle hidden under a Bushel It was thought good by many godly men in the Primitive times to translate the same into the Languages of the Countreys in which they lived or of the which they had been Natives In which respect S. Chrysostom then banished into Armenia translated the New Testament and the Psalms of David into the Language of that people S. Hierom a Pannonian born translated the whole Bible into the Dalmatick tongue as Vulphilas Bishop of the Gothes did into the Gothick all which we find together without further search in the Bibliotheque of Sixtus Senensis a learned and ingenuous man but a Pontifician and so less partial in this cause The like done here in England by the care of Athelstan causing a Translation of it into the Saxon Tongue the like done by Methodius the Apostle General of the Sclaves translating it into the Sclavonian for the use of those Nations not to say any thing of the Syriack Aethiopick Arabick the Persian and Chaldaean Versions of which the times and Authors are not so well known And what I pray you is the vulgar or old Latine Edition of late times made Authentick by the Popes of Rome but a Translation of the Scriptures out of Greek and Hebrew for the instruction of the Roman and Italian Nations to whom the Latine at that time was the Vulgar Tongue And when that Tongue by reason of the breaking in of the barbarous Nations was worn out of knowledge I mean as to the common people did not God stir up James Arch-Bishop of Genoa when the times were darkest that is to say Anno 1290. or thereabouts to give some light to them by translating the whole Bible into the Italian the modern Language of that Countrey As he did Wiclef not long after to translate the same into the English of those times the Saxon Tongue not being then commonly understood a copy of whose Version in a fair Velom Manuscript I have now here by me by the gift of my noble Friend Charles Dymoke Hereditary Champion to the Kings of England So then it is no Innovation to translate the Scriptures and less to suffer these Translations to be promiscuously read by all sorts of people the Scripture being as well Milk for Babes as strong Meat for the man of more able judgment Why else doth the Apostle note it
no good by having the Scripture read publickly unto them in their national Languages sed etiam caperet detrimentum but on the contrary are like to receive much hurt However acciperet facillime occasionem errandi because thereby they would most easily be led into errors which gave occasion unto some as he tells us there to call the Scripture Librum Haereticorum the Hereticks Book So he in his 2. Book and 15th chapter De verbo Dei The like saith Harding in his Answer to Bishop Jewel's Challenge Art 3. Sect. 31. The Nations saith he that have ever had their Service in the vulgar Tongue where note that some Nations never had it otherwise have continued still in Errors Schisms and certain Judaical Ceremonies c. In the next place they reckon this that by permitting Scripture and the publick Liturgies to be extant in the Vulgar Tongues all men would think themselves Divines and the Authority of the Prelates would be disesteemed So Harding in his Answer to Jewels Apologie l. 5. fol. 460. that the people not content with hearing or reading the holy Scripture would first take upon them to be Expositors and at last to be Preachers also which in effect is that which is charged by Bellarmine And for this last the present Distempers and confusions in the Church of England out of which they suck no small advantage gives them great rejoycing as seeing their predictions so exactly verified In answer to the first we need say no more then that there have been Sects and Heresies in all times and Ages never so many as in the first ages of the Church witness the Catalogue of S. Augustine Philastrius and Epiphanius in which the Scripture was translated into fewer Languages than it is at the present 2. That this is no necessary effect of such Translations for we see few new Heresies started up of late in France or Germany where such Translations are allowed of but a meer possible Contingency which either may be or may not be as it pleaseth God to give or to withdraw his grace from a State or Nation And 3. That as according to the Divine Rule of the Apostle we must not do a thing positively evil in hope that any good how great soever may come of it So by Analogy thereunto we must not debar the people of God from any thing positively good for fear that any contingent mischief may ensue upon it But of this I shall not say more now as being loth to travel on a common place The point hath been so canvassed by our Controversors that you may there find Answers unto all Objections That which doth most concern me to consider of is the second consequent because it doth relate more specially than the other did to the present condition and estate of the Church of England Although the Charge be general and equally concerning all the Protestant and Reformed Chrrches yet the Application makes it ours as before I said and as ours properly within the compass of my present design And though I will not take upon me to Advocate for the present distempers and confusions of this wretched Church which no man can lament with a greater tenderness or look on with more indignation than I do and I think you know it yet I must tell you that it is neither Novum crimen C. Caesar nor ante haec tempora inauditum for those of the inferiour sort to take upon them the inquiry into sacred matters to turn Expositors and Preachers as the spirit of delusion moves them The people have had an itch this way in all times and Ages The Satyrist thus complained of it amongst the Heathens Ecce inter pocula quaerunt Romulides saturi quid dia Poemata narrant That is to say The well fed Romans in their Cups do sit And judge of things contain'd in holy Writ And the Apostle doth complain of it among the Christians where he informs us of some ignorant and unstable men which wrested some hard places of S. Pauls Epistles as they also did the other Scriptures to their own destruction 2 Pet. 3.26 and wrest them so they could not I am sure of that did they not take the liberty of expounding also Look lower to S. Basils time when learning did most flourish in the Church of Christ and we shall find the Emperors Cook or the Clerk of his Kitchen at the best as busily dishing out the Scriptures as if it were no more than serving up his Masters diet from the Kitchin-hatch paid home by that good Father for his over-great sawciness with this handsome scoff Tuum est de pulmento cogitare non Divina deeoquere that it belonged unto his office to provide good Pottage for the Court not to Cook the Scriptures But this was not the folly only of this Master Cook who perhaps though better fed than taught might now and then have carried up the Chaplains Mess and having heard their Learned conferences and discourses was apt enough to think himself no small fool at a joynt of Divinity That whole Age was extreamly tainted with the self-same peccancy of which S. Hierome in his Epistle to Paulinus makes this sad complaint Whereas saith he all other Sciences and Trades have their several and distinct professors Sola Scripturarum ars est quam omnes passim sibi vendicant only the Art of opening or rather of undoing a Text of Scriptue as the phrase is now was usurped by all Hanc garrula anus hanc delirus senex c. The pratling Gossip and the doting Sire the windy Sophister and in a word all sorts of people do presume upon dismembring the body of the Scriptures and teaching others before they have learnt any thing that is worth the teaching Some with a supercilious look speaking big words discourse of holy Scripture among silly Women others the more the shame learn that of Women which afterwards they may teach to Men and some with no small volubility of tongue and confidence teach that to others which they never understood themselves Not to say any thing of those who having a smack of humane learning and coming so prepared to handle the Holy Scriptures do with inticing words feed the ears of the people bearing their Auditors in hand quicquid dixerint legem Dei esse that whatsoever they deliver is the Word of God nor will vouchsafe to learn what the Prophets and Apostles do conceive of the matter but very incongruously produce some Testimonies out of holy Writ to make good their corrupt imaginations as if it were an excellent not a pernicious way of teaching to wrest the sense of holy Scripture and thereby to accommodate it to their present purposes Hath not the Father given us in this place and passage a most excellent Mirrour wherein to see the ill complexion of the present times Doth not he set them forth in such likely colours as if he rather did delineate the confusions of the present Age than lament the
Scripture there is no question made amongst Learned men but they were Obligatory to the Church for succeeding Ages The blessing of the Bread the breaking of it and the distributing thereof unto his Apostles the blessing of the Cup and the communicating of the same to all the Company those formal Energetical words Take eat this is my Body and drink ye all of this this is the Cup c. and all this to be done in remembrance of me Are rites and actions so determined words so prescribed and so precisely to be used that it is not in the Churches power unless she mean to set up a Religion of her own devising for to change the same And this I take it is agreed on by all Learned Protestants Certain I am it was so in the Churches practice from the first beginning as may appear to any one who will take the pains to compare the Rites and Form of administration used by S. Paul and his Associates in the Church of Corinth 1 Cor. 11.24.25 with that which was both done and prescribed by Christ according as it is related in the holy Gospel A further proof hereof we shall e're long Nor find I any difference considerable amongst moderate men touching the Priest or Minister ordained by Christ for the perpetuating of this Sacrament for the commemoratingof his death and passion until his coming unto judgement The publick exercises of Religion would be but ill performed without a Priesthood and that would soon be brought to nothing at least reduced unto contempt and scorn if every one that listeth might invade the Office Our Saviour therefore when he did institute this Sacrament or as the Fathers called it without offence in those pious times the Sacrifice of the blessed Eucharist Cum novi Testamenti novam docuit oblationem Prenaeus cont hares l. 4. c. 32. to use the words of Irenaeus give an hoc facite unto his Apostles a faculty to them and their successors in the Evangelical Priesthood to do as he had done before that is to take the Bread to bless to break it and to distribute it amongst the Faithful to sanctifie the Cup and then to give it to the Congregation Men of on Orders in the Church may edere bibere as the Lord appointed and happy 't is they are permitted to enjoy such sweet refection But for hoc facere that 's the Priests peculiar And take they heed who do usurp upon the Office lest the Lord strike them with a fouler Leprosie than he did Vzzah 2 Chron. 26.20 when he usurped upon the Priesthood and would needs offer Incense in the House of God These points are little controverted amongst sober men The matter most in question which concerns this business is whether our Redeemer used any other either Prayers or Blessings when he did institute this blessed Sacrament than what were formerly in use amongst the Jews when they did celebrate their Passeover and if he did then whether he commended them unto his Apostles or left them to themselves to compose such Prayers as the necessities of the Church required and might seem best to them and the Holy Ghost This we shall best discover by the following practice in which it will appear on a careful search that the Apostles in their times and the Church afterwards by their example did use and institute such Forms of Prayer and Praise and Benedictions in the Solemnities of the blessed Sacrament of which there is no constat in the Book of God that they were used at that time by our Saviour Christ And if they kept themselves to a prescript Form in celebration of the Eucharist as we shall shortly see they did then we may easily believe it was not long before they did the like in all the acts of publick Worship according as the Church increased and the Believers were disposed of into Congregations And first beginning with the Apostles it is delivered by the Ancients that in the Consecration of the Sacrament of Christs Body and Blood they used to say the Lords Prayer Hierom. adv Pelagium l. 3. There is a place in Hierome which may seem to intimate that this was done by Christs appointment Sic docuit Apostolos suos saith that Reverend Father ut quotidie in corporis illius sacrificio credentes audeant loqui Pater noster c. Whether his words will bear that meaning I can hardly say Certain I am they are alledged to this purpose by a late Learned writer Steph. Durantes de ritibus Ecelesiae Cathol l. 2. c. 46. who saying first Eam i. e. orationem Dominicam in Missae sacro dicendam Christus ipse Apostolos docuit that Christ instructed his Apostles to say the Lords Prayer in the Celebration of that Sacrament or in the Sacrifice of the Mass as he calls it there doth for the proof thereof vouch these words of Hierome But whether it were so or not most sure it is that the Apostles are reported to have used that Prayer as often as they Celebrated the Communion Mos fuit Apostolorum saith S. Gregory ut ad ipsam solummodo orationem Dominicam oblationis hostiam consecrarent It was Gregor M. Epist l. 7. Ep. 54. V. Bellarm. de Missa l. 2. c. 19. Durand Ration divinorum l. 4. saith he the use or custom of the Apostles to Consecrate the Host or Sacrament with reciting only the Lords Prayer Which passage if he took from that of Hierome as some think he did the one may not unfitly serve to explain the other The like saith Durand in his Rationale The Lord saith he did institute the Sacrament with no other words than those of Consecration only Quibus Apostoli adjecerunt orationem Dominicam to which the Apostles added the Lords Prayer And in this wise did Peter first say Mass you must understand him of the Sacrament in the Eastern parts Platina in vita Sixti Platina saith the like as to S. PETER Eum ubi consecraverit oratione Pater noster usum esse That in the Consecration of the Sacrament he used to say the Lords Prayer or the Pater noster See to this purpose Antonius tit 5. cap. 2. § 1. Martinus Polonus in his Chronicon and some later Writers By which as it is clear and evident that the Apostles used the Lords Prayer in the Celebration of the holy Mysteries which is a most strong argument that it was given them to be used or said not to be imitated only So it may seem by Gregories solummodo that they used the Lords Prayer and nothing else And therefore that of Gregory must be understood either that they used no other Prayer in the very act of Consecration or that they closed the Form of Consecration with that Prayer of Christs which may well be without excluding of the words of Consecration which our Saviour used or such preparatory Prayers as were devised by the Apostles for that great solemnity For certainly
prayers been left to the discretion or ability of him that made them assuredly the Bishop or the Presbyters being men of greater gifts and more practised in them than the Deacons were supposed to be would not have left a business of that weight and moment to be discharged by men of the lowest Order themselves attending on the service as if not concerned And so much for and on occasion of the so Celebrated Council of Laodicea one of the ancientest upon true record in the Church of Christ You see by this that in the time of the renowned Constantine and long time before the Church was sorted and disposed into ranks and files and every sort of men had a particular Form of Service fitted and framed thereunto besides those Common-prayers wherein all did joyn We will next see whether they were not in condition as well to amplifie the times and beautifie the places of Gods publick worship as to agree upon the Forms and then we will go forwards in our purposed search till we have set the business above all gain-saying And for the times we shewed before with what a general consent they had transferred the Jewish Sabbath on the which God rested unto the first day of the week on the which Christ rose Nor was it long before they had their daily meetings and thereon their set hours of Prayer Morning and Evening as was proved before from S. Cyprians words To which was after added as appeareth by the Council of Laodicea before remembred an hour of prayer at nine of the Clock Concil Laodicen Can. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Text which hours are still observed at nine of the Clock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Text which hours are still observed in all the Cathedrals of this Kingdom Besides these as their numbers multiplied and their affairs were crowned by God with peace and happiness they instituted several Annual Festivals to be observed with greater solemnity and concourse of people than any of their ordinary Assemblies in memory of especial blessings which God had given them by his Son or conferred on them by his Saints Of these the Feasts of Easter and Whitsontide as they are most eminent so they are most antient as being instituted in the times of the Lords Apostles to which were added in short time the two days next following that so those seacred Festivals might be solemnized with the greater measure of devotion in which regard Easter is called by Gregory Nyssen Gregor Nyssen Homil. 1. de Paschat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the three days Feast See of this also Augustin de Civitate Dei l. 22. cap. 8. The Feast of Christis Nativity began if not before in the second Age. Theophilus Caesariensis who lived about the times of Commodus and Severus makes mention of it and placeth it on the 25th of December quocunque die 8. Calend. Januar. venerit so his own words are as we still observe it A Festival of so great erninency that Chrysostom entituleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mother or Metropolis of all other Feasts Chrysost Orat. de Phalagon See for this also in Nicephorus where it will be found to have been universally received before the time of Dioclesians persecution who burnt many eminent Christians at Nicomedia whilst they were Celebrating this great Festival in the House God Niceph. histor Eccl. l. 7. c. 6. That of the Incarnation was ordained in the beginning of the third Century there being an Homily of Gregory surnamed Thaumaturgus who lived An. 230. entituled de Annunciatione B. Virginis another for of this there is made some question writ by Athanasius who lived in the beginning of the following Age whereof there is no doubt amongst Learned men That of the Passion or Good-Friday as we call it now is of the same Antiquity as the other was for we find mention of it in the Books of Origen Origen contra Celsum l. 4. And for the Feasts of the Apostles Evangelists and other blessed Saints of God they took beginning most of them in the time of Constantine who by his Edict gave command to all the Deputies and Lieutenants of the Roman Empire that the memorials of the Martyrs should be duely honoured Euseb de vita Constat l. 4. c. 23 and solemn Feasts to be appointed for that end and purpose most of which brought their Fasts or Vigils along with them The Church lost nothing of that power by our Saviours coming which she enjoyed and practised in the times before but did ordain both Feasts and Fasts too if she saw occasion and as she found it might conduce to the advantage of Gods publique worship Now as the Christians of these two Ages did augment the Times so they increased the places also of Gods publique worship In the first Age they had their meeting or Assemblies in some privage Houses which being separated from all profane and common use were by the Owners dedicated to Religious exercises and therefore honoured in the Scriptures with the name of Churches But as they grew in numbers so they grew in confidence and in these Ages had their Churches visible and obvious to the eyes of all men Witness hereto Ignatius the Apostles Scholar and Successor to St. Peter in the See of Antioch who lived in the beginning of the second Century and writing to the Magnesians an Epistle hitherto unquestioned by our modern Criticks doth exhort them thus Omnes ad orandum in idem loci convenite Ignat. Epist ad Magnes una sit communis precatio una mens una spes in charitate c. That is to say Assemble all together in the same place to pour fourth your prayers unto the Lord let there be one Common-prayer amongst you one mind one onely hope in love and an unblamable faith in Jesus Christ run all together as one man to the Temple of God as to one Altar as to Jesus Christ the High Priest of the uncreated and immortal God Witness hereto for the middle of this second Century two several Epistles of Pope Pius the first and those unquestioned hitherto which we shall have occasion to make use of in the last Chapter of this Tract and the sixth Section of that Chapter And finally witness hereunto for the close thereof these words of Clemens Alexandrinus where speaking of the spiritual Church or the Congregation of Gods Elect he doth phrase it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem Alex. Strom. lib. 7. I call not now saith he the place but the Congregation of Gods Elect by the name of the Church By which it is mosT plain and evident that the word Ecclesia or the Church signified in his time as well the place of the Assembly as the general body of the Congregation or Elect of God Now that these Churches mentioned by Ignatius in the first beginning and specially by Clemens in the latter end of this second Century were not only some rooms
