of Holies once a year the Priests never the high Priest might mourn for none but Priests might for Father Mother Brother Son Daughter and next of Kin the high Priest had his Sagan or Substitut the Priests none Thes were the forms of Church government under the Law wherto that of the Gospel was in part conformed Christ had sole Evangelical Ministry being our Apostle Prophet Evangelist Bishop Pastor Doctor Mat. 10 1. c. Deacon in himself but chos twelv Apostles Assistant parallel to the twelv Patriarchs and twelv Princes of the Tribes sending them to preach heal and cast out Devils to whom when the harvest grew great he added seventy inferior Disciples Luk. 10. 1. c. like the seventy Fathers of Families and seventy Elders of the People whom he sent by couples into Cities wher he meant to com giving them power to preach the Gospel heal the sick tread on Serpents â—o Scorpions and subdu Enimies Thes two orders S. Paul cals Apostles and Prophets placing Prophets Eâ—hes 3. 〈◊〉 after Apostles as inferiors for from the seventy Matthias was chosen Apostle and Presbyters or Elders succeded the seventy but Bishops or Prelats the twelv as al Apostolic Antients agree This was the first model of Church regiment under Christ the chief Shepherd who before his Ascention made the twelv general Shepherds to supply his stead by a triple charge to Peter Thes had equal eminent authority or jurisdiction John 21. 1â— 16. 17. jointly and severaly to lay on hands at Ordination and confirmation to command contermand censure bind or loos which before their deaths som of them devolved on Bishops as their indubitat successors At first the whol weight of Church affairs lay soly on them but upon the Greecs complaint how their Widows were neglected they ordeined by imposition of hands which severs Men to sacred functions Aâ—◠〈◊〉 1 2 〈◊〉 seven Deacons to distribut offerings and serv Tables Afterward upon the Disciples dispersion at Stephans death arose Evangelists whos duty was to preach but no distinct order Then that the Church so planted might perpetualy be watered they ordeined Priests or Presbyters like the seventy Disciples for constant attendance in al places Lastly to continâ— the Government which rested in themselfs they appointed Overseers Greecly Episcopi by S. John Angels vulgarly Bishops to supply their steads after them to whom the chief charge to command correct ordein oversee was committed or conferred specially for suppressing of Schisms which spread in the Churches of Rome Corinth Galatia Philippi Colossi Thessalonica and Indea For S. Paul first constituted Titus Bishop of Cret and Timothy of Ephesus with their territories whos patern S. John and other Apostles folowed If then this office was necessary in thos times being the best remedy to repel Schisms as S. Cyprian and Jerom testify how much more in after ages when Sects so swarm and Ambition Avarice Pride Philancy Envy Emulation Discord and Division multiply dayly this power then was not personal in the Apostles alone not temporal to end or expire with them nor common to inferior Disciples but perpetual to abide til our Saviours secund coming and confined to Bishops for redress of al exorbitant enormities specialy Schisms and Heresies What single Presbyters did ever exercise any act of jurisdiction in al the Scripture or prime Churches In a family are divers officers but one Oeconomus or chief Steward In a Ship many Mariners but one Master in a Camp sundry Captaines but one General so in a Church of large extent several Ministers but one Bishop hee is to take charge of al Churches as Titus did of al Cret a goodly I le to see Presbyters doo their duties to correct what is faulty to confirm what is orderly and reform abuses He is chief in ordeining Presbyters as S. Paul had company at Timothy's ordination yet he sole ordeiner which none can deny as Christ shal be sole Judg at last day yet The twelv Apostles sit 〈◊〉 19 28. on twelv Thrones to judg the twelv Tribes of Israel 'T is a Luk. 22 30. silly Sophisters squib to say Bishops are caled Elders and contrarily Ergo both are one Order or Office Indeed such names at first were promiscuous but functions stil distinct as every greater contains a lesser So Apostles were stiled Presbyters or Elders Deacons or Ministers Doctors or Teachers Prophets and Evangelists Yea that title was inlarged to Barnabas Paul Andronicus Epaphroditus Titus Timothy so Presbyters are clyped Prophets and Prelats yet Chrysostom saith can be but one Bishop in a City Semblably Bishops are stiled Apostles Elders and Deacons while ter ms or titles were common but never in after ages as Theodoreâ— Jerom Oecomenius and the Fathers aver Distingue tempora concordabunt res nor doth community of name argu