one to whom that charge or Office appertained began some other Psalm or Hymn and all sung together after him by which variety of singing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some Prayers being interserted or mingled with it they past over the night and on the dawning of the day all of them joyned together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if they had but one heart and one mouth amongst them and sung unto God a Psalm of Confession most likely one of the seven penitential Psalms and after every one made in his own words a profession of his penitence and so all returned Where note that howsoever this Form of Service was fitted only for a company of private Men who had embraced the Monastick life and to be used only by them in their private Oratories yet the most part thereof was borrowed from the publick Forms at that time extant in the Church Of the which Rites or Forms retained amongst them were the beginning of their service with a confession of their sins then p rayers to God and then the singing of the Psalms That which was singular herein and needed the Apology was that they met together before day and spent more time upon the Psalmody than in reading or preaching of the Word or in Common-prayer or any of the other parts of publick Worship Basil could tell as well as any wherein the Form of Service used amongst his Monks agreed with that which was received and used in publick Churches and wherein it differed as having took the pains to compose a Liturgie or rather to compleat and polish and fit unto the publick use such as had formerly been extant And though that Copy of it which occurs in the Bibliotheca and in the writings of Cassander have some things in it which are found to be of a latter date yet we shall clear that doubt anon when we come to Chrysostom against whose Liturgy I find the like Objections Mean time take this of Basil for a pregnant Argument that in his time and long before it the Service of the Chruch was not only ordered by Rules and Rubricks but put into set Forms of Worship which we have noted in his Books De spiritu sancto and is this that followeth For speaking there touching those publick Usages which came into the Church from the tradition of the Apostles Easil de sancto spiritu c. 27. he instanceth in these particulars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The signing with the sign of the Cross all those who place their hopes in Christ what writing teacheth that in our prayers we should turn towards the East where is it taught us in the Scripture And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those words of invocation wherewithal in the holy Eucharist we consecrate the Bread and Cup of Benediction which of those blessed Saints have left in writing For not content with those things which the Apostles or the Gospel have committed to us many things have been added since both in the way of preface and of conclusion which are derived from unwritten Tradition And not long after thus of Baptism having first spoke of consecrating the Water of the Chrism or Oyl and the three Dippings then in use Those other things saith he which are done in Baptism viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Abrenuntiation which is made to Satan and to all his Angels out of what Scripture is it brought Next for S. Cyrsostom the evidence we have from him is beyond exception 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrysost in 2. ad Corinth hom 18. It is no now saith he as in the old Testament wherein the Priests eat this and the people that it being unlawful for the people to eat those things which were permitted to the Priest It is now otherwise with us For unto all is the same Body and the same Cup presented And in our very prayers it is easily seen how much we attribute unto the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For both those who are possessed with the devil the Energumeni and those who yet are under penance both by the People and Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common Prayers are made and we say all one and the self same Prayer even that which is so full of mercy Where by the way though in the Greek it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they say all one Prayer yet in the Latin it runs thus omnes unam eandemque precem concipiunt which would make well for unpremeditated and extemporary Prayers if it were possible that all the Congregation both Priest and people should fall upon the same conception But to go on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Again saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when we repell all such from the holy Rayls which cannot be partakers of the holy Table there is another Prayer to be said and we all lie alike upon the ground and all rise together Then when the Peace or sign of peace is mutually to be given and taken we do all equally salute or kiss each other Thus also in the celebration of the sacred Mysteries as the Priest prayeth for the people so do they for him these usual words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And with thy Spirit importing nothing else but this And finally Et cum spirtu tuo Gratlas agamus Deo that Prayer wherein we give thanks to the Lord our God is common unto both alike the Priest not only giving thanks to God but the whole Assembly For when he hath demanded their suffrage first and they acknowledg thereupon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dignum est justum that it is meet and right so to do then he begins the holy Eucharist Nor is it strange nor should it seem so unto any that the people should thus hold conference with the Priest o Minister considering that they sing those holy Hymns together with the Cherubins and the powers of Heaven So he And all this out of question Ideo cum Angelis Archangelis must needs be understood of prescribed Forms such as the people said by heart or could read in Books that either lay before them or were brought with them such as they were so throughly versed in as to make answer to the Minister upon all occasions For what else were those common Prayers those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he speaks of what else that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that one self-same Prayer that Prayer so full of mercy in which all did joyn were they not so determinate the prescribed that all could say them with the Minister And were not those returns and Answers so prescribed and set that all the people knew their Q. and were not ignorant of their turn when they were to speak Several other passages of the antient Liturgies might here and there be gathered from this Fathers writings if one would take the pains to seek them But I shall save that pains at present and indeed well may For what
were taken with him to Mount Tabor Matth. 17.1 there to behold the glory of his Transfiguration Mark 14.33 or chosen from amongst the rest to attend his person when he went out into the Garden of Gethsemane this makes as much for the supremacy of the sons of Zebedee as the son of Jona Their mission and commission were alike to all He that said Ite docete Go into all the world and preach the Gospel to every creature spake it indefinitely to every one not unto Peter only as the supreme Pastor from whom the rest were to receive a delegated and confined authority Neither had he so often been molested with that needless question which of them should be greatest in their Masters Kingdom had he before determined of it and setled the supremacy in Saint Peters person And as for those prerogatives of Tibi dabo claves Pasce oves meas which being spoken unto Peter may seem peculiarly to belong to him the Fathers say that nothing did hereby accrew to Peter but what was common to the rest Ecclesiae enim claves regni coelorum datae sunt Et cum ei dicitur ad omnes dicitur Amas me August lib. de Agon Christian c. 30. Pasce oves meas as Saint Austin states it But what need more be said to affirm this point than that of our most blessed Saviour when he encouraged them to perseverance with this heavenly Cordial that they should sit upon twelve Thrones Matth. 19.28 judging the twelve Tribes of Israel In which most gracious words of his as the sitting of the Apostles shews authority their sitting upon Thrones an eminence of power their sitting to judg a power and exercise of jurisdiction and their sitting thus to judg the twelve Tribes of Israel the universality and extent of their jurisdiction Jansen harm Evang. in locum so doth their sitting on twelve Thrones singuli in sua sede as Jansenius hath it intimate an equality of jurisdiction a parity in point of power But to proceed Our Saviour finding that the harvest was great and the labourers as yet but few and that his hour was now at hand appointed other seventy also Luke 10.1 and sent them two and two before his face into every City and place whither he himself would come Verse 9 To them he gave authority to proclaim and publish to the people Verse 17 that the Kingdom of God was come nigh unto them giving them also power to heal the sick and to cast out Devils as he had formerly to his Apostles So that there is no question to be made but that they were intrusted with a part of this sacred Ministery but whether in an equal rank we shall see anon In the mean time if any question should be asked who these Seventy were and by what names called we answer nondum constat that we cannot tell Eusebius as great a searcher into the monuments of Antiquity Hist Eccles lib. 1. c. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Church ever bred professeth plainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he could never meet with any list or catalogue of them Some he had taken up on hear-say Ap. Euseb hist l. 1. c. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Panar l. 1. haeres 20. n. 4. as Barnabas Sosthenes Cephas Matthias after chose into the place of Judas and Thaddeus Papias mentioneth Aristion as another of that number also And Epiphanius adds to these Stephen and the residue of the Seven Mark and Luke two of the Evangelists Justus who stood in competition with Matthias together with Apelles Rufas and Niger whose names occur in holy Scripture These are the most that there is any ground for in antiquity As for the Catalogue of their names and actions fathered on Dorotheus Bishop of Tyre there is not any thing more false and fabulous that Rhapsodist thrusting into that Catalogue many who were converted by the Apostles after Christs Ascension Insomuch as Estius worthily complaineth Estius in Rom. c. 16. eos fere omnes qui à Paulo in hoc capite nominantur aut salutantes aut salutandi that all the men whose names occur in the 16. Chapter to the Romans are by him thrust into the Catalogue of the Seventy Disciples not to say any thing of those many other absurdities which he hath noted in that Bedrol As for the number of Seventy why our Redeemer pitched on that there is not much dispute amongst the learned Tertullian who had fitted as before we saw the number of the Apostles Tertul. contr Marcion l. 4. to the twelve fountains in Elim doth also proportion the number of these Disciples ad arbusta Palmarum unto the number of the Palm-trees that grew thereby But this being only in the way of Allegory we shall pass it over only reserving the Application made by Hierom for a little longer That which cometh nearest the matter and is agreed upon almost by all sorts of Writers is that our Saviour in this choice related to the Seventy Elders interessed in the government of the Tribes of Israel Calv. in harmon Evan. mention of whom is made Num. 11.16 Ezek. 8.11 Calvin amongst the rest gives this reason of it In numero septuaginta videtur eum ordinem secutus esse cui jam olim assueverat populus and adds withal another note which may well serve to reconcile the difference about this number which is between the Greek and the Latin Copies For the Greek Copies have it generally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he appointed other seventy also as our English reads it The Latin no less generally Designavit alios septuaginta duos that he sent out other seventy two which reading doth occur in Hierom Hieron in canone Lucae In Evan. l. 2. cap. 14. Beza in Annot. in Luc. 10. Austin and some others I know indeed Beza doth put an handsom slur on the Latin Copies and thinks that some poor ignorant Scribes Librarii indocti as he calls them abbreviating the word discipulos into dlos others as ignorant as they out of dlos read duos and so found seventy two Disciples instead of seventy But surely those renowned Fathers Hierom and Austin were no such Babies not to say any thing of Beda and the rest that followed And therefore since it is agreed on that these Disciples were proportioned to the number of the Elders of the Tribes of Israel we must first find what was the number of those Elders before we can agree upon the other Now for the number of those Elders the Scripture saith expresly they were seventy two as may appear by comparing the 25. verse of the 11. of Numbers with the 26. in which we find that there were seventy Elders gathered about the Tabernacle besides Eldad and Medad in the Camp For making up this number as afterwards in the translation of the Bible there were six chosen out of every Tribe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joseph Ant.
Judaic l. 12. as Josephus hath it which cometh to seventy two in all But both the seventy two Elders are generally called the Seventy as the Translators of the Bible are called the Septuagint both of them ad rotundationem numeri even as the Magistrates in Rome were called Centumviri though being three for every Tribe they came unto an hundred and five in all Calvin in harm Evang. ut supra And this is that which Calvin hath observed in the present business viz. that the Consistory of the Jewish Judges to which the number of the Disciples is by him proportioned consisted of no less than 72 though for the most part ut fieri solet in talibus numeris they are called the Seventy So then to reconcile the Latin with the Greek Original there were in all 72 Disciples according to the truth of the calculation and yet but seventy in account according to the estimation which was then in use And therefore possibly the Church of England the better to comply with both computations though it have seventy in the new Translations yet still retains the number of seventy two in the Gospel appointed for Saint Lukes day in the book of Common-prayer confirmed by Parliament This being the number of the Disciples it will then fall out that as there were six Elders for every Tribes so here will be six Presbyters or Elders for every one of the Apostles For those which have compared the Church of Christ which was first planted by the Apostles with that which was first founded by the Lord himself resemble the Bishops in the Church to the twelve Apostles the Presbyters or Priests unto the Seventy Which parallel how well it holdeth and whether it will hold or not we shall see hereafter Mean while it cannot be denied but that the Apostles were superiour to these Seventy both in place and power The Fathers have so generally affirmed the same that he must needs run cross unto all antiquity that makes question of it The Council of Neocaesarea which was convened some years before that of Nice Leo Ep. 88. declareth that the Chorepiscopi which were but Presbyters in fact though in Title Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Neocasar 1. Can. 13. were instituted according to the pattern of the Seventy Saint Hierom in his Tractate ad Fabiolam speaking of the twelve fountains of Elim and the seventy Psalms that grew thereby doth resolve it thus Nec dubium quin de duodeeim Apostolis sermo sit c. It is not to be doubted but that the Scripture speaketh here of the twelve Apostles the waters issuing from whose fountains have moistned the barren driness of the whole World and that the seventy Psalms that grew thereby are the Teachers of the second rank or order Luca testante duodecim fuisse Apostolos septuaginta Discipulos minoris gradus Saint Luke affirming that there were twelve Apostles and seventy Disciples of a lower order whom the Lord sent two and two before him In this conceit Saint Ambrose led the way before him likening unto those Psalms the Seventy qui secundo ab Apostolis gradu who in a second rank from the Apostles were by the Lord sent forth for the salvation of mankind Serm. 24. Damasus their co-temporary doth affirm as much viz. non amplius quam duos ordines Epist 5. that there were but two Orders amongst the Disciples of Christ viz. that of the twelve Apostles and the Seventy Theophylact concurrs with Hierom in his conceit about the twelve Fountains and the seventy Palm-trees and then concludes Theoph. in Luc. 10. that howsoever they were chosen by Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet were they inferiour to the twelve and afterwards their followers and Scholars Add hereunto the testimony and consent of Calvin who giving the preheminence unto the Apostles Calvin in Institut l. 4. c. 3. § 4. as the chief builders of the Church adds in the next place the Evangelists such as were Timothy and Titus fortassis etiam septuaginta Discipuli quos secundo ab Apostolis loco Dominus designavit and peradventure also the seventy Disciples whom Christ appointed in the second place after his Apostles Besides S. Hierom giveth it for a Maxim Qui provehitur Ep. ad Oceanum de minore ad majus provehitur that he which is promoted is promoted from a lower rank unto an higher Matthias therefore having been formerly of the Seventy and afterwards advanced into the rank and number of the Twelve in the place of Judas it must needs follow that the twelve Apostles shined in an higher sphere than these lesser luminaries Now that Matthias had before been one of the seventy appeareth by the concurrent testimonies of Euseb l. 1. Eccles Hist c. 12. l. 2. cap. 1. and of Epiphanius contr haeres 20. n. 4. to whom for brevity sake I refer the Reader And this the rather because the Scripture is so full and pregnant in it it being a condition or qualification if you will required by S. Peter in those that were the Candidates for so high a Dignity Acts 1. v. 21. that they accompanied the Apostles all the time that the Lord Jesus went in and out amongst them And that we know none did but the Seventy only So then it is most clear and manifest both by authority of Scripture and consent of Fathers that our Saviour instituted in his Church two ranks of Ministers the one subordinate unto the other and consequently laid the first foundations of it in such a Fatherly and moderate imparity as bound all following times and ages that would not willingly oppose so Divine an Ordinance to observe the like And yet it is not to be thought that this superiority thus by him established doth contradict those other passages of holy Scripture wherein he doth prohibit all dominion over one another They much mistake the business who conceive it so The Jews in general and all the followers of Christ particularly expected that the promised Messiah should come with power restore again the lustre of the Jewish Kingdom and free them from that yoke and bondage which by the Romans had been laid upon them We thought said Cleophas that this had been he that should have delivered Israel Acts 24.21 And what he thought was solemnly expected by all the rest Acts 1.6 Domine si in tempore hoc restitues regnum Israel Lord say they even in the very moment of his Ascension wilt thou at this time restore again the Kingdom unto Israel Upon which fancy and imagination no marvail if they harboured some ambitious thought every one hoping for the nearest places both of power and trust about his person This was the greatness which they aimed at and this our Saviour laboured to divery them from by interdicting all such power and Empire as Princes and the favourites of Princes have upon their Vassals Ye know saith he that the Princes of the
Gentiles exercise Dominion over them and they that are great exercise auhtority upon them Vobis autem non sic Matth. 20.25 Luke 22.25 But so it shall not be amongst you Where plainly it appears both by the Text and context first that this strife and contestation was only amongst the twelve Apostles and therefore howsoever it may prove that there was to be a parity or equality amongst themselves yet it will never prove but that they were and might be still superiour unto the Seventy And secondly that Christ our Saviour doth not prohibit them the use and exercise of all authority on those who were inferiour and subordinate to them but only such authority as the Princes of the Gentiles and the great Lords and Ministers about them did exercise upon their Subjects The power and government of the Apostles in the Church of Christ was meerly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as a Father beareth unto his children but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lordly and imperious Rule such as a Master exerciseth on his slaves and servants 1 Pet. 5.3 2 Cor. 2.24 Chrysost in oper imper in Mat. hom 35. Not as Lords over Gods inheritance but as the helpers of their joy say the two Apostles and herein stands the difference according unto that of Chrysostom Principes mundi ideo fiunt ut dominentur minoribus suis The Princes of the Earth were made to this end and purpose that they might Lord it over their inferiours and make them slaves and spoil them and devour them abasing them unto the death for their own profit and glory Principes autem Ecclesiae fiunt c. But the Governours or Princes of the Church were instituted to another end viz. To serve their inferiours and to minister unto them all such things as they have received from the Lord. This eminence and superiority over all the Church which was thus setled in the Apostles by our Lord and Saviour will appear more fully if we consult the several ministrations committed unto them and to them alone For unto them alone it was that Christ committed the whole power of preaching of his holy Word administring his blessed Sacraments retaining and forgiving sins ruling and ordering of his flock giving them also further power of instituting and ordaining such by whom these several Offices were to be performed till his second coming None but the Twelve were present with him when he ordained the blessed Sacrament of his body and blood Luke 22.19 and unto them alone was said Hoc facite do this i. e. take bread and break and bless it and distribute it in remembrance of me To the eleven alone it was that he gave commission to go into all the World and preach the Gospel to all creatures Matth. 28.19 baptizing them in the name of the Father Son and Holy Ghost They only had that powerful and immediate mission John 20.21 John 20.22 23. Sicut misit me Pater As my Father sent me so send I you and upon them alone he breathed saying Receive the Holy Ghost whose sins ye do remit they are remitted unto them and whose sins you do retain they are retained Finally they and none but they were trusted with the feeding and the governance of the Flock of Christ the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek doth imply them both for howsoever Pasce oves meas John 21.15 16. was in particular spoken to Saint Peter yet was that charge incumbent on them all as before we noted from Saint Austin By all which passages and Texts of Scripture it is clear and manifest that the Apostles were by Christ ordained to be the sole and ordinary Teachers Bishops and Pastors of the Church next and immediately under his most blessed self Heb. 13.20 1 Pet. 2.25 who still continueth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great Shepheard of the Sheep as Paul the Shepheard and Bishop of our Souls as Saint Peter calls him The Seventy had no part in this new Commission the dispensation of the Word and Sacraments but at second hand as they were afterwards intrusted with it by the holy Apostles either as Prophets Presbyters or Evangelists according to the measure of the Grace which was given unto them or specially designed to some part therein after the Ascension of our Lord and Saviour by the immediate designation of the Holy Ghost And when they were entrusted with a part thereof yet were they still secundi Ordinis Ministers of a second rank inferiour unto the Apostles both in place and power to whom all latitude of power was given Nay the Apostles took an hint from this different mission to institute two several sorts of Ministers in the Church of Christ the one subordinate unto the other as were the Seventy unto them And this by vertue of these words in their Commission Ita mitto vos i. e. as the Arch-Bishop of Spalato very well applyeth it De Repab Eccl. l. 2. c. 3. n. 7. Sicut ego à Patre habui potestatem eligendi Ministros etiam diversi ordinis ita vos pariter habeatis As I received power from my heavenly Father of instituting Ministers even of divers Orders so I give it you And therefore whatsoever the Apostles did therein they did it after Christs example and by his authority and consequently the imparity of Ministers by them ordained was founded on the Law of God and the original institution of our Saviour Christ by whom the power of Ordination was to them committed and by them unto their Successours in the Church for ever To bring this Chapter to an end our Saviour Christ having thus furnished his Apostles with those several powers faculties and preheminences which before we spake of he thought it best to recommend them to the blessings of Almighty God whose work they were to go about And therefore being to take his fare-well of them Luke 24.50 did in a very solemn manner bestow his benediction on them Elevatis manibus suis benedixit eis he lifted up his hands and blessed them as Saint Luke hath it Which benediction Saint Austin takes to be a consecrating of those holy men unto the power and dignity of Bishops Aug. quaest N. Test qu. 14. Ipse enim priusquam in caelos ascenderet imponens manum Apostolis ordinavit cos Episcopos as the Father hath it Which whether it were so or not I mean so done with such an outward Form and Ceremony and in that very point of time is perhaps uncertain But sure I am that for the thing it self which is here delivered the Fathers many of them do agree with Austin affirming passim in their writings that the Apostles were made Bishops by our blessed Lord. Saint Cyprian voucheth it expresly The Deacons ought to understand Cyp. lib. 3. Ep. 9. quoniam Apostolos i. e. Episcopos Praepositos Dominus elegit that the Lord Christ himself did chuse the Apostles that is the Bishops
and Rulers of the Church and that the Apostles after his ascension did ordain the Deacons to be the Ministers of their Episcopal function and the necessities of the Church Saint Ambrose doth affirm the same Ambros in 1. ad Cor. c. 12. Caput it aque in Ecclesia Apostolos posuit c. Christ saith he made the Apostles the head or supreme Governours of his Church they being the Legats or Ambassadours of Christ according unto that of the Apostle 2 Cor. 5.20 And then he adds Ipsi sunt Episcopi that they were Bishops More plainly in his Comment on the Ephesians Apostoli Episcopi sunt Prophetae explanatores Scripturarum The Apostles saith he In Comment in Ephes 4. are Bishops and Prophets the Expositors of Scripture But because question hath been made whether indeed those Commentaries are the works of Ambrose or of some other ancient Writer he tells us in his Notes on the 43. Psalm that in those words of Christ Pasce oves meas Peter was made a Bishop by our Lord and Saviour De Repub. Eccles l. 2. c. 2. n. 4. Significat Ambrosius Petrum Sacerdotem hoc est Episcopum electum illis verbis Pasce oves meas as the place is cited by the Arch-Bishop of Spalato And thus Saint Chrysostom speaking of the election of the Seven saith plainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that then there were no Bishops in the Church Chrys hom 14. in Act 6. but only the Apostles But what need more be said in the present business than that which is delivered in the holy Scripture about the surrogation of some other in the place of Judas wherein the place or function of an Apostle is plainly called Episcopatus Acts 1.20 Episcopatum ejus accipiat alter let another take his Bishoprick as the English reads it His Bishoprick i. e. saith Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Principality his Priesthood Chrys hom 3. in Act. 1. the place of government that belonged unto him had he kept his station A Text most plain and pregnant as the Fathers thought to prove that the Episcopal dignity was vested in the persons of the Lords Apostles The Comment under the name of Ambrose which before we spake of having said Ipsi sunt Episcopi Ambros in 1. ad Cor. c. 12 that the Apostles were Bishops adds for the proof thereof these words of Peter Episcopatum ejus accipiat alter And the true Ambrose saying of Judas Id. Serm. 50. that he was a Bishop Episcopus enim Judas fuit adds for the proof thereof the same very Text. Finally to conclude this matter Saint Cyprian shewing that Ordinations were not made without the privity of the people in the Jewish Church Nisi sub populi assistentis conscientia lib. 1. ep 4. adds that the same was afterwards observed by the holy Apostles Quando de ordinando in locum Judae Episcopo when Peter spake unto the people about the ordering of a Bishop in the place of Judas But for a further proof of this that the Apostles were ordained Bishops by our Lord and Saviour we shall see more hereafter in convenient place Vide chap. 6. n. 12. when we are come to shew that in the government of the Church the Bishops were the proper Successors of the Apostles and so esteemed to be by those who otherwise were no great friends unto Episcopacy In the mean time we may take notice of that impudent assertion of Jobannes de Turrecremata viz. Quod solus Petrus à Christo Episcopus est ordinatus Lib. 2. Summae de Eccl. c. 32. ap Bell. de Rom Pont. that Peter only Peter was made Bishop by our Saviour Christ and that the rest of the Apostles received from Peter their Episcopal consecration wherein I find him seconded by Dominicus Jacobatius lib. 10. de Concil Art 7. A Paradox so monstrous and absurd that howsoever Bellarmine doth reckon it amongst other the Prerogatives of that Apostle in his first Book de Romano Pontifice cap. 23. yet upon better thoughts he rejects it utterly in his 4th Book upon that argument Cap. 22. and so I leave it Thus having shewn in what estate the Church was founded by our Saviour and in what terms he left it unto his Apostles we must next see what course was taken by them to promote the same what use they made of that authority which was trusted to them CHAP. II. The foundation of the Church of Hierusalem under the Government of Saint James the Apostle and Simeon one of the Disciples the two first Bishops of the same 1. Matthias chosen into the place of Judas 2. The coming of the Holy Ghost and on whom it fell 3. The greatest measure of the Spirit fell on the Apostles and so by consequence the greatest power 4. The several Ministrations in the Church then given and that in ranking of the same the Bishops are intended in the name of Pastors 5. The sudden growth of the Church of Hierusalem and the making of Saint James the first Bishop there 6. The former point deduced from Scripture 7. And proved by the general consent of Fathers 8. Of the Episcopal Chair or Throne of Saint James and his Successors in Hierusalem 9. Simeon elected by the Apostles to succeed S. James 10. The meaning of the word Episcopus and from whence borrowed by the Church 11. The institution of the Presbyters 12. What interest they had in the common business of the Church whilst S. James was Bishop 13. The Council of Hierusalem and what the Presbyters had to do therein 14. The Institution of the Seven and to what Office they were called 15. The names of Ecclesiastical functions promiscuously used in holy Scripture OUR Saviour Christ having thus Authorized his Apostles to Preach the Gospel over all the World to every Creature and given them power as well of ministring the Sacraments as of retaining and remitting sins as before is said thought fit to leave them to themselves Luk. 24.49 only commanding them to tarry in the City of Hierusalem until they were indued with further power from on high whereby they might be fitted for so great a work Act. 1.9 And when he had spoken those things while they beheld he was taken up and a Cloud received him out of their sight No sooner was he gone to the Heavenly glories but the Apostles with the rest withdrew themselves unto Hierusalem as he had appointed where the first care they took was to fill up their number to surrogate some one or other of the Disciples in the place of Judas that so the Word of God might be fulfilled Psal 69.26 which he had spoken by the Psalmist Episcopatum ejus accipiat alter A business of no small importance and therefore fit to be imparted unto all the Brethren not so much that their suffrage and consent herein was necessary as that they might together joyn in prayer to Almighty God Act. 1.21
to the best edifying of the Church For thus we read how Paul disposed of Timothy and Titus who were both Evangelists sending them as the occasions of the Church required from Asia to Greece and then back to Asia and thence to Italy How he sent Crescens to Galatia 2 Tim. 4. Titus to Dalmatia Tychicus to Ephesus commanding Erastus to abide at Corinth and using the Ministery of Luke at Rome 1 Cor. 14. So find we how he ordered those that had the spirit of Prophecy and such as had the gift of tongues that every one might use his talent unto edification how he ordained Bishops in one place Elders or Presbyters in another as we shall se◠hereafter in this following story The like we may affirm of Saint Peter also and of the rest of the Apostles though there be less left upon record of their Acts and Writings than are remaining of Saint Paul whose mouths and pens being guided by the Holy Ghost have been the Canon ever since of all saving truth For howsoever Mark and Luke two of the Evangelists have left behind them no small part of the Book of God of their own enditing yet were not either of their writings reckoned as Canonical in respect of the Authors but as they had been taken from the Apostles mouths and ratified by their Authority as both Saint Luke himself Luk. 1. Hieron in Marc. Clemens apud Euseb l. 2. c. 15. Act. 8.12 v. 14 15 17. and the Fathers testifie And for a further mark of difference between the Apostles and the rest of the Disciples we may take this also that though the rest of the Disciples had all received the Holy Ghost yet none could give the same but the Apostles only Insomuch that when Philip the Evangelist had preached the Gospel in Samaria and converted many and Baptized them in the name of the Lord Jesus Christ yet none of them received the Holy Ghost till Peter and John came down unto them and prayed for them and laid their hands on them as the Scriptures witness That was a priviledge reserved to the Apostles and to none but them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. 18. in Act. 8. as it is in Chrysostom And when the two Apostles did it they did it without Philips help or co-operation who joyned not in it nor contributed at all to so great a work for ought we find in holy Scripture In this regard it is no marvel if in the enumerating of those ministrations which did concur in the first founding of the Church the Apostles always have preheminence First 1 Cor. 12.28 Apostles Secondarily Prophets Thirdly Teachers c. as Saint Paul hath ranked them Nor did he rank them so by chance but gave to every one his proper place Hom. 32. in 1. ad Cor. c. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Saint Chrysostom first placing that which was most excellent and afterwards descending unto those of a lower rank Which plainly shews that in the composition of the Church there was a prius and posterius in regard of order a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or more honourable as the Father calls it in regard of power as in the constitution of the body natural to which the Church is there resembled some of the members do direct and some obey some of them being honourable 1 Cor. 12.22 23. some feeble but all necessary The like may also be observed out of the 4. chap. of the same Apostle unto the Ephesians where the Apostles are first placed and ranked above the rest of the ministrations Prophets Evangelists Pastors and Teachers of which some were to be but temporary in the Church of God the others to remain for ever Hom. 11. in Ephes 4. For as Saint Chrysostom doth exceeding well expound that Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First he doth name Apostles as they in whom all powers and graces were united Secondly Prophets such as was Agabus in the Acts Thirdly Evangelists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as had made no progress into many Countries but preached the Gospel in some certain Regions as Aquila and Priscilla and then Pastors and Teachers who had the government of a Country or Nation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as were setled and employed in a certain place or City as Timothy and Titus If then a question should be made whom S. Paul meaneth here by Pastors and Teachers I answer it is meant of Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Father hath it such as were placed over some certain Cities and that the Bishops were accounted in the ancient times the only ordinary Pastors of the Church in the room and stead of the Apostles we shall shew hereafter Chap. 6. n. And this I am the rather induced to think because that in the first Epistle to those of Corinth written when as there were but few Bishops of particular Cities S. Paul doth speak of Teachers only but here in this to the Ephesians writ at such time as Timothy and Titus and many others had formerly been ordained Bishops he adds Pastors also Theoph. Oecum in Ephes 4.4.11 Certain I am that both Theophylact and Oecumenius do expound the words by Bishops only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such Bishops as both Timothy and Titus were by them accounted Nay even Saint Hierome seemeth to incline this way Hieron in Ephes 4. making the Prelates of the Church or the Praesides Ecclesiae as he calls them there to be the Pastors and Teachers mentioned by Saint Paul i.e. Pastores ovium magistros hominum Pastors in reference to their Flocks Teachers in reference to their Disciples But to go on unto our story Our Saviour having thus enabled and supplyed his labourers with the gifts and graces of his Spirit it could not be but that the Harvest went on apace Act. 2.41.47 The first day added to the Church 3000 souls And after that God added daily to it such as should be saved The miracle wrought by the hands of the two Apostles at the Beautiful gate Act. 3.2 opened a large door to the further increase thereof For presently upon the same and Peters Sermon made upon that occasion we find that the number of the men which heard the word and believed Act. 4.4 was about five thousand Not that there were so many added to the former number as to make up five thousand in the total but that there were five thousand added to the Church more than had been formerly S. Chrysostom and Oecumenius Chrys hom 10. in Act. 4. hom 25. in Act. 11. both affirming that there were more converted by this second Sermon of Saint Peters than by the first So that the Church increasing daily more and more multitudes both of men and women being continually added to the Lord and their numbers growing dreadful to the Jewish Magistrates Act. 5.14 it seemed good to the Apostles Vers 26 who by the intimation of the
Spirit found that there would be work enough elsewhere to choose one or other of their sacred number to be the Bishop of that Church and take charge thereof And this they did not now by lots but in the ordinary course and manner of election pitching on James the Son of Alpheus Gal. 1.19 who in regard of consanguinity is sometimes called in Scripture the Lords Brother and in regard of his exceeding piety and uprightness was surnamed the Just Which action I have placed here even in the cradle of the Church upon good Authority For first Eusebius tells us out of Clemens that this was done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccles Hist l. 2. c. 1. after the Ascension of our Saviour Hierome more plainly statim post passionem Domini immediately upon his passion In Scrip. Eccles We may with good security conclude from both that it was done not long after Christs Ascension as soon almost as the Believers were increased to a considerable number And lastly Ignat. in ep ad Trall that Ignatius hath made S. Stephen to be the Deacon or subservient Minister to this James the Bishop of Hierusalem and then we must needs place it in some middle time between the Feast of Pentecost and the 26. of December when Saint Stephen was Martyred So early did the Lord take care to provide Bishops for his Church and set apart a special Pastor for his holy City 'T is true there is no manifest record hereof in holy Scripture but then withal it is as true that in the Scripture there are many pregnant circumstances whereon the truth hereof may well be grounded Gal. 1.18 19. Saint Paul some three years after his Conversion went up unto Hierusalem to see Peter but found no other of the Apostles there save only James the Lords Brother Ask Hierome who this James was whom S. Paul then saw and he will tell you that it was James the Bishop of Hierusalem Hier. in Gal. 1. Hic autem Jacobus Episcopus Hierosolymorum primus fuit cognomento Justus And then withal we have the reason why Paul should find him at Hierusalem more than the rest of the Apostles viz. because the rest of the Apostles were dispersed abroad according to the exigence of their occasions and James was there residing on his Pastoral or Episcopal charge Fourteen years after his Conversion Gal. 21.1 being the eleventh year after the former interview he went up into Hierusalem again with Barnabas and Titus and was together present with them at the first general Council held by the Apostles In which upon the agitation of the business there proposed the Canon and determination is drawn up positively and expresly in the words of James Act. 15.20 Do you desire the reason of it Peter and others being there Chrysostom on those words of Scripture Act. 15.13 Hom. 33. in Act. c. 15. v. 23. James answered saying doth express it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this James was Bishop of Hierusalem And this no question was the reason why Paul reciting the names of those with whom especially he had conference at his being there puts James in the first place before Peter and John viz. Galat. 2.9 because that he was Bishop there as Estius hath noted on that Text. The Council being ended Paul returneth to Antioch and there by reason of some men that came from James Peter withdrew Vers 12 and separated himself eating no longer with the Gentiles Why takes the Apostle such especial notice that they came from James but because they were sent from him as from their Bishop about some business of the Church this James being then Bishop of Hierusalem Theoph. Oecum in Gal. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as both Theophylact and Oecumenius note upon the place Finally nine years after this being the 58. of Christs Nativity Paul makes his last journey to Hierusalem still he finds James there Act. 21.18 And the day following Paul went in with us unto James c. as the Text informs us Chrysost hom 46. in Act. Chrysostom notes upon the place that James there spoken of was the Lords Brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Bishop of Hierusalem So that for 20 years together we have apparent evidence in Scripture of James residing at Hierusalem and that as Bishop there as the Fathers say For that Saint James was Bishop of Hierusalem there is almost no ancient Writer but bears witness of it Ignatius who was made Bishop of Antiochia Ignat. ep ad Trallian within eight years after the Death and Martyrdom of this James in their account who place it latest makes Stephen to be the Deacon of this James as Clemens and Anacletus were to Peter which is an implication that James was Bishop of Hierusalem out of which City we do not find that Stephen ever travelled Egesippus who lived near the Apostles times Hieron in loc Euseb l. 4. c. 21. Apud Euseb hist l. 2. c. 1. Ibid. l. 7. c. 14. makes this James Bishop of Hierusalem as both Saint Hierom and Eusebius have told us from him Clemens of Alexandria not long after him doth confirm the same And out of him and other monuments of antiquity Eusebius doth assure us of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he was the first that held the Episcopal throne or chair in the Church of Hierusalem Saint Cyril Catech. 4. cap. de cibis Catech. 14. Bishop of Hierusalem speaks of him as of his Predecessor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the first Bishop of that Diocess And Epiphanius for his greater credit makes him not only the first Bishop that ever was Haeres 29. n. 3. but Bishop of the Lords own Throne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiph. adv haeres 78. n. 7. and that too by the Lords appointment S. Ambrose doth assign this reason why Paul going unto Hierusalem to see Peter Ambros in Gal. 1. De Scriptor Eccles should find James there quia illic constitutus erat Episcopus ab Apostolis because that by the rest of the Apostles he was made Bishop of that place Saint Hierom doth not only affirm as much as for his being Bishop of Hierusalem but also doth lay down the time of his Creation to be not long after our Redeemers passion as we saw before Saint Chrysostom Hom. ult in Ioh. besides what was alledged from him in the former Section tells in his Homilies on S. Johns Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Saint James had the Bishoprick of Hierusalem Where by the way I cannot but take notice of a lewd forgery or at the best a gross mistake of Baronius who to advance the Soveraignty of the Church of Rome An. 34. n. 291. will have this James to take the Bishoprick of Hierusalem from Saint Peters hands and cites this place of Chrysostom for proof thereof But surely Chrysostom saith no such matter for