identity of nature or office Thus episcopat is of divine right if not primary or immediat from Christ as in ordaining the twelv to includ their Successors yet secundary or mediat from the inspired Apostles who substituted Bishops to succed For as our Saviour in som sort instituted his own day to be sanctified weekly in stead of the Creatific Sabbath by actual rising from death which his Apostles celebrated by their practis of meeting to break bread every first day So he may be said to ordein Prelats and Presbyters who are of equal right Analogicaly by chusing twelv Apostles and seventy Disciples whos rooms thos two orders supplied yet the Lords day is not so subject to mutation by Man sith it hath a moral right by the equity not Letter of the fourth Commandment which Men and Angels cannot alter But the other two orders may if the end for which they were instituted be changed els not Al which premisses wil plainer appeer by particulars drawn from primitiv fountains which flow from the Rock of Faith and shal not be falsified in the least point The Apostles sent to Teach and Baptise al Nations had the whol world in common for their general Dioces but som attended special Churches as Rulers or Overseers and in fine set Bishops of 1 〈◊〉 ruling Elders or Bishops in their Chairs or Charges For James the Just caled the Lords Brother becaus born of Mary Cleopas the blessed Virgins sister resided and presided at Jerusalem as his proper Sea partly of his own authority and partly by the Apostles appointment as appeers by Pauls coming thither Acts 21. 〈◊〉 to consult with him and his Presbytery For at the Proto-Council Peter as prime Apostle was Prolocutor but James Actâ— 15 19 â—0 as President gav diffinitiv sentence to which al submited or subscribed After 30 yeers residence he was cast from a Pinacle and his brains pierced with a Fullers burling Iron whos Brother Simeon succeded by the Apostles assignment They also planted Churches elswher as Paul and Barnabas ordeined Elders Acts â—4 〈◊〉 in every Church but no Bishops are mentioned becaus yet they
For it neerest resembles Gods protopatern setled among the Israelits who had Heads of Elders like Bishops with Priests and Levits as Epist ad Evag. Presbyters and Deacons according to S. Jeroms parallel Now Christ and his Apostles in their institution much regarded Judaic customs as to Baptise with Water to use Bread and Wine in the Lords Supper to solemnize Weekly the Lords Day in the Sabbaths stead to giv Pastors and Teachers power of the Keis nor is any express precept or evident precedent against Episcopat either commanding parity or forbidding Luk 11. 25. 26. orderly superiority in Church or Commonweal Christ indeed inhibits his Apostles who were coequal or coordinat to exercise dominion like secular Princes which is a Rule for al Churches not to use any preeminence by ambition tyranny violence or usurpation on the Bodies Estats Lifes or Liberties of Men in Worldlings way yet such courses beside factious emulations are so incident to som insolent Presbyters as to the proudest Prelats Our Saviours sens is plain that what ever parts power place gifts or Graces any Minister hath abov others he should use them with humility to Gods Glory and the Churches good laying aside the levan of imperious oppression but the very Apostles who had a priority of place with parity of power among themselfs exercised superiority of jurisdiction over al other Disciples and Beleevers who obeied them as Fathers doing the like to Bishops after them St. Paul being to leav the World left a patern of Church-Government which was constantly pursued in ordeining Titus and Timothy Bishops giving them personal power to ordein censure rebuk or silence al Elders and Deacons under their charge Which Blondel confesseth to be a perpetual precedent for Church regiment 'T is a poor cavil to say they were Evangelists designed to Preach not to govern sith that takes not away their power of rule for then no Presbyters can Preach except they be Evangelists nor being such can preside in their Consistories At the same rate we may argu that none but the chief Appostles may feed Christs Lambs or Sheep becaus he committed the charge by a triple command to Peter the chiefest Or that the power to ordein Elders by laying on Hands to receiv accusations against them to rebuk censure silence excommunicat and restore belong soly to Apostles and Evangelists whereas a succession is necessary for Church societies so wel as civil as that vehement charge laid on Tymothy to 1 Tim. 5. 21. 1 Tim. 6. 