the governance of the Church was trusted one who was vested with a constant and fixed preheminence as well over the Clergy as the Laity committed to his charge such as both Timothy and Titus are described to be in S. Pauls Epistles V. Chap. 5. De civ Dei l. 19. c. 19. of whom we shall say more hereafter S. Austin rightly understood the word and the original of it when he told us this Graecum est enim atque inde ductum vocabulum quod ille qui praeficitur eis quibus praeficitur superintendit c. The word saith he is Greek originally and from thence derived shewing that he which is preferred or set over others is bound to take the oversight and care of those whom he is set over And so proceeding unto the Etymology or Grammar of the word he concludes it thus ut intelligat se non esse Episcopum qui praeesse dilexerit non prodesse that he deserves not to be called a Bishop which seeketh rather to prefer himself than to profit others Saint Austin being himself a Bishop knew well the meaning of the word according to the Ecclesiastical notion and sense thereof And in that notion the Scriptures generally and all the Fathers universally have used the same out of which word Episcopus whether Greek or Latine the Germans had their Bischop and we thence our Bishop If sometimes in the holy Scripture the word be used to signifie an ordinary Presbyter it is at such times and such places only when as the Presbyters had the chief governance of the Flocks next and immediately under the Apostles and where there was no Bishop properly so called established over them as we shall see hereafter in the Churches of S. Pauls plantation Having thus seen the sudden and miraculous growth of the Church of God in and about the City of Hierusalem and seen the same confirmed and setled in Episcopal government our next enquiry must be made into the Clergy which were to be subordinate to him and to participate of the charge to him entrusted according to his directions And in this search we first encounter with the Presbyters the first as well in time as they are in dignity The Deacon though exceeding ancient yet comes short in both We shewed you in the former Chapter how our Redeemer having chosen the Twelve Apostles appointed other Seventy also and sent them two and two before him 1 Cor. 12. Eph. 4.8 to prepare his way Of these the Lord made choice of some to be Evangelists and others to be Prophets some to be Pastors and Teachers and others to be helps in Government according to the measure and the purpose of his grace bestowed upon them in the effusion of his Spirit And out of these thus fitted and prepared for the work of God I doubt not but there were some chosen to assist S. James in the discharge of the great trust committed to him by the common Counsel and consent of the Apostles Such as were after added unto them according to the exigences of that Church I take it to be all of Saint James ordaining who being a Bishop and Apostle is not to be denied the priviledg of ordaining Presbyters it being a thing which both the Apostle Paul did do in all the Churches which he planted and all succeeding Bishops since have done in their several Dioceses Certain it is that there were Presbyters in the Church of Hierusalem before the election of the Seven Ignat. ep ad Hieron Ignatius telling us that Stephen did minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. to James and to the Presbyters which were in Hierusalem And certain also it is that the Apostles first and Bishops afterwards ordained Presbyters to be assistant with them and subservient to them in their several charges and this they did according as the Fathers say in imitation of our Lord and Saviour who having chose his twelve Apostles Hier. ad Fabiolam appointed Seventy others of a lower rank Seciendos Christi Discipulos as S. Hierom calls them Not that the Presbyters of the Church do succeed the Seventy who were not founded in a perpetuity by our Saviour Christ De Rep. Eccles l. 2. c. 2. n. 6. Concil Neo-Caesar Can. 13. as the Arch-Bishop of Spalato hath well observed but only that they had a resemblance to them and were ordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Council of Neo-Caesarea affirmed before as secondary and subservient Ministers in the Church of God And this is that which Beda tells us in his Comment on the Gospel of Saint Luke Beda in Luc. 10. that as the Twelve Apostles did premonstrate the Form of Bishops so the Presbyters did bear the figure of the Seventy Another resemblance between the Presbyters and the Seventy may perhaps be this that as our Saviour in the choicing of these Disciples related to the number of the Elders in the state of Jewry so the Apostles thought it fit to give unto the Ministers thus by them ordained though they regarded not the number the name of Elders according to the custom of that State before Presbyters they are called in the Greek originals which being often rendred Seniores in the vulgar Latin occasioned that our first Translators who perhaps looked no farther than the Latin turned it into Elders though I could heartily have wished they had retained the name of Presbyters as the more proper and specifical word of the two by far But for these Presbyters of the Church of Hierusalem from whencesoever they may borrow or derive their name we find thrice mention of them in the Book of the Acts during the time Saint James was Bishop viz. in the 11.15.21 In the first place we read that when the Disciples which dwelt at Antioch Acts 11. ult Cap. 18. in Act. Apostol had made a contribution for the brethren of Judaea they sent it to the Elders there by the hands of Barnabas and Saul Ask Oecumenius who these Elders were and he will tell you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they were the Apostles And like enough it is that the Apostles may be comprehended in that general name In Act. 11. they being indeed the elder brethren Ask Calvin why this contribution was sent unto the Presbyters or Elders being there were particular Officers appointed to attend the poor as is set down in the 6. Chapter of the Acts and he will tell you that the Deacons were so appointed over that business that notwithstanding they were still inferiour unto the Presbyters nec quicquam sine eorum auctoritate agerent v. 18.19 c. and were not to do any thing therein without their authority So for that passage in the 21. S. Luke relates how Paul at his last going to Hierusalem went in unto James and that all the Elders were present and adds withal what counsel and advice they gave him for his ingratiating with the Jews Here find we James the Bishop
times of the Apostles to institute that holy Order and to appoint it to some special ministery in Gods publick service as doth appear both by the Epistles of Saint Paul and the Records of Primitive and pure antiquity That Philip did both preach the Gospel and baptize the Converts or that Stephen did both preach the Gospel and convince the adversary related not to any power or faculty which they received by the addition or access of this new Office For being they and all the residue were of the Seventy Epiph. adv haeres 20. n. 4. Acts 6.3 as the Fathers say and that they had received the Holy Ghost before as the Scriptures tell us their preaching and baptizing must relate to their former Calling And it had been a degradation from their former dignity being Presbyters at the least before to be made Deacons now Thus have we seen the instituting of the several Orders of Bishops Presbyters and Deacons in the holy Hierarchie according to those several names which were in tract of time appropriated to their several functions in the Church of God And certainly it did require some space of time to estrange words from their natural to a borrowed sense to bring them to an Ecclesiastical from a Civil notion So that it is no wonder if at first the names and appellations of these several functions were used promiscuously before that time had limited and restrained them to that express and setled signification which they still retain That glorious name of an Apostle which of it self did signifie a Messenger Graecè Apostoli Tract 54. in Evang Johannis Latinè Missi appellantur as Saint Austin hath it was given by Christ as a peculiar name to his twelve Disciples And yet we find it sometimes given to inferiour persons Rom. 16.7 as to Andronicus and Junias in the 16. Chap. to the Romans sometimes reverting to its primitive and ancient use as where the Messengers of the Churches are called Apostles Cap. 8.23 as in the 2. to those of Corinth Apostoli Ecclesiarum gloria Christi the Messengers of the Churches are the glory of Christ So was it also with that reverend and venerable Title of Episcopus borrowed and restrained from its general use to signifie an Overseer in the Church of God one who was trusted with the Government and superintendency of the flock of Christ committed to him according to the acceptation of the word in the most ancient Authors of the Christian Church Cap. 1. v. 1. And yet sometimes we find it given unto the Presbyters as in the first of the Philippians in which Paul writing to the Bishops and Deacons is thought by Bishops to mean Presbyters partly because the Presbyters had then the government of that Church under the Apostle and partly because it was against the ancient Apostolical constitution that there should be many Bishops properly so called in one City Thus also for the Title Presbyter which by the Church was used to signifie not as before an ancient Man which is the native sense Beza Annot. in 1 Pet. 5.1 Ambros in 1. ad Tim. c. 3. and construction of it but one in holy Orders such as in after times were called by the name of Priests it grew so general for a while as to include both Bishops and Apostles also as Beza notes upon the first Epistle of Saint Peter Chap. 5. And that perhaps upon the reason given by Ambrose Omnis Episcopus Presbyter non tamen omnis Presbyter Episcopus because that every Bishop was Presbyter although not every Presbyter a Bishop And yet sometimes we find in Scripture that it returned unto its primitive and original use as in the first to Tim. Cap. 5. v. 1. in which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used to signifie an ancient Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ancient Woman as by the Text and context doth at full appear The like occurreth sometimes also in the ancient Writers Last of all for the word Diaconus which in it self doth signifie any common Minister or domestick servant the Church made use thereof to denote such Men as served in the inferiour ministeries of the Congregation such as according to the Ecclesiastical notion of the word we now call Deacons as in the first of the Philippians and in the ancient Writers passim Phil. 1.1 Yet did it not so easily put off its original nature but that it did sometimes revert to it again as in the 13. of the Romans in which the Magistrate is called Diaconus Rom. 13.4 being the publick Minister of Justice under God Almighty Verse 1 and Phoebe in the 16. of the same Epistle is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a servant of the Church of Cenchrea Indeed the marvel is not much that it should be so long before the Church could fasten and appropriate these particular names to the particular Officers of and in the same considering how long it was before she got a name unto her self The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is used in Scripture to denote the Church doth signifie amongst the ancient learned Writers a meeting or assembly of the people for their common business as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not to omit the Thracians to the common Council In Acharn Act. 1. scen 4. Histor l. 1. So in Aristophanes The like we find also in Thucydides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that having constituted the Assembly they fell upon their altercations The first time that we find it used to denote the Church is Matth. 16.18 and after frequently in holy Scripture yet so that it returned sometimes to its native sense as in the 19. of the Acts wherein we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the assembly of the Ephesians was confused ver 32. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he dismissed the assembly ver 41. And therefore they which from identity of names in holy Scripture conclude identity of Offices in the Church of Christ and will have Presbyter and Episcopus to be both one Calling because the names are sometimes used promiscuously in the first beginnings may with like equity conclude that every Deacon is a Magistrate and every Presbyter an Apostle or that the Church of Ephesus was nothing else than an assembly of the Citizens in the Town-Hall there for the dispatch of business which concerned the Corporation CHAP. III. The Churches planted by Saint Peter and his Disciples originally founded in Episcopacy 1. The founding of the Church of Antioch by Saint Peter the first Bishop there 2. A reconciliation of the difference about his successors in the same 3. A list of Bishops planted by him in the Churches of the Circumcision 4. Proof thereof from Saint Peters general Epistle to the Jews dispersed 5. And from Saint Pauls unto the Hebrews 6. Saint Pauls Praepositus no other than a Bishop in the opinion of the Fathers 7. Saint Peter the first Bishop of the Church of Rome 8. The difference about his next
45. n. 14. Ignatius did willingly resign his present interest unto Euodius whom he succeeded also after his decease But be this how it will certain I am that the preferment of Euodius to the See of Antioch is placed by Eusebius in the 45. year of Christs Nativity who having sate there six and twenty years did leave the same unto Ignatius Anno 71. S. John and perhaps other of the Apostles being then alive More than so Chrysostom affirms expresly Serm. de Ignat. Tom. 5. p. 499. edit Savil. not only that some of the Apostles were then alive but that he was made Bishop by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that the hands of the Apostles touched his holy head And so much for the Bishops of Antioohia which lived and were co-temporary with the Apostles But to go forwards with S. Peter having thus setled and confirmed the Church of Antioch and by this Preaching to Cornelius opened a door unto the Gospel in Caesarea and amongst the Gentiles he followed on the course of his Apostleship Preaching unto the Jews dispersed in the Eastern parts as namely throughout Pontus Galatia Cappadocia Asia and Bithynia as himself intimates in his first Epistle 1 Pet. 1.1 And when he was to leave those parts and make for Italy he left them not without a Ministery nor did he leave that Ministery without some Bishops to govern and direct the Flock The Roman Martyrology doth reckon in these Churches of S. Peters founding Cornelius the first fruits of the Gentiles Februar 2. Quem B. Petrus Episcopali honore sublimavit made by him Bishop of Caesarea Metaphrastes if he may be credited Citat ap Baron An. 44. n. 10. as in most things which do not tend to miracles I think he may relateth that S. Peter in his peregrination did ordain Bishops in the Churches of Sydon Berytus and Laodicea that he made Marson Bishop of Tripolis and Prochorus of Nicomedia and finally that in the Provinces of Pontus Cappadocia and Bithynia he did not only plant Churches but he founded Bishopricks But waving these things as I find them and the report of Agapetus in the fifth Council of Constantinople that the first Bishop of Bizantium was of Peters founding though of unquestionable credit Let us repair unto the Scriptures Conc. Constant 5. Act. 2. There find we the Apostles stirring up the Pastors to have a care unto the Flock The Elders which are amongst you I exhort who am also an Elder and a witness of the sufferings of Christ Feed the Flock of God which is among you 1 Pet. 5.1 Oecumen in 1 Pet. cap. 5. Ask Oecumenius who these Presbyters or Elders were and he will tell you they were Bishops And then he gives this reason of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Bishops are called Presbyters in the book of Acts. But Oecumenius being of a later standing may possibly be undervalued when he speaks alone and therefore we will stare super vias antiquas enquire amongst the ancients and ask their judgments in the case And here we meet with Gregory Nazianzen Nazian in Apâ—â—get who pencelling and describing a perfect Prelate makes amongst others this to be a special quality belonging to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to constrain their people to the works of piety by force and violence but to allure them by persuasions For proof whereof he instanceth in this present Text Feed the Flock of Christ which is among you not by constraint but willingly of a ready mind But this construction may be verified from the Text it self as well as from the Glosses of the ancient Writers and that from three particular words or phrases that occur therein For first Saint Peter calling himself their Fellow Presbyter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek shews plainly that they were not simple Presbyters which he thus exhorteth but Presbyters invested with some higher dignity such as had some resemblance of the Apostolical function In which regard S. John the Apostle in his two last Epistles calls himself a Presbyter the Elder as our English reads it Which word he used as Oecumenius hath observed Oecum in 2. Joh. ep 1. v. 1. either because he was grown aged when he wrote the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or intimating that he was a Bishop according as the word Presbyter would bear in those former times And why not thus since Beza doth affirm on those words of Saint Peter Generale esse nomen Presbyteri Beza Annot. in 1 Pet. c. 5. that the name of Presbyter was very general so general as it seems by him ut etiam ipsi Apostoli hoc nomine comprehendantur that even the holy Apostles are comprised therein And therefore Beza being Judge S. Peter may mean Bishops here though he calls them Presbyters And that he meaneth Bishops may be also gathered from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Feed ye the Flock which is among you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek not signifying to feed only and no more than so but such a feeding as implyeth a rule or governance annexed unto it which is the proper act of Bishops Inferiour Presbyters may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feed the particular Flock committed to them by the word of Doctrine The Bishop only may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so feed them with the word of Doctrine as that he also rule them with the rod of Discipline In this respect as the Apostle joyns the Shepherd and the Bishop in a line together 1 Pet. 2.25 So primitive Antiquity did arm the Bishop with a Crozier or Pastoral staff to shew the union of those Offices in the self-same person But hereof we shall speak more fully in another place And indeed need not speak more of it upon this occasion considering that there is another word behind in S. Peters Text which putteth the matter out of question Feed ye the Flock of God which is among you saith the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Text taking the oversight thereof as our English reads it doing the Office of a Bishop as the word doth signifie Phil. 3.17 cap. 9. v. 9. The ordinary Presbyters may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Seers if you will according to the notion of that word in the first of Samuel the Bishops are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as do over-see the Seers So then the Presbyters whom S. Peter speaks of being such as might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both feed and oversee and govern it is apparent they were Bishops and not simple Presbyters But in this point Saint Peter shall not go alone S. Paul will put in for a share and keep him company who writing to the Hebrews even to the very hebrews of Saint Peters Province Heb. 13.17 doth advise them thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Obey them that have the rule over you and submit your selves for they watch
Agents in this Ordination Cum constituissent illis when they had Ordained and they is there a relative and points to Paul and Barnabas mentioned v. 20. They preached the Gospel they returned to Lystra and finally they here Ordained Of any one that laid hands with them on these Presbyters heads which was the ceremony by them used in this Ordination as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth plainly manifest ne My Lucilianum not a word in Scripture Indeed it cannot be conceived that in those places wherein there were no men in Sacred Orders any should joyn with the Apostles in that sacred action So that the Presbyters which were here ordained could have no other hands laid on them than those of Paul and Barnabas if they joyned together and did not rather severally and apart perform that ceremony And if that the Apostles by the imposition of their own hands only could perform it now how came they to be shortned after how came they so devested of that sacred priviledge as to want others to be joyned with them and not to make a Presbyter without the co-assistancy of the Presbytery The Holy Ghost was no less powerful in them after this than it had been formerly neither did Paul or want or crave the help of any in giving of the Holy Ghost on the like occasions in the times that followed Certain I am Act. 19. v. 6. when Paul was at Ephesus though Timothy and others were then present with him yet none but he laid hands upon the twelve Disciples And yet upon the laying on of his hands The Holy Ghost came on them and they spake with tongues and prophesied Which if it were an Act of Ordination Beza Annot. in Act. 19. v. 1. as Beza thinks and it is likely so to be because the Text saith that they spake with tongues and prophesied then have we here more Presbyters created by laying on of Pauls hands only without help of others As for that passage in the first Epistle to Timothy 1 Tim. 4.14 2 Tim. 1.6 wherein the Presbytery may be thought to lay hands upon him let it be ballanced with another in the second Epistle where the Apostle doth assume the whole performance to himself as his proper act and then the difference which appears will be quickly ended If Timothy received those gifts which did enable him for the Holy Ministery by laying on of Pauls hands only as it seems he did what interest could the Presbytery challenge in that sacred action If he received it joyntly from the Presbytery what influence had Saint Pauls hands on him more than all the rest Assuredly Saint Pauls hands were not grown so impotent that they needed help or that he could not give the graces of the Holy Ghost by laying on his own hands only as he had done formerly And therefore if the Presbytery did concur herein it was not that the business could not be performed without them but either to declare the good affections which they did bear unto the person or to express their joyful approbation of his calling to that sacred function 1 Tim. 1.16 1 Tim. 4.14 of whom so many Prophesies had gone out before or finally to contribute their prayers and blessings to the solemnity of so grave and great a work And so I think the business will be best made up if Paul be suffered to enjoy the honour of giving unto Timothy by the imposition of his hands the gifts and graces of the Spirit and the Presbytery be permitted not to want their share in the performance of the outward ceremony Certainly that the power of Ordination was in one alone that is to say in the Apostle is affirmed by Calvin Calvin in 2. ad Tim. 1. v. 6. Who having canvassed the point doth resolve at last Vnum tantum fuisse qui manus imponeret Which is indeed the safest tenet and most agreeable unto Antiquity Estius in 1. ad Tim. c. 4. v. 14. And therefore Estius in my mind did resolve it well when he did thus divide the business Ceremoniam impositionis manuum à pluribus fuisse adhibitam sed solum Paulum ea peregisse quae Sacramento erant substantialia Unless perhaps we may conceive as perhaps we may that Timothy received two Ordinations the one unto the Office of a Presbyter in which the Presbytery might concur as to the outward pomp or ceremony the other to the function of a Bishop in which because the Presbyters might not concur no not so much as to the outward act or ceremony he was Ordained by laying on of Pauls hands only The last thing offer'd to consideration is the election of the persons which are here ordained which some refer unto the people Concerning that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Saint Luke here useth doth signifie a popular manner of election used by the holding up of hands Ortum est hoc verbum ex Groecorum consuetudine Beza Annot. in Act. 14.23 qui porrectis manibus suffragia ferebant as Beza notes it on the place who hereupon translates the word Cum per suffragia creassent wherein he hath been followed by some Translators of our Bibles who express it thus When they had created Elders by Election But whatsoever use the word might have in the old Greek Writers assuredly it either had no such use now or if it had it quite excludes the people of those Churches from having any hand in this Election 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 however used amongst the Grecians to signifie the approbation of the people testifyed by the holding up of their hands yet in the Church-construction it signifyeth Ordination done by the laying on of hands And this to save the labour of a further search is very throughly avouched by Calvin Calvin in Act. c. 14. v. 23. where he acknowledgeth that amongst Ecclesiastical Writers the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was used pro solenni ordinationis ritu for the solemn ceremony of Ordination which is in holy Scripture called Imposition of hands Particular instances hereof he that lists to see may find them gathered to his hand in the learned work of Bishop Bilson The perpet governm of Ch. Ch. c. 7. Calvin us supra before remembred But whereas Calvin hence collecteth that Paul and Barnabus permitted the Election of these Presbyters to the common suffrage of the people and that themselves did only preside therein Quasi moderatores ne quid rumultuose fieret only as Moderators of the business to see that it was fairly carried What other ground soever he might have for his conjecture assuredly he could collect none from the word here used For if that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did signifie election by holding up of hands Id. ibid. qualiter in Comitiis populi fieri solet as in Assemblies of the people it did use to be as he himself affirms it doth Then certainly none but Paul and Barnabas holding up