14. keep thâ—s things unpartialy and unblamably til our Lord Jesus Christ com plainly shews For he declining daily to death could not doo it but only transmit the patern to posterity which he performed by a public way of Government This prime practis both in the Apostles dais and after is seen in the seven Asian Churches and in others registred by Fathers Councils and Histories What insuing times observed is evident among al Christians of the Eastern Greec Muscovit Abyssen and Indian Churches which retain Bishops to this day For no Presbyters ever exercised Ordination or Jurisdiction by sole peculiar power without presence and presidence of an Apostle or Bishop Presbytery is named but in two Texts of Scripture one being falsly alleged for ruling Lay Elders which are not preceptiv or institutiv but only narrativ without expressing any joint power office or authority of Presbyters with Presidents much less without or against them St. Jude puts foul marks on such Jude v 8 11. 19. As despised Dominion or speak evil of Dignities denouncing Wo against their seditious practises who are cruel like Cain covetous as Balaam and ambitious as Corah and his complices Such factious disturbers of Order prescribed by God in his Church St. Peter cals Presumpâ—uous Selfwilled and dispisers 2 Pet. 2. 10. of Dignities Whom thes Apostles would not so sharply check unles ther had bin som eminences in the Church so wel as among the Jews which thos mutinous Men confronted or contemned For they were too wary to oppose Civil powers whol Sword was too keen but the Ecclesiastic Orders Dignities and Dominions were obvious or obnoxious to al turbulent tumultuary Spirits who under vele of Christian liberty and pretensions of the Spirit the better to set off their Schisms and separatings oppugned authority even in the Churches Infancy 5. Common Reason requires a power and polity in the Church so wel as in Cities Armies or any Civil societies For the Lord of his Church hath not divested or denied it good government which may lawfully be used with Wisdom and discretion nor may Ministers which excel others in age prudence and gubernativ gravity be barred to employ their Gifts in sutable differences for the Churches behoof Only Christ requires humility in priority which many Prelats had and mo Presbyters wanted and service in superiority proportioned to their parts which God givs not in vain For som Ministers are young proud prone to faction and passion whos folly and fervor needs a bridle of Episcopal authority to curb them beyond common contemptible parity This St. Jerom owns as the ground of that Government to represâ— Schisms nor can such a Paternal preeminence prejudice any in preferring one worthy Person to rule the rest so that his Presidential priority be kept within du bounds of humility For woful experience shews how the want herof hath occasioned many main mischiefs by swarms of Sects both here and elswher If any allege vulgar dislikes of Episcopat this makes most for it sith what the many-headed multitud most decry who wil cry Hosanna and Crucifigâ— with one breath wise Men most approv yea the best Christians seing the misery of change rather desire regulated Prelacy then any other Church-Polity For headlâ—ss Presbytery and scattered Independency are disliked by moderat Men as a remedy wors then the malady 1. For the novity becaus neither was heard of in 1500. yeers and the last scars of twelv yeers standing nor hav they the vote of any general Council or practis of the Catholic Church 2. They hav prevailed here to justle out Episcopy by force in broken bloody times being planted not by Preaching or Patience under persecution but by the Sword and watered with their Brethrens blood as Roâ—ulus founded Rome or as Tâ—â—iâ— Tarquins Wife drov hir Chariot over hir Father Servius mangled Corps wheras Prelacy was decreed in al the World as St. Jerom In Ep. ad Titum avows with wisdom peace and charity by consent of Churches 3. Becaus neither of thes two wais hath such plenary approbation as the old had in al Parliaments and Convocations since this Nation Christianized 4. Sith the same or wors inconveniences obtruded to Episcopy in its declining age appeer in the bud or prime of thes new wais so much pride avarice ambition vanity uncharitablenes with more prophanes Atheism Heresy Blasphemy licentiousnes faction bitternes contention confusion then ever attended Episcopacy beside needless scandal given to other
the Church is subject to the State in Temporals but in Spiritual things of the Soul and service of God Christ intrusts none sav thos to whom he commits the Keis of his hous wherin simple Laics may not meddle Rustica Ruricolae tractent fabrilia Fabri Let Clowns to Ploughing bend And Smiths their forging tend Thos then that deny any of thes things must renounce al History Authority and Antiquity but Men are so wedged to their Tenets that they wil seek al shifts which their wits can invent contrary to common sens as the sequel shal shew Som Objections occur Ob. S. Paul saith That the Elders which rule wel are worthy 1 Tim. 5. 17. of duple honor specialy if they labor in the Word and Doctrin Ergo ther be two sorts of Elders som meer Rulers who meddle not with the Word som Preachers or Dispensers therof Sol. Cujus contrarium verum est for how can thes labor in the Word and Doctrin if they be Lay Elders 't is a fallacious inference to dis-join what the Holy Ghost conjoins for he speaks only of spiritual Elders which were both Rulers and Teachers no Laics nor can such labor in the Word surely S. Paul knew no such and St. Peter in general exhorts al Elders 1 Pet. 5. 1â— being also an Elder to feed the Flock which no Laic can doo nor is any so impudent or ignorant to aver that he or any of the Elders were Laics only he a superior and the rest inferiors yet al of one rank but no Lay Elders extant or couchant in the new Testament for Church and Common-wealth are two distinct Oeconomies having several Officers avant then al invasion into ech others Jurisdiction Indeed they had divers Rom. 12. 5. Eph. 4. 11. Gifts or Graces of Prophecying speaking Toungs Ministring Teaching Exhorting Commucating Ruling som to be Apostles som Prophets som Evangelists som Pastors som Doctors but no meer Laics such were Chimaera's or Catamountains 1 Câ—â— 12. 28. The Gifts of the spirit to edification are the word of wisdom knowledg faith healing miracles prophecy discerning of spirits interpretation of toungs But this provs not Ruling Elders to differ from Bishops nor any to be Laics but flatly disprovs it St. Paul warns the Elders to be wary of grievous Wolfs â—ct◠〈◊〉 29. which wil not spare the Flock so his Elders that ruled wel were spiritual Overseers and to labor in the Word by converting som and confirming others is the main office of Presbyters ab origine For the Office of Presbyters is both to teach and govern of Prelats to govern and teach but no Laics to doo either in the Church Gods Word hath not a word tending that way nor mentions any Ministerial Orders or Officers sav Bishops Presbyters and Deacons But Evangelists had only a mission or Commission to preach no Ordination distinct from Presbyters and Deacons If any Laics ever Ruled in primitiv times what becam of them that no Records remain of their names nor nois or notice of their suppression sure the Laiety was far too potent and politic to be discarded or degraded by the Clergy Is it probable or possible that the whol Church would or could conspire to smother or strangle in the birth such a sacred Institution of our Lord Jesus and his holy Apostles Or would Laics so tamely take it Nay is it credible or conceivable that al antient Fathers Ecclesiastic writers Oecumenic Conncils should so impiously combine to extirp or extermin its entity and memory that no one witnes appeers in any History unless by som who partialy and preposterously wrest obscure word and bring their meaning with them as they serv sacred Scriptures wherof they wil be sole Interpreters If any one can name any one such he shal carry the caus Let Christians consult with common sens upon thes things yeâ— they credulously resign up their Reason to every Sectist Bishops in thos dais did nothing without Presbyters advise or assent but by degrees assumed and arrogated al rule to themselfs as haply Presbyters would if they had prevailed of which usurpation St. Jerom and other Godly Men complained pressing them to communicat many matters with Presbyters as Moses did to the Sanedrim but of Lay Elders like the Sanedrim ne gry quidem in al the Scripture or Antiquity which is irrefragable indeniable verity The Apostles used no Laics service but ordeined Deacons even to serv Tables much less would they make them Partners â—n Church government Ob. Som say Presbyters alone may ordein becaus St. Paul 1 Tim. 4 14. exhorts Timothy not to neglect the gift in him which he had by Prophecy with laying on hands of the Presbytery Ergo the Elders of themselfs ordeined him Sol. Speak seriously and sincerely Doth any beleev this to be tru or only wish it were so Certes S. Paul ordeined him 1 Tim. 1. 6. Deacon Presbyter and Bishop though assisted by Elders as heself avers which words no way prov that they can or did ordein alone without an Apostle or Bâ—shop in chief Hence som render them Neglect not the gift of Eldership or Episcopat given by my Imposition of hands which carries so fair a color as the former gloss but however construed they prov not that Elders ever ordeined him of themselfs without St. Paulâ— Repl. 'T is urged That every Presbyter is a Father so wel as Prelats for St. Paul saith Rebuke not an Elder but exhort 1 Tim 5. 