Strings and Harp In which he speaks if you observe as of a Bishop that had been long confirmed and setled in his place of Government and knew the temper of his people one that was vested with a constant and fixt preheminence above his Presbyters not with a temporary Presidency and no more than so But whatsoever doubt or scruple may be made about Onesimus his being Bishop or Angel at this time of the Church of Ephesus certain I am there can be none pretended against Polycarpus as if he were not then the Angel of the Church of Smyrna he being made Bishop of that See 13 years before Pullenger in Apocal Conc. 9. as Bullinger computes the time and holding it a long while after no less than 74 years as the Annals reckon it without vicissitude or alteration Now that this Polycarpus was Bishop of this Church of Smyrna appears by such a cloud of Witnesses as he that questioneth it may with equal reason Ignat. Vpist ad Polycarp make doubt of yesterday And first we have Ignatius Bishop of Antioch one of his Co-temporaries who taking him in transitu as he was led from Syria towards Rome to suffer Martyrdom did after write to him an Epistle in which he stileth him in the superscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bishop of the Church of Smyrna Irenaeus apud Euse l. 4. c. 10. con haeres l. 3. c. 3. Irenaeus one of his Disciples and who had often heard the good man discourse of his conversation with Saint John reporteth that he was not only taught by the Apostles and had conversed with many of those who had seen Christ in the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also was by them appointed Bishop of the Church in Smyrna Next comes in the whole Church of Smyrna Apud Euseb Eccl. hist l. 4. c. 15. in their Encyclical Epistle of his death and Martyrdom where he is called an Apostolical and Prophetical Doctor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Bishop of the Catholick Church of Smyrna After them speaks Polycrates Ap. Euseb hist Eccl. l. 5. c. 24. Bishop of Ephesus one of the Successours of Onesimus and so by consequence his Neighbour who being 38 years of age at the time of the death of Polycarpus attesteth to him saying amongst other things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he had been both Bishop and Martyr in Smyrna Tertal lib. de praescript Tertullian who lived about the same time with Polycrates though in another Clime or Region is more particular in the point not only making him Bishop of Smyrna as the others do but à Johanne collocatum refert making him to be placed or established there by Saint John the Apostle Euseb hist Eccl. l. 3. c. 30. From these hands and no doubt from many others it came at last to Eusebius Bish of Caesarea by whom it is affirmed that he was made Bishop of the Church of Smyrna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by those which had beheld the Lord and were his Ministers Saint Hierom finally doth inform us De Scryptor Eccl. in Polycar that he was a Disciple of Saint Johns ab eo Smyrnae Episcopus ordinatus and by him ordained Bishop of Smyrna By which it is most clear and evident that he was the Angel or Bishop of this Church and thereto constituted by Saint John other of the Apostles and Disciples of our Lord and Saviour concurring in the Ordination No titular or nominal Bishop only but such a one as had a body of Presbyters assistant and subservient to him as doth most evidently appear out of Ignatius his Epistle unto those of Smyrna Ignat. Epist ad Smyrnen wherein he telleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that they ought not to do any thing no not so much as to administer the Sacrament without the consent and approbation of their Bishop The Angel of the Church of Pergamus is next in order but who this was is not so easie to determine That there had been a Bishop of this Church before is proved by Paraeus out of Aretas Caesariensis Paraeus Com. in Apocal. c. 2. who makes Antipas whom we find mentioned Apocal 2.13 to be the Pastor of this Church under the Empire of Domitian who being cruelly put to death by the Pergamenians successor ejus haud dubiè fuit iste ad quem scribit his successour as there Paraeus doth observe must out of question be the man to whom as to the Angel of that Church these things are written And he informs us this withal that similis supplicii metu for fear of the like punishment which Antipas suffered though he continued constant in the faith of Christ he might grow more remiss and negligent in looking to his Pastoral Office So then the Angel of this Church was Pergamensis Episcopus the Bishop of Pergamus as he plainly calls him Id. in v. 14. and possibly may be that Gaius whom Clemens makes to be ordained Bishop of this Church by the hands of some of the Apostles Or if not he yet questionless some one particular person as Paraeus saith this we may rely upon though his name we know not Next is the Angel of the Church of Thyatira Antistes Thyatirensis that is Id. in v. 18. the Bishop of Thyatira saith Paraeus That Thyatira had a Bishop as other the seven Churches had was affirmed before And probably the Bishop of it at this time might be that Carpus who by the name of Carpus Bishop of Thyatira did suffer Martyrdom during the persecution raised by Antoninus whereof consult the Martyrologies Apr. 13. Euseb l. 4. c. 14. compared with Eusebius lib. 4. However we may take what Paraeus gives us that the Angel of this Church was the Bishop of it one singular and individual Person to whom our Saviour doth direct his charge though there be somewhat in the Text which is alledged to the contrary For whereas in the two former Epistles and the beginning of the present the stile is singular I know thy works Apoc. 2.2 4 9 13 14 19 20. and I have somewhat against thee here on a suddain as it were the stile is altered and it is Vobis autem dico but I say to you and unto the rest in Thyatira Apoc. 2.24 Smectym p. 53. Hence some infer that by the word Angel in that place is meant not any one singular person but the whole company of Presbyters and by the rest the residue of that People there the people governed and the governours in the plural number But this as I conceive will avail but little these alterations or enallages of number being no rare matters in the Scripture as doth appear by that so memorable place in the first of Timothy Salvabitur autem si permanserint 1 Tim. 2.15 where the Apostle doth begin in she and end in they Besides it is observed that the antienter and better Copies read it without the copulative
it not been a graft of his own heavenly planting Which graft what root it took in this present Age in little more than half an hundred years after Christs Ascension we shall best see by looking on this brief Chronologie which I have drawn to that intent The state of Holy Church in this first CENTURY Anno Chr. 34. OVR Saviour Christ suffered and rose again and ascended into glory S. James made Bishop of Hierusalem 35. The conversion of Paul 39. S. Peter takes upon him the Bishoprick or government of the Church of Antioch 41. S. Peter baptizeth Cornelius and his family opening the door of life unto the Gentiles 43. The Disciples first called Christians at Antiochia 44. Bishops ordained by Saint Peter in the Churches of sidon Berytus and Laodicea of Syria and other Cities of the East Saint Peter cometh to Rome and undertaketh the government of the Churches of the Circumcision founded in that City Paul and Barnabas called forth by the holy Ghost to the Apostleship of the Gentiles 45. Euodius made Bishop of Antioch S. Mark ordained Bishop of Alexandria 46. Saint Peter ordaineth many of his Disciples Bishops and sendeth them abroad into France Italy and Spain 49. Saint Paul ordaineth Presbyters in Churches of his Plantation 50. Eucherius one of St. Peters Disciples made Bishop of the Church of Triers in Germany 51. The Jews banished from Rome by Claudius Caesar in which regard Saint Peter leaving Rome committeth the government of his Church to Cletus by birth a Roman The Apostolical Council in Hierusalem Saint Paul maketh his first Journey into Macedonia 52. Saint Paul first Preacheth at Athens Corinth c. 55. Saint Paul taketh up his aboad at Ephesus and from thence writeth to those of Corinth 57. Timothy ordained by Saint Paul the first Bishop of Ephesus Titus ordained Bishop of Crete by the same Apostle Other of Pauls Disciples ordained Bishops for the Eastern Churches 58. Saint Paul calleth the Elders from Ephesus to Miletum 59. Saint Paul brought Prisoner unto Rome takes on himself the Government of the Churches of the Gentiles there 60. Archippus Bishop of the Colossians Epaphroditus ordained Bishep of the Philippians 61. Crescens made Bishop of Vienna in Daulphine Paul passeth into Spain leaving the Church of Rome to the care of Linus 63. Simeon elected Bishop of Hierusalem in the place of James by the joynt consent of the Apostles and Disciples 64. Anianus succeedeth Mark in the Bishoprick of Alexandria 67. Saint Peter planteth Churches and ordaineth Bishops in the Isle of Britain 68. Peter and Paul return to Rome 69. The Martyrdom of Peter and Paul at Rome by command of Nero. 70. Linus and Cletus or Anacletus succeed the two Apostles in the government of their Churches there 71. Ignatius succeedeth Euodius in the See of Antioch 74. Valerius succeeds Eucherius in the Church of Triers 80. Saint John taketh up his abode in Asia planting and confirming the Churches there and ordaining Bishops in the same 81. Linus being dead Clemens succeedeth him in the government of the Church of the Gentiles in Rome 84. Polycarpus made Bishop of Smyrna by Saint John 87. Abilius succeedeth Anianus in the Bishoprick of Alexandria 92. Saint John confined unto Patmos by Domitianus 93. Cletus or Anacletus being dead the Churches of the Circumcision in the City of Rome and parts adjoyning became united with the Gentiles under the Government of Clemens 97. Saint John writeth the Apocalypse to the Seven Churches in Asia 98. Saint John restored to Ephesus foundeth the Churches of Trallis and Magnesia ordaining Bishops in them both as in other places 99. At the intreaty of the Asian Bishops St. John writeth his Gospel 100. Cerdo succeeds Abilius in the Bishoprick of Alexandria 101. Saint John dieth at Ephesus in a good old age leaving the government of the Church in the hands of Bishops as Successors to the Apostles and the Vicars of Christ The End of the first Part. THE HISTORY OF EPISCOPACY The Second Part. From the Death of Saint JOHN the APOSTLE To the beginning of the Empire of CONSTANTINE By PETER HEYLYN D. D. IREN Lib. III. Cap. III. Habemus annumerare eos qui ab Apostolis instituti sunt EPISCOPI in Ecclesiis Successores eorum usque ad nos LONDON Printed by M. Clark to be sold by C. Harper 1681. THE HISTORY OF EPISCOPACY PART II. CHAP. I. What doth occur concerning Bishops and the Government of the Church by them during the first half of the second Century 1. Of the Condition of the Church of Corinth when Clemens wrote unto them his Epistle 2. What that Epistle doth contain in reference to this point in hand 3. That by Episcopi he meaneth Bishops truly and properly so called proved by the scope of the Epistle 4. And by a Text of Scripture therein cited 5. Of the Episcopal succession in the Church of Corinth 6. The Canons of the Apostles ascribed to Clemens what they say of Bishops 7. A Bishop not to be ordained under three or two at least of the same order 8. Bishops not barred by these Canons from any secular affairs as concern their families 9. How far by them restrained from the employments of the Common-wealth 10. The jurisdiction over Presbyters given to the Bishops by those Canons 11. Rome first divided into Parishes or Tituli by Pope Euaristus 12. The reasons why Presbyteries or Colleges of Presbyters were planted at the first in Cities 13. Touching the superiority over all the flock given to the Bishop by Ignatius 14. As also of the Jurisdiction by him allowed them 15. The same exemplified in the works of Justin Martyr FROM the Apostles we proceed unto their Disciples such as conversed with them and lived nearest to them And first of all we meet with Clemens once one of Pauls Disciples and by him remembred afterwards Deacon to Saint Peter Philip. 4.3 Epist ad Trallianos as Ignatius tells us and finally successor to them both in the administration of the Church of Rome as before was shewed Chap. 3. n. 8. Amongst the several Monuments of Piety which he left behind him the most renowned is his Epistle to the Church of Corinth of which Eusebius gives this testimony Euseb Hist Ecc. 1.3 c. 12.16 that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 famous and very much admired adding withal that as well anciently as in his times it used to be read publickly in the Congregation Tht occasion which induced him to write the same was a sedition or a faction rather raised in the Church which from the first Preaching of the Gospel there had been too much addicted to Divisions But what this faction was about 1 Cor. 3. or what occasion was then taken for the production of new broyls or the reviving of the old we shall best see by looking on this piece of Clemens recovered from the ruins of Antiquity by the care and industry of Patr. Yong Library-keeper to his Majesty Clemen
The like he also proves by the electing of Matthias Bishop in the place of Judas which was performed in medio Discentium in the middest of the Disciples and in the chusing of the seven done in the face of all the People This is the sum of what is there delivered by St. Cyprian and out of this I find three Corollaries or Conclusions gathered Smectymn p. 34. First that the special Power of judging of the worthiness and unworthiness of a man for the Prelacy was in the brest of the People Secondly The special Power of chusing or rejecting to his place according as they judged him worthy or unworthy resided in the People Thirdly That this power did descend upon the People de Divina Autoritate by Divine authority These are the points collected from St. Cyprians words which with the words themselves out of the which they are collected are to be taken into consideration because the weight of all this business doth rest upon them And first as for St. Cyprians words there is no such command of God touching Eleazar Pamel Annot. in Cypr. fol. 68. in any Bibles now remaining as is there laid down which thing Pamelius well observed And more than so the Text of Scripture now remaining is contrary to that which is there alledged God willing or commanding Moses to bring Aaron and Eleazar his son up into Mount Hor whither the people neither did nor might ascend Government of the Church c. 15. Numb 20.27 c. as it is well observed by our learned Bilson So that Eleazar not being chosen by the People but by God immediatly and his Ordination solemnized on the top of the Mount Moses and Aaron being only at the doing of it this can be no good Argument that the Election of the Prelate doth specially pertain unto the People And therefore it is very probable that Cyprian met with some corrupted Copy of the Book of God or else that we have none but corrupted Copies of the books of Cyprian As for the Election of Matthias Acts 1.15 though it was done in medio Discentium in the presence of the Disciples as the Scripture tells us yet surely the Disciples had no hand in the Hection the calling of an Apostle being too high a work for any of the sons of men to aspire unto ibid. ver 24. peculiar only to the Lord our God to whom the choice is also attributed in holy Scripture As for the Seven being they were to be the Stewards of the People in the disposing of their goods for the common benefit of the Church as before was noted good reason that the Election should be made by them whose goods and fortunes were to be disposed of So that there is no Law of God no Divine Ordinance of his expressed in Scripture by which the People are entituled either unto a special power of chusing their Bishops or to a necessary presence of the action though there be many good and weighty reasons which might induce the Fathers in the Primitive times not only to require their presence but sometimes also to crave their approbation and consent in the Elections of the Prelate Now for the presence of the People that seemeth to be required on this reason chiefly that their testimony should be had touching the life and behaviour of the party that was to be Ordained lest a wicked and unworthy person should get by stealth into the function of a Bishop it being required of a Bishop by St. Paul amongst other things that he must have a good report And who more able to make this report than the People are 1 Tim. 3. quae plebs viz. singulorum vitam plenissime novit who being naturally inquisitive Cypr. Epi. 68. know each mans life and hath had experience of his Conversation And as for their consent there wanted not some reasons why it was required especially before the Church was setled in a constant maintenance and under the protection and defence of a Christian Magistrate For certainly as our Reverend Bilson well observeth Bilson's perpetual Government c. 15. the People did more willingly maintain more quietly receive more diligently hear and more heartily love their Bishops when their desires were satisfied in the choice though merely formal of the man than when he was imposed upon them or that their fancies and affections had been crossed therein But yet I cannot find upon good authority that the special power of chusing or rejecting did reside in them though indeed somewhat did depend upon their approbation of the party and this no otherwise than according to the custom of particular Churches In Africk as it seems the use was this that on the death or deposition of a Bishop Cypr. Ep. 68. Episcopi ejusdem Provinciae quique proximi conveniant the neighbouring Bishops of the Province did meet together and repair unto that People who were to be provided of a Pastor that so he might be chosen praesente Plebe the People being present at the doing of it and certifying what they knew of his Conversation And this appears to be the general usage per Provincias fere universas through almost all parts of Christendom Where plainly the Election of the new Prelate resided in the Bishops of the same Province so convened together and if upon examination of his life and actions there was no just exception laid against him manus ei imponebatur he was forthwith ordained Bishop and put into possession of his place and Office But it was otherwise for a long while together in the great Patriarchal Church of Alexandria in which the Presbyters had the Election of their Bishop Presbyteri unum ex se Electum as St. Hierom noteth Hieron ad Euagrium the Presbyters of that Church did chuse their Bishop from amongst themselves no care being had for ought appeareth in the Father either unto the Peoples consent or presence And this continued till the time of Heraclas and Dionysius as he there informeth us of whom we shall speak more hereafter But whatsoever interest either the Clergy in the one Church or the People challenged in the other there is remaining still a possession of it in the Church of England the Chapter of the Cathedral or Mother-Church making the Election in the name of the Clergy the King as Caput Reipublicae the head and heart also of his people designing or commending a man unto them and freedom left unto the People to be present if they will at his Election and to except against the man as also at his Confirmation if there be any legal and just exception to be laid against him Next for the Ordination of the Presbyters it was St. Cyprians usual custom to take the approbation of the People along with him as he himself doth inform us in an Epistle of his to his charge at Carthage inscribed unto the Presbyters and Deacons and the whole body of the people In ordinandis clericis