〈◊〉 him as a Father and the yonger Men as Brethren Ergo Presbyters are Fathers and ordein young Novices as Sons or Brethren Sol. Is not this to wrest wrench or wiredraw Scripture on the rack and tainter hooks to a wrong sens every poor blind ey can see that the Apostle apertly denots Elders in yeers even Laics not in Orders for the next words are the elder Women as Mothâ—rs and younger as Sisters which cannot be meant of spiritual Elders unles they wil make old Presbyteresâ—es and young Diaconesses Nor if they be formaly caled Fathers for gravity doth it folow that they may ordein Sons But St. Paul descends afterwards to Ecclesiastic Elders advising him to receiv no accusation against such under two or three veâ—s 19. 20. 21. witnesses with a strict charge to doo nothing partialy in preferring one before another nor to lay hands suddenly on any al which argu his eminent Episcopal authority over al the Elders wherof were many at Ephesus yet could they not lay hands on any without him what can be cleerer He that hath ears let him listen what the spirit speaks To the Angel or Bishop of Ephesus Rev. 2. 2 3 I know thy works labor and patience how thou triedst them which say they are Apostles and are not but hast found them lyers and for my names sake hast labored and not fainted Thes are no functions for every Elder to try fall Prophets or censure them but only for the chief Angel wherof was only
Christians Faith beside the exercise of wholsom Disciplin committed to the Churches chief Pastors and Rulers 3. It givs persons rightly Ordeined a real power derived from Christ which Mat. 28 20. 1 Tim. 5. 22. 2 Tim. 2. 2. none hath of himself as St. Paul bid Timothy lay hands suddenly on none but commit the things he had heard of him to faithful Men who shal be able to teach others also viz. by perpetual succession and public Commission 4. It binds the party Ordeined more strictly to discharge his duty by study praier conference meditation to keep and improv thos gifts or Graces for Gods glory and the Churches good 5. It givs tru Ministers comfort courage and confidence as sacred unction did to the Prophets and Christs solen Commission to the Apostles to preach not as popular Scribes or precarious Pharisees but as St. John Evangelist authorised by Christ whos Ministry like John Baptists was not of Men though transmitted by Men but from Heaven wherby they can rebuk with authority and doo al duties of their Ministry With this confident conscience they can speak boldly in the Lords name not fearing Mens faces no nor the force or fury of Devils nor wil forsake their Flocks when Wolfs com as Hirelings and Self-Intruders doo but in times of public persecution chus rather to be exemples of cheerful suffering in expectance of Christs promised assistance and reward 5. It conservs order and decorum in the Church fortifying their function with du respect or regard so that neither Person nor Office is easily despised when divine Ordination is duly performed For it conciliats much lov aw and reverence from al tru Christians raising a just vencration to duties rightly celebrated by thos of whom Christ saith He that receiveth you Mat. 10. 40. receiveth me and who so despiseth you despiseth me and him that sent me This makes them esteemed as Prophets Apostles or Angels sent of God yea Christ resents their injuries as his own and the very dust of their feet becoms a dreadful Witnes against proud contemners who deeming them to be but of civil courtesy make no bones to degrade them that they may prefer a rabble of their own Parasitical Preachers before any of Christs sending or the Churches ordeining Such are fittest for their sinister endâ— who wil act in a levelled way by the same insolent irreverent spirit of popularity which is most prevalent with the Enimies of Ministerial power and Ordination The Devil is best pleased with such pragmatic Preachers who doo Satans work under our Saviours livery which is to extirpat tru Ministry and al conscience of Religion that so having by thes Nimrods hunted out the race of antient holy Order and Succession he may erect a Babel of Confusion 7. It givs great satisfaction to al tru Beleevers in point of duty discharged and comfort obtained by holy Ministration when they are assured of the Ministers mission and officiating in Christs name which none can pretend to without a ly sav thos rightly ordeined but other impudent intruders hav no plea from Scripture or Church custom to justify their acts or perswad sober Christians to regard them The old Greec Liturgies praied at Ordination of Bishops and Presbyters that God would bestow on them such Gifts as the holy Ministry might be unblamed and unblemished for the Peoples comfort St. Paul asks How shal they Preach unles they be sent Which Rom. 4. 