do of this In Gen. 6. n. 17. The Jesuit Pererius shall stand up to make good the first and Doctor Cracanthorp to avow the second Pererius first resolves it clearly numerum Septenarium etiam in rebus pessimis execrandis saepenumero positum esse in Scriptura sacra As for example The evil spirit saith St. Luke brought with him seven spirits worse than himself and out of Mary Magdalen did Christ cast out seven Devils as St Mark tells us So in the Revelation St. John informs us of a Dragon that had seven Heads and seven Crowns as also of seven Plagues sent into the Earth and seven Viols of Gods wrath poured out upon it He might have told us had he listed that the purple Beast whereon the great Whore rid had seven Heads also and that she sat upon seven Mountains It 's true saith he which David tells us that he did praise God seven times a day but then as true it is which Solomon hath told us that the just man falleth seven times a day So in the Book of Genesis we have seven lean Kine and seven thin ears of Corn as well as seven fat Kine and seven full Ears To proceed no further Pererius hereupon makes this general resolution of the case Apparet igitur eosdem numeros aeque in bonis malis poni usurpari in sacra scriptura Next whereas those of Rome as before I noted have gone the same way to find out seven Sacraments Contra Spalat cap. 30. our Cracanthorpe to shew the vanity of that Argument doth the like for the proof of two Quod si nobis fas esset c. If it were lawful for us to take this course we could produce more for the number of two than they can for seven As for example God made two great lights in the Firmament and gave to man two Eys two Ears two Feet two Hands two Arms. There were two Nations in the womb of Rebecca two Tables of the Law two Cherubins two Sardonich stones in which were written the names of the sons of Israel Thou shalt offer to the Lord two Rams two Turtles two Lambs of an year old two young Pigeons two Hee-goats two Oxen for a Peace-Offering Let us make two Trumpets two Doors of the wood of Olives two Nets two Pillars There were two Horns of the Lamb two Candlesticks two Olive-branches two Witnesses two Prophets two Testaments and upon two Commandments hang all the Law and the Prophets saith our Saviour Congruentiis facile vinceremus si nobis in hunc campum descendere libet c. We should saith he presume of an easie victory should we thus dally with congruities as do those of Rome Hence we conclude that by the light of Scripture we find not any thing in Nature why either every seventh day should or every second day should not be a Sabbath Not to say any thing of the other Numbers of which the like might be affirmed if we would trouble our selves about it It 's true this Trick of trading in the mysteries of Numbers is of long standing in the Church and of no less danger first borrowed from the Platonists and the Pythagoreans by the ancient Hereticks Marcion Valentinus Basilides and the rest of that damned crew the better to disguise their errours and palliate their impieties Some of the Fathers afterwards took up the device perhaps to foil the Hereticks at their own weapons though many of them purposely declined it Sure I am Chrysostom dislikes it In Gen. hom 24. Who on those words in the 7th of Genesis by seven and by seven which is the Number now debated doth instruct us thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Many saith he do tell strange matters of this fact and taking an occasion hence make many observations out of several Numbers Whereas not observation but only an unseasonable curiosity hath produced those fictions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence so many Heresies had their first original For oftentimes that out of our abundance we may fit their fancies we find the even or equal number no less commemorated in holy Scripture as when God sent out his Disciples by two and two when he chose twelve Apostles and left four Evangelists But these things it were needless to suggest to you who have so many times been lessoned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stop your Ears against such follies Saint Augustine also though he had descanted a while upon the mysteries of this Number yet he cuts off himself in the very middle De Civit. Dei l. 11. c. 31. as it were Ne scientiolam suam leviter magis quam utiliter jactare velle videatur lest he should seem to shew his reading with more pride than profit And thereupon he gives this excellent Rule which I could wish had been more practised in this case Habenda est itaque ratio moderationis gravitatis ne forte cum de numero multum loquimur mensuram pondus negligere judicemus We must not take saith he so much heed of Numbers that we forget at the last both weight and measure And this we should the rather do because that generally there is no Rule laid down or any reason to be given in Nature why some particular numbers have been set apart for particular uses when other numbers might have served why Hiericho should be rather compassed seven times than six or eight why Abraham rather trained three hundred and eighteen of his servants than three hundred and twenty or why his servant took ten Camels with him into Padan Aram and not more or less with infinite others of this kind in the Law Levitical Yet I deny not but that some reason may be given why in the Scripture things are so often ordered by sevens and sevens Respons ad qu. 69. viz. as Justin Martyr tells 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the better to preserve the memory or the Worlds Creation Another reason may be added which is by this inculcating of the number of seven unto the Jews to make that people who otherwise were at first averse from it as before I noted continually mindful of the Sabbath In Isaia 4. Numerum septenarium propter Sabbatum Judaeis familiarem esse was the observation of S. Hierom. To draw this point unto an end It is apparent by what hath before heen spoken that there is no Sabbath to be found in the beginning of the World or mentioned as a thing done in the second of Genesis either on any strength of the Text it self or by immediate Ordinance and command from God collected from it or by the law and light of nature imprinted in the soul of man at his first Creation much less by any natural fitness in the number of seven whereby it was most capable in it self of so high an honour which first premised we shall the easier see what hath been done in point of practice CHAP. II. That there was no Sabbath
of the affairs of the Christian Church cannot but be displeasing unto them which are not Christianly affected Our former Book we destinated to the Jewish part of this enquiry wherein though long it was before we found it yet at the last we found a Sabbath A Sabbath which began with that state and Church and ended also when they were no longer to be called a Nation but a dispersed and scattered ruin of what once they were In that which followeth our Enquiry must be more diffused of the same latitude with the Church a Church not limited and confined to some Tribes and Kindreds but generally spreading over all the World We may affirm it of the Gospel what Florus sometimes said of the state of Rome Ita late per orbem terrarum arma circumtulit ut qui res ejus legunt non unius populi sed generis humani facta discunt The history of the Church and of the World are of like extent So that the search herein as unto me it was more painful in the doing so unto thee will it be more pleasing being done because of that variety which it will afford thee And this Part we have called the History of the Sabbath too although the institution of the Lords Day and entertainment of the same in all times and Ages since that institution be the chief thing whereof it treateth For being it is said by some that the Lords Day succeeded by the Lords appointment into the place and rights of the Jewish Sabbath so to be called and so to be observed as the Sabbath was this Book was wholly to be spent in the search thereof whether in all or any Ages of the Church either such doctrine had been preached or such practice pressed upon the Conscience of Gods people And search indeed we did with all care and diligence to see if we could find a Sabbath in any evidence of Scripture or writings of the holy Fathers or Edicts of Emperours or Decrees of Councils or finally in any of the publick Acts and Monuments of the Christian Church But after several searches made upon the alias and the pluries we still return Non est inventus and thereupon resolve in the Poets language Et quod non invenis usquam esse putes nosquam that which is no where to be found may very strongly be concluded not to be at all Buxdorfius in the 11th Chapter of his Synagoga Judaica out of Antonius Margarita tells us of the Jews quod die sabbatino praeter animam consuetam praediti sunt alia that on the Sabbath day they have an extraordinary soul infused into them which doth enlarge their hearts and rouze up their spirits Ut Sabbatum multo honorabilius peragere possint that they may celebrate the Sabbath with the greater bonour And though this sabbatarie soul may by a Pythagorical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seem to have transmigrated from the Jews into the Bodies of some Christians in these later days yet I am apt to give my self good hopes that by presenting to their view the constant practice of Gods Church in all times before and the consent of all Gods Churches at this present they may be dispossessed thereof without great difficulty It is but anima superflua is Buxdorfius calls it and may be better spared than kept because superfluous However I shall easily persuade my self that by this general representation of the estate and practice of the Church of Christ I may confirm the wavering in a right persuasion and assure such as are already well affected by shewing them the perfect harmony and agreement which is between this Church and the purest times It is our constant prayer to Almighty God as well that he would strengthen such as do stand and confirm the weak as to raise up those men which are fallen into sin and errour As are our prayers such should be also our endeavours as universal to all sorts of men as charitable to them in their several cases and distresses Happy those men who do aright discharge their Duties both in their prayers and their performance The blessing of our labours we must leave to him who is all in all without whom all Pauls planting and Apollo's watering will yield poor encrease In which of these three states soever thou art good Christian Reader let me beseech thee kindly to accept his pains which for thy sake were undertaken that so he might in some poor measure be an instrument to strengthen or confirm or raise thee as thy case requires This is the most that I desire and less than this thou couldst not do did I not desire it And so fare thee well THE HISTORY OF THE SABBATH The Second Book CHAP. I. That there is nothing found in Scripture touching the keeping of the Lords Day 1. The Sabbath not intended for a perpetual Ordinance 2. Preparatives unto the dissolution of the Sabbath by our Saviour Christ 3. The Lords day not enjoyned in the place thereof either by Christ or his Apostles but instituted by the Authority of the Church 4. Our Saviours Resurrection on the first day of the week and apparitions on the same make it not a Sabbath 5. The coming down of the Holy Ghost upon the first day of the week makes it not a Sabbath 6. The first day of the week not made a Sabbath more than others by Saint Peter Saint Paul or any other of the Apostles 7. Saint Paul frequents the Synagogue on the Jewish Sabbath and upon what reasons 8. What was concluded against the Sabbath in the Council holden in Hierusalem 9. The preaching of Saint Paul at Troas upon the first day of the week no argument that then that day was set apart by the Apostles for religious exercises 10. Collections on the first day of the week 1 Cor. 16. conclude as little for that purpose 11. Those places of Saint Paul Galat. 4.10 Colos 2.16 do prove invincibly that there is no Sabbath to be looked for 12. The first day of the week not called the Lords day until the end of this first Age and what that title adds unto it WE shewed you in the former Book what did occur about the Sabbath from the Creation of the World to the destruction of the Temple which comprehended the full time of 4000 years and upwards in the opinion of the most and best Chronologers Now for five parts of eight of the time computed from the Creation to the Law being in all 2540 years and somewhat more there was no Sabbath known at all And for the fifteen hundred being the remainder it was not so observed by the Jews themselves as if it had been any part of the Law of Nature but sometimes kept and sometimes broken either according as mens private businesses or the affairs of the republick would give way unto it Never such conscience made thereof as of Adultery Murder Blasphemy or Idolatry no not when as the Scribes and Pharisees had most made it
on another Sabbath that in the Synagogue he beheld a man with a withered hand and called him forth and made him come into the midst and stretch out his hand and then restored it Hereupon Athanasius notes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Christ reserved his greatest miracles for the Sabbath day and that he bade the man stand forth in defiance as it were of all their malice and informing humour His healing of the Woman which had been crooked 18. years and of the man that had the Dropsie one in the Synagogue the other in the house of a principal Pharisee Joh. 9. are proof sufficient that he feared not their accufations But that great cure he wrought on him that was born blind is most remarkable to this purpose First in relation to our Saviour who had before healed others with his Word alone but here he spit upon the ground and made clay thereof and anointed the eyes of the blind man with the clay L. 1. Haeres 30. n. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to mould clay and make a Plaister was questionless a work so saith Epiphanius Next in relation to the Patient whom he commanded to go into the Pool of Siloam and then wash himself which certainly could not be done without bodily labour These words and actions of our Saviour at before we said gave the first hint to his Disciples for the abolishing of the Sabbath amongst other Ceremonies which were to have an end with our Saviours sufferings to be nailed with him to his Cross and buried with him in his Grave for ever Now where it was objected in S. Austins time why Christians did not keep the Sabbath since Christ affirms it of himself that he came not to destroy the Law but to fulfil it Cont. Faust l. 19. c. 9. the Father thereto makes reply that therefore they observed it not Quia quod ea figura profitebatur jam Christus implevit because our Saviour had fulfilled whatever was intended in that Law by calling us to a spiritual rest in his own great mercy For as it is most truly said by Epiphanius Lib. 1 haer 30. n. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He was the great and everlasting Sabbath whereof the less and temporal Sabbath was a type and figure which had continued till his coming by him commanded in the Law in him destroyed and yet by him fulfilled in the holy Gospel So Epiphanius Neither did he or his Disciples ordain another Sabbath in the place of this as if they had intended only to shift the day and to transfer this honour to some other time Their doctrine and their practice are directly contrary to so new a fancy It 's true that in some tract of time the Church in honour of his Resurrection did set apart that day on the which he rose to holy exercises but this upon their own authority and without warrant from above that we can hear of more than the general warrant which God gave his Church that all things in it be done decently and in comely order This is that which is told us by Athanasius Hom. de Semente 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we honour the Lords day for the Resurrection So Maximus Taurinensis Dominicum diem ideo solennem esse Hom. 3. de Pentecost quia in eo salvatur velut sol oriens discussis infernorum tenebris luce resurrectionis emicuerit That the Lords day is therefore solemnly observed because thereon our Saviour like the rising Sun dispelled the clouds of hellish darkness by the light of his most glorious Resurrection The like S. Austin Dies Dominicus Christianis resurrectione Domini declaratus est â—p 119. ex illo cepit habere fostivitatem suam The Lords day was made known saith he unto us Christians by the Resurrection and from that began to be accounted holy See the like lib. 22. de Civit. Dei c. 30. serm 15. de Verbis Apostoli But then it is withal to be observed that this was only done on the authority of the Church and not by any precept of our Lord and Saviour or any one of his Apostles And first besides that there is no such precept extant at all in holy Scripture Socrates hath affirmed it in the general 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Li. 5. c. 22. c. that the designs of the Apostles were not to busie themselves in prescribing Festival days but to instruct the People in the ways of godliness Now lest it should be said that Socrates being a Novatian was a profest Enemy to all the orders of the Church we have the same almost verbatim in Nicephorus li. 12. cap. 32. of his Ecclesiastical History De Sabb. Circumcis S. Athanasius saith as much for the particular of the Lords day that it was taken up by a voluntary usage in the Church of God without any commandment from above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. As saith the Father it was commanded at the first that the Sabbath day should be observed in memory of the accomplishment of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so do we celebrate the Lords day as a memorial of the beginning of a new Creation Where note the difference here delivered by that Reverend Prelate Of the Jews Sabbath it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it was commanded to be kept but of the Lords day there is no Commandment only a positive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an honour voluntarily afforded it by consent of men Therefore whereas we find it in the Homily entituled De Semente 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Christ transferred the Sabbath to the Lords day this must be understood not as if done by his commandment but on his occasion the Resurrection of our Lord upon that day being the principal motive which did induce his Church to make choice thereof for the assemblies of the People For otherwise it would plainly cross what formerly had been said by Athanasius in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not him only but the whole cloud of Witnesses all the Catholick Fathers in whom there is not any word which reflects that way but much in affirmation of the contrary For besides what is said before and elsewhere shall be said in its proper place The Council held at Paris An. 829. ascribes the keeping of the Lords Day at most to Apostolical tradition confirmed by the authority of the Church For so the Council Cap. 50. Christianorum religiosae devotionis quae ut creditur Apostolorum traditione immo Ecclesiae autoritate descendit mos inolevit ut Dominicum diem ob Dominicae resurrectionis memoriam honorabiliter colat And last of all Tostatus puts this difference between the Festivals that were to be observed in the Jewish Church in novo nulla festivitas à Christo legislatore determinata est sed in Ecclesia Praelati ista statuunt but in the new there were no Festivals at all prescribed by Christ as
said in holy Scripture that he was seen of them by the space of forty days as much on one as on another His first appearing after the night following his Resurrection which is particularly specified in the Book of God was when he shewed himself to Thomas who before was absent That the Text tells us John 20.26 was after eight days from the time before remembred which some conceive to be the eighth day after or the next first day of the week and thereupon conclude that day to be most proper for the Congregations or publick Meetings of the Church Diem octavum quo Christus Thomae apparuit In Joh. l. 17. cap. 18. Dominicum diem esse necesse est as Saint Cyril hath it Jure igitur sanctae congregationes die octavo in Ecclesia fiunt But where the Greek Text reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 post octo dies in the vulgar Latine after eight days according to our English Bibles that should be rather understood of the ninth or tenth than the eighth day after and therefore could not be upon the first day of the week as it is imagined Now as the premisses are untrue so the Conclusion is unfirm For if our Saviours apparition unto his Disciples were of it self sufficient to create a Sabbath then must that day whereon Saint Peter went on fishing John 21.3 be a Sabbath also and so must holy Thursday too it being most evident that Christ appeared on those days unto his Apostles So that as yet from our Redeemers Resurrection unto his Ascension we find not any word or Item of a new Christian Sabbath to be kept amongst them or any evidence for the Lords day in the four Evangelists either in precept or in practice The first particular passage which doth occur in holy Scripture touching the first day of the week is that upon that day the Holy Ghost did first come down on the Apostles and that upon the same Saint Peter Preached his first Sermon unto the Jews and Baptized such of them as believed there being added to the Church that day three thousand souls This hapned on the Feast of Pentecost which fell that year upon the Sunday or first day of the week as elsewhere the Scripture calls it but as it was a special and a casual thing so can it yield but little proof if it yield us any that the Lords Day was then observed or that the Holy Ghost did by selecting of that day for his descent on the Apostles intend to dignifie it for Sabbath For first it was a casual thing that Pentecost should fall that year upon the Sunday It was a moveable Feast as unto the day such as did change and shift it self according to the position of the Feast of Passeover the rule being this that on what day soever the second of the Passeover did fall upon that also fell the great Feast of Pentecost Emend Temp. l. 2. Nam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semper eadem est feria quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Scaliger hath rightly noted So that as often as the Passeover did fall upon the Saturday or Sabbath as this year it did then Pentecost fell upon the Sunday But when the Passeover did chance to fall upon the Tuesday the Pentecost fell that year upon the Wednesday sic de caeteris And if the rule be true as I think it is that no sufficient argument can be drawn from a casual fact and that the falling of the Pentecost that year upon the first day of the week be meerly casual the coming of the Holy Ghost upon that day will be no argument nor authority to state the first day of the week in the place and honour of the Jewish Sabbath There may be other reasons given why God made choice of that time rather than of any other As first because about that very time before he had proclaimed the Law upon Mount Sinai And secondly that so he might the better conntenance and grace the Gospel in the sight of men and add the more authority unto the doctrine of the Apostles The Feast of Pentecost was a great and famous Festival at which the Jews all of them were to come unto Hierusalem there to appear before the Lord and amongst others those which had their hands in our Saviours blood And therefore as S. Chrysostom notes it did God send down the Holy Ghost at that time of Pentecost In Act. 2. because those men that did consent to our Saviours death might publickly receive rebuke for that bloody act and so bear record to the power of our Saviours Gospel before all the World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that Father hath it So that the thing being casual as unto the day and special as unto the business then by God intended it will afford us little proof as before I said either that the Lords Day was as then observed or that the Holy Ghost did select that day for so great a work to dignifie it for a Sabbath As for Saint Peters Preaching upon that day and the Baptizing of so many as were converted to the faith upon the same it might have been some proof that now at least if nor before the first day of the week was set apart by the Apostles for religious exercises had they not honoured all days with the same performances But if we search the Scriptures we shall easily find that all days were alike to them in that respect no day in which they did not preach the word of life and administer the Sacraments of their Lord and Saviour to such as either wanted it or did desire it Or were it that the Scriptures had not told us of it yet natural reason would inform us that those who were imployed in so great a work as the Conversion of the World could not confine themselves unto times and seasons but must take all advantages whensoever they came But for the Scripture it is said in terms express first generally that the Lord added daily to the Church such as should be saved and therefore without doubt Acts 2.47 the means of their salvation were daily ministred unto them and in the fifth Chapter of the Acts Verse 42 and daily in the Temple and in every house they ceased not to teach and preach Jesus Christ Acts 8. So for particulars when Philip did Baptize the Eunuch either he did it on a working day as we now distinguish them and not upon the first day of the week and so it was no Lords day duty or else it was not held unlawful to take a journey on that day as some think it is Saint Peters Preaching to Cornelius and his Baptizing of that house was a week-days work as may be gathered from Saint Hierom. That Father tells us that the day whereon the vision appeared to Peter was probably the Sabbath Advers Jovinian l. 2. or the Lords Day as we call it now fieri potuit ut
they all made bold with Saint Pauls Table as it had been common to them all and as it seems to me saith he Paul sitting at the Table did discourse thus with them Therefore it seems by him that as the meeting was at an ordinary supper so the Discourse there happening was no Sermon properly but an occasional Dispute Lyra affirms the same and doth gloss it thus They came together to break bread i. e. saith he Pro refectione corporali for the refection and support of their Bodies only and being there Paul preached unto them or as the Greek and Latin have it he disputed with them prius eâ—s reficiens pane verbi divini refreshing of them first with the Bread of life This also seems to be the meaning of the Church of England who in the margin of the Bible Canon 80. allowed by Canon doth refer us unto the second of the Acts verse 46. where it is said of the Disciples that they did break their bread from house to house and eat their meat together with joy and singleness of heart which plainly must be meant of ordinary and common meats Calvin not only so affirms it but censures those who take it for the holy Supper Nam quod hic fractionem panis nonnulli interpretantur sacram coenam In Acts 2. alienum mihi videtur à mente Lucae c. as he there discourseth Then for the time our English reads it upon the first day of the week agreeably unto to the exposition of most ancient Writers and the vulgar Latin which here as in the four Evangelists doth call the first day of the week una Sabbati Yet since the Greek phrase is not so perspicuous but that it may admit of a various exposition Erasmus renders it by uno die sabbatorum quodam die sabbatorum that is upon a certain Sabbath and so doth Calvin too and Pellican and Gualter all of them noted Men in their translations of that Text. Nor do they only so translate it but frame their Expositions also unto that Translation and make the day there mentioned to be the Sabbath Calvin takes notice of both readings Vel proximum sabbato diem intelligit In locum vel unum quodpiam sabbatum but approves the last Quod dies ille ad habendum conventum aptior fucrit because the Sabbath day was then most used for the like Assemblies Gualter doth so conceive it also that they assembled at this time on the Sabbath day Qui propter veterem morem haud dubie tune temperis celebrior habebatur Hom. 131. as that which questionless was then of most repute and name amongst them So that the matter is not clear as unto the day if they may judg it But take it for the first day of the week as the English reads it yet doth St. Austin put a scruple which may perhaps disturb the whole expectation though otherwise he be of opinion that the breaking of the Bread there mentioned might have some reference or resemblance to the Lords Supper Now this is that which St. Austin tells us Ep. 86. Aut post peractum diem Sabbati noctis initio fuerunt congregati quae utique nox ad diem Dominicum h. e. ad unum Sabbati pertinebat c. Either saith he they were assembled on the beginning of the night which did immediatly follow the Sabbath day and was to be accounted as a part of the Lords day or first day of the week and breaking Bread that night as it is broken in the Sacrament of the Lords Body continued his discourse till midnight Ut lucescente proficisceretur Dominico die that so he might begin his Journey with the first dawning of the Lords day which was then at hand Or if they did not meet till the day it self since it is there expressed that he preached unto them being to depart upon the morrow we have the reason why he continued his Discourse so long viz. because he was to leave them Et eos sufficienter instruere cupiebat and he desired to lesson them sufficiently before he left them So far St. Austin Chuse which of these you will and there will be but little found for sanctifying the Lords day by St. Paul at Troas For if this meeting were upon Saturday night then made S. Paul no scruple of travelling upon the Sunday or if it were on the Sunday and that the breaking Bread there mentioned were the celebration of the Sacrament which yet St. Augustine saith not in terms express but with a sicut yet neither that nor the Discourse or Sermon which was joyned unto it were otherwise than occasional only by reason of St. Pauls departure on the morrow after Therefore no Sabbath or established day of publick meeting to be hence collected This action of St. Paul at Troas is placed by our Chronologers in Anno 57. of our Saviours birth and that year also did he write his first Epistle to the Corinthians wherein amongst many other things he gives them this direction touching Collections for the poorer Brethren at Hierusalem Concerning the gathering for the Saints C. 16. v. 1. saith he as I have ordained in the Churches of Galatia so do ye also And how was that Every first day of the week let every one of you set aside by himself and lay up as God hath prospered him that there be no gatherings when I come This some have made a principal argument to prove the Institution of the Lords day to be Apostolical and Apostolical though should we grant it yet certainly it never can be proved so from this Text of Scripture For what hath this to do with a Lords day Duty or how may it appear from hence that the Lords day was ordered by the Apostles to be weekly celebrated instead of the now antiquated Jewish Sabbath being an intimation only of St. Pauls desire to the particular Churches of the Galatians and Corinthians what he would have them do in a particular and present case Agabus had signified by the Spirit that there should be a great dearth over all the World Acts 11.28 29. and thereupon the Antiochians purposed to send relief unto the Brethren which dwelt in Judaea It is not to be thought that they made this Collection on the Sunday only but sent their common bounties to them when and as often as they pleased Collections for the poor in themselves considered are no Lords day Duties no Duties proper to the day and therefore are not here appointed to be made in the Congregation but every man is ordered to lay up somewhat by himself as it were in store that when it came to a sull round sum it might be sent away unto Hierusalem which being but a particular case and such a case as was to end with the occasion can be no general rule for a perpetuity For might it not fall out in time that there might be no poor nay no Saints at all in all
met together for religious exercises Which their religious exercises when they were performed or if the times were such that their Assemblies were prohibited and so none were performed at all it was not held unlawful to apply themselves unto their ordinary labours as we shall see anon in the following Ages For whereas some have gathered from this Text of the Revelation from S. John's being in the spirit on the Lords day as the phrase there is that the Lords day is wholly to be spent in spiritual exercises that their conceit might probably have had some shew of likelihood had it been said by the Apostle that he had been in the spirit every Lords day But being as it is a particular case it can make no rule unless it be that every man on the Lords day should have Dreams and Visions and be inspired that day with the spirit of Prophecy no more than if it had been told us upon what day Saint Paul had been rapt up into the third Heaven every man should upon that day expect the like Celestial raptures Add here how it is thought by some â—â—omarus de â— abbat c. 6. that the Lords day here mentioned is not to be interpreted of the first day of the week as we use to take it but of the day of his last coming of the day of judgment wherein all flesh shall come together to receive their sentence which being called the Lords day too in holy Scripture that so the spirit may be saved in the day of the Lord 1 Cor. 5.5 S. John might see it being rapt in spirit as if come already But touching this we will not meddle let them that own it look unto it the rather since S. John hath generally been expounded in the other sence by Aretas and Andreas Caesariensis upon the place by Bede de rat temp c. 6. and by the suffrage of the Church the best expositor of Gods Word wherein this day hath constantly since the time of that Apostle been honoured with that name above other days Which day how it was afterwards observed and how far different it was thought from a Sabbath day the prosecution of this story will make clear and evident CHAP. II. In what estate the Lords day stood from the death of the Apostles to the reign of Constantine 1. Touching the orders setled by the Apostles for the Congregation 2. The Lords day and the Saturday both Festivals and both alike observed in the East in Ignatius time 3. The Saturday not without great difficulty made a Fasting day 4. The Controversie about keeping Easter and how much it conduceth to the present business 5. The Feast of Easter not affixed to the Lords day without much opposition of the Eastern Churches 6. What Justin Martyr and Dionysius of Corinth have left us of the Lords day Clements of Alexandria his dislike thereof 7. Vpon what grounds the Christians of the former times used to pray standing on the Lords day and the time of Penteco st 8. What is recorded by Tertullian of the Lords day and the Assemblies of the Church 9. Origen as his Master Clemens had done before dislikes set days for the Assembly 10. S. Cyprian what he tells us of the Lords day and of the reading of the Scriptures in S. Cyprians time 11. Of other holy days established in these three first Ages and that they were observed as solemnly as the Lords day was 12. The name of Sunday often used for the Lords day by the primitive Christians but the Sabbath never WE she wed you in the former Chapter whatever doth occur in the Acts and Monuments of the Apostles touching the Lords day and the Sabbath how that the one of them was abrogated as a part of the Law of Moses the other rising by degrees from the ruins of it not by Authority divine for ought appears but by Authority of the Church As for the duties of that day they were most likely such as formerly had been used in the Jewish Synagogues reading the Law and Prophets openly to the Congregation and afterwards expounding part thereof as occasion was calling upon the Lord their God for the continuance of his mercies and singing Psalms and Hymns unto him as by way of thankfulness These the Apostles found in the Jewish Church and well approving of the same as they could not otherwise commended them unto the care of the Disciples by them to be observed as often as they met together on what day soever First for the reading of the Law In Jos hom 15. Origen saith expresly that it was ordered so by the Apostles Judaicarum historiarum libri traditi sunt ab Apostolis legendi in Ecclesiis as he there informs us To this was joyned in tract of time the reading of the holy Gospel and other Evangelical writings it being ordered by S. Peter that S. Marks Gospel should be read in the Congregation HIst l. 2.15 1 Thes ca. ult v. 17. as Eusebius tells us and by S. Paul that his Epistle to the Thessalonians should be read unto all the holy Brethren and also that to the Colossians to be read in the Church of the Laodiceans as that from Laodicea in the Church of the Colossians By which example Ca. ult v. 16. not only all the writings of the Apostles but many of the writings of Apostolical men were publickly read unto the People and for that purpose one appointed to exercise the ministry of a Reader in the Congregation So antient is the reading of the Scriptures in the Church of God To this by way of comment or application was added as we find by S. Paul's directions the use of Prophesie or Preaching 1 Cor. 14. v. 3. interpretation of the Scriptures to edifying and to exhortation and to comfort This exercise to be performed with the head uncovered as well the Preacher as the hearer 1 Cor. 11.4 Every man Praying or Prophesying with his head covered dishonoureth his head as the Apostle hath informed us Where we have publick Prayers also for the Congregation the Priest to offer to the Lord the prayers and supplications of the People and they to say Amen unto those prayers which the Priest made for them These to contein in them all things necessary for the Church of God which are the subject of all supplications prayers intercessions 1 Tim. 2. and giving of thanks and to extend to all men also especially unto Kings and such as be in Authority that under them we may be godly and quietly governed leading a peaceable life in all godliness and honesty For the performance of which last duties with the greater comfort it was disposed that Psalms and Hymns should be intermingled with the rest of the publick service which comprehending whatsoever is most excellent in the Book of God and being so many notable forms of praise and prayer were chearfully and unanimously to be sung amongst them 1 Cor. 14.26 And thereupon S. Paul reprehended
Hom. 131. Gualter more generally that the Christians first assembled on the Sabbath day as being then most famous and so most in use but when the Churches were augmented preximus à sabbato dies rebus sacris destinatus the next day after the Sabbath was designed to those holy uses If not before then certainly not so commanded by our Saviour Christ and if designed only then not enjoyned by the Apostles Apoc. 1.10 Yea Beza though herein he differ from his Master Calvin and makes the Lords day meetings to be Apostolicae verae divinae traditionis to be indeed of Apostolical and divine Tradition yet being a Tradition only although Apostolical it is no Commandment And more than that he tells us in another place that from St. Pauls preaching at Troas and from the Text. In Act. 20. 1 Corinth 16.2 non inepte colligi it may be gathered not unfitly that then the Christians were accustomed to meet that day the ceremony of the Jewish Sabbath beginning by degrees to vanish But sure the custom of the people makes no divine Traditions and such conclusions as not unfitly may be gathered from the Text are not Text it self Others there be who attribute the changing of the day to the Apostles not to their precept but their practice So Mercer Apostoli in Dominicum converterunt In Gen. the Apostles changed the Sabbath to the Lords day in Gen. 2. Paraeus attributes the same Apostolicae Ecclesiae unto the Apostolical Church or Church in the Apostles time quomodo autem facta sit haec mutatio in sacris liberis expressum non habemus but how by what authority such a change was made is not delivered in the Scripture In Thesib p. 733. And John Cuchlinus though he call it consuetudinem Apostolicam an Apostolical custom yet he is peremptory that the Apostles gave no such Commandment Apostolos praeceptum reliquisse constanter negamus So Simler calls it only consuetudinem tempore Apostolorum receptam a custom taken up in the Apostles time And so Hospinian De sestis Chr. p. 24. although saith he it be apparent that the Lords day was celebrated in the place of the Jewish Sabbath even in the times of the Apostles non invenitur tamen vel Apostolos vel alios lege aliqua praecepto observationem ejus instituisse yet find we not that either they or any other did institute the keeping of the same by any law or precept but left it free In 4. praecept Thus Zanchius nullibi legimus Apostolos c. We do not read saith he that the Apostles commanded any to observe this day We only read what they and others did upon it liberum ergo reliquerunt which is an argument that they left it to the Churches power To those add Vrsin in his Exposition of the fourth Commandment liberum Ecclesiae reliquit alios dies eligere In Catech. Palat. and that the Church made choice of this in honour of our Saviours Resurrection Aretius in his Common-places Christiani in Dominicum transtulerunt Gomarus and Ryvet in the Tracts before remembred Both which have also there determined that in the chusing of this day the Church did exercise as well her Wisdom as her Freedom her freedom being not obliged unto any day by the Law of God her wisdom ne majori mutatione Judaeos offenderet that by so small an alteration she might the less offend the Jews who were then considerable As for the Lutheran Divines it is affirmed by Doctor bound that for the most part they ascribe too much unto the liberty of the Church in appointing days for the assembly of the people which is plain confession But for particulars Brentius as Doctor Prideaux tells us calls it civilem institutionem a civil institution and no commandment of the Gospel which is no more indeed than what is elsewhere said by Calvin when he accounts no otherwise thereof than ut remedium retinendo ordini necessarium as a fit way to retain order in the Church And sure I am Chemnitius tells us that the Apostles did not impose the keeping of this day as necessary upon the consciences of Gods people by any Law or Precept whatsoever sed libera fuit observatio ordinis gratia but that for orders sake it had been voluntarily used amongst them of their own accord Thus have we proved that by the Doctrine of the Protestants of what side soever and those of greatest credit in the several Churches eighteen by name and all the Lutherans in general of the same opinion that the Lords day is of no other institution than the authority of the Church Which proved the last of the three Theses that still the Church hath power to change the day and to transfer it to some other will follow of it self on the former grounds the Protestant Doctors before remembred in saying that the Church did institute the Lords day as we see they do confessing tacitely that still the Church hath power to change it Nor do they tacitely confess it as if they were affraid to speak it out but some of them in plain terms affirm it as a certain Truth Zuinglius the first Reformer of the Switzers hath resolved it so in his Discourse against one Valentine Gentilis a new Arian Heretick Audi mi Valentine quibus modis rationibus sabbatum ceremoniale reddatur Tom. 1. p. 254. ◠Harken now Valentine by what ways and means the Sabbath may be made a ceremony if either we observe that day which the Jews once did or think the Lords day so affixed unto any time ut nefas sit illum in aliud tempus transferre that we conceive it an impiety it should be changed unto another on which as well as upon that we may not rest from labour and harken to the Word of God if perhaps such necessity should be this would indeed make it become a ceremony Nothing can be more plain than this Yet Calvin is as plain when he professeth that he regardeth not so much the Number of seven ut ejus servituti Ecclesias astringeret as to enthral the Church unto it Sure I am Doctor Prideaux reckoneth him as one of them who teach us that the Church hath power to change the day and to transfer it to some other and that John Barclaie makes report In orat de Sab. how once he had a Consultation de transferenda Dominica in feriam quintam of altering the Lords day unto the Thursday Bucer affirms as much as touching the Authority and so doth Bullinger and Brentius Vrsine and Chemnitius as Doctor Prideaux hath observed Of Bullinger Bucer Brentius I have nought to say because the places are not cited but take it as I think I may upon his credit But for Chemnitius he saith often that it is libera observatio a voluntary observation that it is an especial part of our Christian liberty not to be tied to Days and Times in matters which