10 implies that none can cheerfully or comfortably doo it without du divine mission No Churches or Christians were ever eminent for sound knowledg Orthodox truth or holy Life except wher tru Ministry by right Ordination was countenanced and continued for the more defectiv or neglectiv they are therin the more overgrown they are with ignorance error Schism novity and licentiousnes when Men make themselfs or others Ministers in new waies To sum up al right Ordination confers no intern inherent Summary Grace or sanctity for Judas was an Apostle and Demas a Disciple yet both dissemblers but only outward gifts fit for that function to discern or distinguish them from common Christians having al their efficacy or authority from the first Fountain in the same way of subordinat succession which Christ prescribed the Apostles performed and al Churches practised nor can any Upstarts or Pretenders to new Lights claim the power of Ministry without du Ordination in the old way to which no Mans ostentation of Gifts or admiration of Auditors can contribut ought to eithers comfort but much to the sin and shame of both as perverters of Christs Ordinance and perturbers of public Peace Yet every ordeined Man in a meer outward form is not a tru worthy Minister for ther may be Hypocrits as Magus was who hav no real abilities nor honest purposes but aim only at base advantages as Intruders also doo The Ordeiners too may be deceived in judgment of charity or corrupted by human frailty which folows al Flesh more or less to pervert this holy Institution sith nothing is free from abuse but they can hav no comfort in that sacred caling unles they discharge their duty with honest hearts to Gods glory and salvation of Mens souls for unworthy Ministers unduly Ordered are like Ships slightly builded which caus their own loss and al that sail in them so disorders in ordeining are a great detriment or disparagement to Religion as unskilful cowardly Officers are in Armies Such Laics as in brutish violence or popular insolence arrogat undu power or abrogat wher 't is du commit more hainous sin then Simon Magus who modestly offered Mony for a part of Ministerial power but to wrest the Keis of Gods hous from his â—â—u Stewards to whom the chief Master committed them which Magus never essaied to doo is Cyclopic fury and Getiâ— barbarity much more to transmit them unto Bois Lacquies Meâ—hanics or base Buzzards who not conscious of any just Ministerial power can make no conscience to doo that duty being most unfit for it tho they presum to Preach and ordein whom they pleas both being fitter for Stocks and Prisons then to feed Flocks or frequent Pulpits Thus far Dr. Gauden but far more copiously and curiously in his learned lucubrations worthy of most piercing perusal wherof the quintessence only is here briefly presented For upshot It appeers that Episcopat was instituted by Conclusion Christ Analogicaly in his Apostles but apertly by them in such as they appointed to succed with precise rules of Ordination and jurisdiction over Presbyters and People committed to their charge which primitiv patern the Catholic Church through al ages in al places perpetualy prosecuted or practised til thes last worst times but single Presbytery and Lay-Elders specialy without any Bishop in chief is a lat devise set up for a shift in case of necessity as som of the Authors and Fautors acknowledg wishing they were so happy to hav Protestant Prelats as England injoyed about 100. yeers together
Press but with this difference or dissonance Dictio Praeconis tenues cito transit in auras Scriptorum at remanent dogmata saepe diu A Preachers wordst ' empty Air turn again But Writers works oftimes doo long remain Al Men are apt to er but the modest ready to acknowledg and amend it if detected or displaied as I vow in presence of our great God freely to doo if any shal fairly shew it nor ever wil be found a Beast perversly to persevere therin I wil serv no Person Sect or Faction for fear favor or flattery but only deliver my privat personal Judgment how weak or worthless soever sincerely according to verity or verisimility This such as know my constant resolut disposition wil easily beleev but others may take it on trust til they shal hav time to try the contrary Al the Theses are too redious but ther prolixity consists more in multitud of matter then words for I could hav made the Work twise so voluminous with half the toil but doo study brevity to spare the Readers Purs and Pains The Speculations are somwhat sublime but stile facil and familiar fit for vulgar understandings Let every one take or leav and take al in good part Farewel Rustica Ruricolae Fabrique Fabrilia tractent Tangere nec Medicos