nothing so obscure no term so intricate as to need any especial or distinct explication as those words Whom he hath chosen in Christ which being the very words of the same Apostle Ephesians first cap. 4. we will first paraphrase in the words of some ancient Writers Ambros in Epâ—st 1.4 and then illustrate them by others of our holiest Martyrs who had a principal hand in the Reformation First St. Ambrose amongst others sicut elegit nos in ipso as he hath chosen us in him Praescivit enim Deus omnes scil qui credituri essent in Christum For God saith he by his general prescience did foreknow every man that would believe in Christ To the same purpose speaks S. Chrysostom saying Quod dicit perinde est ac si dicat Per quem nos benedixit per eundem elegit and a little after Quid est in ipso elegit per eam quae in ipso habenda esset fidem For praestitit prius quam ipsi essemus Chrys in Ep. 14. magis autem prius quam mundi bujus jacerentur Fundamenta Which is as much as to say saith he as if he had said That we are blessed in him in whom we are chosen and we are chosen in him in whom we believe which he performed before we our selves had any being or rather before the foundations of the World were laid And to the same effect the Commentary upon St. Pauls Epistles ascribed to St. Jerom viz. in hoc praedestinavit ut haberent potestatem filii Dei ficri homines Hierom. in Epist 64. qui credere voluissent that is to say in this he hath predestinated us to Eternal life that men may be made the Sons of God if they will believe Which sayings of those ancient Writers we shall expound by others of our holy Martyrs and first Archbishop Cranmer L. 5. p. 372. in his Answer to Gardiner touching the holy Sacrament telleth us this viz. Christ saith he took unto himself not only their sins that many years before were dead and put their trust in him but also the sins of those that until his coming again should truly believe in his Gospel More fully Bishop Latimer thus When saith he we hear that some be chosen Serm. 3. Sunday after Epiphany part 3. fol. 198. and some be damned let us have good hope that we be amongst the chosen and live after this hope that is uprightly and godly then shall we not be deceived think that God hath chosen those that believe in Christ and Christ is the Book of Life If thou believest in him then art thou written in the Book of Life and shalt be saved By which we may the better understand that passage in the book of Homilies Hom. of the misery of Man f. 8. where it is said That the Scripture shutteth up all under sin that the promise by the faith of Jesus Christ should be given unto them that believe which is as much as can be comprehended in so narrow a compass This said as in the way of Explication we will next see what hath been positively delivered by our first Reformers concerning the fatality or absoluteness of Gods Decrees maintained by Calvin then and his followers since Of which thus Bishop Latimer in his Sermon upon Septuagesima Serm. on Sepfâ—ages f. 213. Some vain fellows make their reckoning thus What need I to mortifie my body with abstaining from all sin and wickedness I perceive God hath chosen some and some are rejected now if I be in the number of the chosen I cannot be damned but if I be accounted amongst the condemned number then I cannot be saved For Gods judgments are immutable such foolish and wicked reasons some have which bringeth them either to carnal liberty or to desperation Therefore it is as needful to beware of such Reason or Exposition of the Scriptures as it is to beware of the Devil himself To the same purpose in his third Sermon after the Epiphany viz. We read in the Acts of the Apostles that when St. Paul had made a long Sermon at Antioch There believed saith the Evangelist as many as were ordained unto everlasting life With the which saying a great number of people have been offended and have said We perceive that only those shall come to believe and so to everlasting life which are chosen of God unto it therefore it is no matter whatsoever we do for if we be chosen to everlasting life we shall have it And so they have opened a door unto themselves of all wickedness and carnal liberty against the true meaning of the Scripture For if they must be damned the fault is not in God but in themselves for it is written Deus vult omnes homines salvos fieri God would have all men should be saved But they themselves procure their own damnation and despise the passion of Christ by their own wicked and inordinate living 5. Hooper is bolder yet than he even to the censuring of those who by the fatality of these Decrees Hoop in Prefac before the ten Commandm make God to be the author of sin And first he lets us know in general That the blind Southsayers that write of things to come were more to be esteemed of than our curious and high-climing Wits for they attribute the cause of ill to the evil Aspect and sinister conjunctions of the Planets Which said we shall hear him speaking more particularly to the present point Id. Ibid. in this manner following viz. It is not a Christian mans part to attribute to his own free will with the Pelagian and extenuate Original sin nor to make God the Author of evil and our damnation nor yet to say God hath written fatal Laws with the Stoicks and in the necessity of Destiny violently pulleth one by the hair into Heaven and thrusteth the other headlong into Hell And in another place Our Gospellists saith he he better Learned than the Holy Ghost Id. Ibid. for they wickedly attribute the cause of punishment and adversity to Gods Providence which is the cause of no ill as he himself could do no ill and every mischief that is done they say it is Gods will Id. Ibid. And then again Howsoever man judgeth of Predestination God is not the cause of sin thou art not the God that willest sin and it is said That thy Perdition O Israel is of thy self and thy succour only of me And finally to shut up his discourse hereof with some Application he shall tell us thus Being admonished by the Scripture that we must leave sin Id. Ibid. and do the works commanded of God it will prove but a carnal opinion which we blind our selves withal of Fatal Destiny and in case there follow not in us knowledge of Christ amendment of life it is not a lively faith that we have but rather a vain knowledge and meer presumption Next let us look upon such passages in the writings
Clergy in the Church of of God hath been or is maintained with less charge to the Subject than the established Clergy of the Church of England Page 167 2. That there is no man in the Kingdom of England who payeth any thing of his own towards the maintenance and support of his Parish-Minister but by his Easter-Offering Page 171 3. That the change of Tithes into Stipends will bring greater trouble to the Clergy than is yet considered and far less profit to the Countrey than is now pretended Page 174 The History of Episcopacy PART I. CHAP. I. The Christian Church first founded by our Lord and Saviour in an imparity of Ministers 1. THE several Offices of Christ our Saviour in the Administration of his Church Page 187 2. The aggregating of Disciples to him Page 188 3. The calling of the Apostles out of them and why twelve in number ibid. 4. Of the Name and Office of an Apostle Page 189 5. What things were specially required unto the making of an Apostle Page 190 6. All the Apostles equal in Authority amongst themselves ibid. 7. The calling and approinting of the 70 Disciples Page 191 8. A reconciliation of some different Opinions about the number Page 192 9. The twelve Apostles superiour to the Seventy by our Saviours Ordinance ibid. 10. What kind of superiority it was that Christ interdicted his Apostles Page 193 11. The several powers faculties and preheminences given to the Apostles by our Saviour Christ Page 194 12. That the Apostles were Bishops averred by the ancient Fathers ibid. 13. And by the text of holy Scripture Page 195 CHAP. II. The foundation of the Church of Hierusalem under the Government of Saint James the Apostle and Simeon one of the Disciples the two first Bishops of the same 1. Matthias chosen in the place of Judas Page 196 2. The coming of the Holy Ghost and on whom it fell Page 197 3. The greatest measure of the Spirit fell on the Apostles and therewithal the greatest power ibid. 4. The several Ministrations in the Church then given and that in ranking of the same the Bishops are intended in the name of Pastors Page 198 5. The sudden growth of the Church of Hierusalem and making Saint James the first Bishop there ibid. 6. The former point deduced from Scripture Page 199 7. And proved by the general consent of Fathers ib. 8. Of the Episcopal Chair or throne of James and his Successors in Hierusalem Page 200 9. Simeon elected by the Apostles to succeed Saint James Page 201 10. The meaning of the word Episcopus and from whence borrowed by the Church ibid. 11. The institution of the Presbyters Page 202 12. What interest they had in the common business of the Church whilst St. James was Bishop ib. 13. The Council of Jerusalem and what the Presbyters had to do therein Page 203 14. The institution of the Seven and to what Office they were called ibid. 15. The names of Ecclesiastical Functions promiscuously used in holy Scripture Page 204 CHAP. III. The Churches planted by Saint Peter and his Disciples originally founded in Episcopacy 1. The founding of the Church of Antioch and that Saint Peter was the first Bishop there Page 205 2. A reconciliation of the difference about his next Successors in the same Page 206 3. A List of Bishops planted by him in the Churches of the Circumcision Page 207 4. Proofs thereof from St. Peters general Epistle to the Jews dispersed according to the exposition of the Ancient Writers ibid. 5. And from Saint Pauls unto the Hebrews Page 208 6. Saint Pauls Praepositus no other than a Bishop in the Opinion of the Fathers ibid. 7. Saint Peter the first Bishop of the Church of Rome Page 209 8. The difference about his next Successors there reconciled also ibid. 9. An Answer unto such Objections as have been made against Saint Peter's being Bishop there Page 210 10. Saint Mark the first Bishop of Alexandria and of his Successors Page 221 11. Notes on the observations of Epiphanius and Saint Hierom about the Church of Alexandria Page 212 12. An observation of Saint Ambrose applyed unto the former business ibid. 13. Of Churches founded by Saint Peter and his Disciples in Italy France Spain Germany and the Isle of Britain and of the Bishops in them instituted Page 213 CHAP. IV. The Bishoping of Timothy and Titus and other of Saint Pauls Disciples 1. The Conversion of Saint Paul and his ordaining to the place of an Apostle Page 214 2. The Presbyters created by Saint Paul Acts 14. of what sort they were Page 215 3. Whether the Presbyters or Presbytery did lay on hands with Paul in any of his Ordinations Page 216 4. The people had no voice in the Election of those Presbyters by Saint Paul ordained Page 217 5. Bishops not founded by Saint Paul at first in the particular Churches by him planted and upon what reasons ibid. 6. The short time that the Churches of Saint Pauls Plantation continued without Bishops over them Page 218 7. Timothy made Bishop of Ephesus by Saint Paul according to the general consent of Fathers Page 219 8. The time when Timothy was made Bishop according to the holy Scripture Page 220 9. Titus made Bishop of Cretans and the truth verified herein by the antient Writers Page 221 10. An Answer unto some Objections against the subscription of the Epistle unto Titus ibid. 11. The Bishoping of Dionysius the Areopagite Aristarchus Gaius Epaphroditus Epaphras and Archippus Page 222 12. As also of Silas Sosthenes Sosipater Crescens and Aristobulus Page 223 13. The Office of a Bishop not incompetible with that of an Evangelist ibid. CHAP. V. Of the Authority and Jurisdiction given unto Timothy and Titus and in them to all other Bishops by the Word of God 1. The authority committed unto Timothy and Titus was to be perpetual and not personal only Page 224 2. The power of Ordination intrusted only unto Bishops by the Word of God according to the exposition of the Fathers Page 225 3. Bishops alone both might and did ordain without their Presbyters Page 226 4. That Presbyters might not ordain without a Bishop proved by the memorable case of Colluthus and Ischyras ibid. 5. As by those also of Maximus and a Spanish Bishop Page 227 6. In what respects the joint assistance of the Presbyters was required herein Page 228 7. The case of the Reformed Churches beyond the Seas objected and declared ibid. 8. The care of ordering Gods Divine Service a work peculiar to the Bishop Page 229 9. To whom the Ministration of the Sacraments also doth in chief belong Page 230 10. Bishops to have a care that Gods Word be preached and to encourage those that take pains therein ibid. 11. Bishops to silence and reprove such Presbyters as preach other Doctrines Page 231 12. As also to correct and reject the Heretick ibid. 13. The censure and correction of inferiour Presbyters in point of life and conversation doth
belong also to Bishops 14. And of Lay-people if they walk unworthy of their Christian calling ibid. 15. Conjectural proofs that the description of a Bishop in the first to Timothy is of a Bishop strictly and properly called Page 233 CHAP. VI. Of the estate of holy Church particularly of the Asian Churces toward the later days of Saint John the Apostle 1. The time of Saint Johns coming into Asia Page 235 2. All the seven Churches except Ephesus of his Plantation ibid. 3. That the Angels of those Churches were the Bishops of them in the opinion of the Fathers Page 236 4. And of some Protestant Divines of name and eminency ibid. 5. Conclusive Reasons for the same Page 237 6. Who is most like to the Angel of the Church of Ephesus ibid. 7. That Polycarpus was the Angel of the Church of Smyrna Page 238 8. Touching the Angel of the Church of Pergamus and of Thiatyra ibid. 9. As also of the Churches of Sardis Philadelphia and Laodicea Page 239 10. What Successors these several Angels had in their several Churches Page 240 11. Of other Churches founded in Episcopacy by Saint John the Apostle ibid. 12. Saint John deceasing left the Government of the Church to Bishops as to the Successours of the Apostles Page 241 13. The ordinary Pastors of the Church Page 242 14. And the Vicars of Christ Page 243 15. A brief Chronologic of the estate of holy Church in this first Century Page 244 PART II. CHAP. I. What doth occur concerning Bishops and the Government of the Church by them during the first half of the second Century 1. OF the condition of the Church of Corinth when Clemens wrote unto them his Epistle Page 249 2. What that Epistle doth contain in reference to this point in hand Page 250 3. That by Episcopi he meaneth Bishops truly and properly so called proved by the scope of the Epistle Page 251 4. And by a text of Scripture therein cited ibid. 5. Of the Episcopal Succession in the Church of Corinth Page 252 6. The Canons of the Apostles ascribed to Clemens what they say of Bishops Page 253 7. A Bishop not to be ordained under three or two at least of the same Order ibid. 8. Bishops not barred by these Canons from any Secular affairs as concern their Families Page 254 9. How far by them restrained from the employments of the Common-wealth ibid. 10. The jurisdiction over Presbyters given to the Bishops by those Canons Page 255 11. Rome divided into Parishes or tituli by Pope Euaristus Page 256 12. The reasons why Presbyteries or Colleges of Presbyters were planted first in Cities ibid. 13. Touching the superiority over all the flock given to the Bishop by Ignatius Page 257 14. As also of the Jurisdiction by him allowed them Page 258 15. The same exemplified in the works of Justin Martyr Page 259 CHAP. II. The setling of Episcopacy together with the Gospel in the Isle of Britain by Pope Eleutherius 1. What Bishops Egesippus met with in his Peregrination and what he testifieth of them Page 260 2. Of Dionysius Bishop of Corinth and of the Bishops by him mentioned ibid. 3. How Bishops came to be ordained where none were left by the Apostles Page 261 4. The setling of the Gospel in the Isle of Britain by Pope Eleutherius Page 262 5. Of the Condition of the Church of Britain from the first preaching of the Gospel there till the time of Lucius Page 263 6. That Lucius was a King in those parts of Britain which we now call England Page 264 7. Of the Episcopal Sees here founded by King Lucius at that time Page 265 8. Touching the Flamines and Arch-flamines which those Stories speak of ibid. 9. What is most like to be the reason of the number of the Arch-bishopricks and Bishopricks here of old established Page 266 10. Of the Successors which the Bishops of this Ordination are found to have on true Record Page 267 11. Which of the British Metropolitans was antiently the Primate of that Nation Page 268 CHAP. III. The Testimony given to Episcopal Authority in the last part of this second Century 1. The difference betwixt Pope Victor and the Asian Bishops about the Feast of Easter Page 269 2. The interpleading of Polycrates and Irenaeus two renowned Prelates in the aforesaid cause Page 270 3. Several Councils called about it by the Bishops of the Church then being with observations on the same ibid. 4. Of the Episcopal Succession in the four prime Sees for this second Century Page 271 5. An Answer to some Objections made against the same Page 272 6. The great authority and esteem of the said four Sees in those early days ibid. 7. The use made of this Episcopal Succession by Saint Irenaeus Page 273 8. As also in Tertullian and some other Antients Page 274 9. Of the authority enjoyed by Bishops in Tertullians time in the administration of the Sacraments Page 275 10. As also in enjoyning Fasts and the disposing of the Churches treasury ibid. 11. And in the dispensation of the Keys Page 276 12. Tertullian misalledged in maintenance of the Lay-Presbytery Page 277 13. The great extent of Christianity and Episcopacy in Tertullians time concludes this Century Page 278 CHAP. IV. Of the Authority in the Government of the Church of Carthage enjoyed and exercised by Saint Cyprian and other Bishops of the same 1. Of the foundation and preheminence of the Church of Carthage Page 279 2. Of Agrippinus and Donatus two of Saint Cyprian's Predecessors ibid. 3. The troublesome condition of that Church at Cyprian's first being Bishop there Page 280 4. Necessitated him to permit some things to the discretion of his Presbyters and consent of the People Page 281 5. Of the Authority ascribed by Cyprian to the People in the Election of their Bishop Page 282 6. What power the People had de facto in the said Elections ibid. 7. How far the testimony rf the People was required in the Ordination of their Presbyters Page 283 8. The power of Excommunication reserved by Saint Cyprian to the Bishop only Page 284 9. No Reconciliation of a Penitent allowed by Cyprian without the Bishops leave and licence Page 285 10. The Bishop's power as well in the encouragement as in the punishment and censure of his Clergy Page 286 11. The memorable case of Geminius Faustinus one of the Presbyters of Carthage Page 287 12. The Bishop's power in regulating and declaring Martyrs Page 288 13. The Divine Right and eminent Authority of Bishops fully asserted by Saint Cyprian Page 289 CHAP. V. Of the condition and affairs of the two Patriarchal Churches of Alexandria and Antiochia 1. Of the foundation and first Professors of the Divinity-School in Alexandria Page 290 2. What is affirmed by Clemens one of those Professors concerning Bishops Page 291 3. Origen the Divinity Reader there permitted to expound the Scriptures in the presence of the Bishop of Caesarea ibid. 4. Contrary to
part of the fourth Commandment Page 359 3. The Annual Sabbaths no less solemnly observed and celebrated than the weekly were if not more solemnly Page 360 4. Of the Parasceue or Preparation to the Sabbath and the solemn Festivals Page 361 5. All manner of work as well forbidden on the Annual as the weekly Sabbaths Page 362 6. What things were lawful to be done on the Sabbath days Page 363 7. Touching the prohibitions of not kindling fire and not dressing meat Page 364 8. What moved the Gentiles generally to charge the Jews with Fasting on the Sabbath day Page 365 9. Touching this Prohibition Let no man go out of his place on the Sabbath day Page 366 10 All lawful recreations as Dancing Feasting Man-like Exercises allowed and practised by the Jews upon their Sabbaths ibid. CHAP. VI. Touching the observation of the Sabbath unto the time the People were established in the Promised Land 1. The Sabbath not kept constantly during the time the People wandred in the Wilderness Page 368 2. Of him that gathered sticks on the Sabbath day ibid. 3. Wherein the sanctifying of the Sabbath did consist in the time of Moses Page 369 4. The Law not ordered to be read in the Congregation every Sabbath day Page 370 5. The sack of Hiericho and the destruction of that People was upon the Sabbath Page 371 6. No Sabbath after this without Circumcision and how that Ceremony could consist with the Sabbaths rest Page 372 7. What moved the Jews to prefer Circumcision before the Sabbath Page 373 8. The standing still of the Sun at the prayers of Josuah c. could not but make some alteration about the Sabbath ibid. 9. What was the Priests work on the Sabbath day and whether it might stand with the Sabbaths rest Page 374 10. The scattering of the Levites over all the Tribes had no relation unto the reading of the Law on the Sabbath-days Page 375 CHAP. VII Touching the keeping of the Sabbath from the time of David to the Maccabees 1. Particular necessities must give place to the Law of Nature Page 376 2. That Davids flight from Saul was upon the Sabbath Page 377 3. What David did being King of Israel in ordering things about the Sabbath ibid. 4. Elijahs flight upon the Sabbath and what else hapned on the Sabbath in Elijah's time Page 378 5. The limitation of a Sabbath days journey not known amongst the Jews when Elisha lived Page 379 6. The Lord becomes offended with the Jewish Sabbaths and on what occasion ibid. 7. The Sabbath entertained by the Samaritans and their strange niceties therein Page 380 8. Whether the Sabbaths were observed during the Captivity ibid. 9. The special care of Nehemiah to reform the Sabbath Page 381 10. The weekly reading of the Law on the Sabbath days begun by Ezra Page 382 11. No Synagogues nor weekly reading of the Law during the Government of the Kings Page 383 11. The Scribes and Doctors of the Law impose new rigours on the People about their Sabbaths Page 384 CHAP. VIII What doth occur about the Sabbath from the Maccabees to the destruction of the Temple 1. The Jews refuse to fight in their own defence upon the Sabbath and what was ordered thereupon Page 385 2. The Pharisees about these times had made the Sabbath burdensome by their Traditions Page 386 3. Hierusalem twice taken by the Romans on the Sabbath day Page 387 4. The Romans many of them Judaize and take up the Sabbath as other Nations did by the Jews example Page 388 5. Augustus Caesar very gracious to the Jews in matters that concerned their Sabbath Page 390 6. What our Redeemer taught and did to rectifie the abuses of and in the Sabbath ibid. 7. The final ruin of the Temple and the Jewish Ceremonies on a Sabbath day Page 391 8. The Sabbath abrogated with the other Ceremonies Page 392 9. Wherein consists the Christian Sabbath mentioned in the Scriptures and amongst the Fathers Page 393 10. The idle and ridiculous niceties of the modern Jews in their Perasceves and their Sabbaths conclude the first Part. Page 394 BOOK II. CHAP. I. That there is nothing found in Scripture touching the keeping of the Lords day 1. The Sabbath not intended for a perpetual ordinance Page 400 1. Preparatives unto the dissolution of the Sabbath by our Saviou Christ Page 401 3. The Lords day not enjoyned in the place thereof either by Christ or the Apostles but instituted by the authority of the Church Page 402 4. Our Saviours Resurrection on the first day of the week and apparitions on the same make it not a Sabbath Page 404 5. The coming down of the Holy Ghost upon the first day of the week makes it not a Sabbath Page 405 6. The first day of the week not made a Sabbath more than others by S. Peter S. Paul or any other of the Apostles ibid. 7. S. Paul frequents the Synagogue on the Jewish Sabbath and upon what reasons Page 406 8. What was concluded against the Sabbath in the Council holden at Hierusalem Page 407 9. The preaching of S. Paul at Troas upon the first day of the week no argument that then that day was set apart by the Apostles for religious exercises Page 408 10. Collections on the first day of the week 1 Cor. 16. conclude as little for that purpose Page 409 11. Those places of S. Paul Gal. 4.10 Coloss 2.16 do prove invincibly that there is no Sabbath to be looked for Page 410 12. The first day of the week not called the Lords day until the end of this first age and what that title adds unto it Page 411 CHAP. II. In what estate the Lords day stood from the death of the Apostles to the Reign of Constantine 1. Touching the orders setled by the Apostles for the Congregation Page 413 2. The Lords day and the Saturday both Festivals and both alike observed in the East in Ignatius time Page 414 3. The Saturday not without great difficulty made a Fasting day Page 415 4. The Controversie about keeping Easter and how much it conduceth to the present business Page 416 5. The Feast of Easter not affixed to the Lords day without much opposition of the Eastern Churches ibid. 6. What Justin Martyr and Dionysius of Corinth have left us of the Lords day Clemens of Alexandria his dislike thereof Page 417 7. Vpon what grounds the Christians of the former times used to pray standing on the Lords day and the time of Pentecost Page 418 8. What is recorded by Tertullian of the Lords day and the Assemblies of the Church Page 419 9. Origen as his Master Clemens had done before dislikes set days for the Assembly Page 420 10. S. Cyprian what he tells us of the Lords day and of the reading of the Scriptures in S. Cyprians time ibid. 11. Of other holy days established in these three first Ages and that they were observed as solemnly as the Lords day was Page 421 12. The