dogmata sacra decet Let Clowns the Plow and Smiths their Forge attend Nor should Phisitians to things sacred bend Articuli Fidei Anglicae 39 Articles of our Faith THE Articles of Religion concluded in Convocation and confirmed by Act of Parliament under Queen Elizabeth Anno 1562. but ratified or reestablished under King James by the same duple authority Anno 1604. which are here presented to satisfy or gratify al lest men like Lynces should seem sharp sighted to look into the Confessions of other Reformed Churches abroad and Lamiae or blind Beetles at home in being ignorant of our own Principles and Doctrins the general Catalog of which follows in order 1 Of Faith in the holy Trinity 2 Of the Word which was made Man 3 Of Christs descent into Hel. 4 Of his Resurrection 5 Of the holy Ghost 6 Of the Scriptures sufficience to salvation 7 Of the old Testament 8 Of the three Creeds 9 Of original birth-sin 10 Of free wil. 11 Of mans justification 12 Of good works 13 Of works before justification 14 Of super trrogation 15 Of Christ alone without sin 16 Of sin after Baptism 17 Of Predestination and Election 18 Of obtaining salvation only by Christ 19 Of the Church 20 Of the Churches authority 21 Of general Councils 22 Of Purgatory 23 Of ministring in the Congregation 24 Of speaking ther in an unknown toung 25 Of the Sacraments 26 Of the Ministers unworthines which hinders not their effects 27 Of Baptism 28 Of the Lords supper 29 Of the wicked who doo not eat Christs Body and Blood 30 Of both kinds 31 Of Christs Oblation finished on the Cross 32 Of Priests marriage 33 Of Excommunicat Persons how they are to be shunned 34 Of the Churches Traditions 35 Of â—omilies 36 Of Consecrating Bishops c. 37 Of the Civil Magistrat 38 Of Christians goods which are not common 39 Of a Christian mans Oath The Particulars insu Article 1. THere is but one only tru living God everlasting without body parts or passions of infinit power wisdom and goodness maker and preserver of al things both visible and invisible in unity of which Godhead ther be three Persons of one substance power and eternity the Father Son and holy-Ghost Article 2. The Son who is the Word of the Father begot of him from everlasting the very eternal God of one substance with the Father took mans Nature in the womb of the blessed virgin of hir substance so that two whol perfect Natures the Godhead and Manhood were joined in one Person never to be severed wherof one Christ consists perfect God and very Man who suffered was crucified dead and buried to reconcile his Father to us and be a sacrifice not only for Original guilt but also for al actual sins of men Article 3. As Christ died for us and was buried so 't is to be beleeved that he went down into Hel. Article 4. Christ truly rose from death and took again his body with flesh bones and al things pertaining to the perfection of Mans Nature wherwith he ascended into Heaven and ther sits til he shal return to judg al men at last day Article 5. The holy Ghost proceding from the Father and the Son is one substance majesty and glory with the Father and Son very eternal God Article 6. Holy Scripture contains al things necessary for Salvation so that whatever is not read therin nor may be proved therby is not required of any man to be beleeved as an Article of Faith or be thought needful to salvation By the name of holy Scripture we understand thos Canonical Books of the Old and New Testament whos authority the Church never doubted of and the other Books as saint Jerom saith the Church reads for exemple of life and instruction of maners but doth not apply them to stablish any Doctrin All the Books of the new Testament as commonly received we receiv and reput them Canonical See their names and number in the holy Bible Article 7. The old Testament is not contrary to the New for in both everlasting life is offred to mankind by Christ who is the only Mediator between God and Man being both God and Man Therfore they are not to be heard which fain that the old Fathers looked only for transitory promises though the Law given of God by Moses touching Ceremonies or Rites doo not bind Christians nor the civil precepts of necessity to be received in any Christian Commonwealth yet no Christian man whatever is free from obedience of the Commandements caled moral Article 8. The three Creeds Nicen Athanasius and that commonly caled the Apostles ought throughly to be received and beleeved for thes may be proved by most certain warrants of Scripture Article 9. Original sin stands not in imitating Adam as the Pelagians vainly talk but is the fault and corruption of every mans Nature that is ingendred of Adams ofspring wherby man is far gon from original Righteousnes and inclined to evil so that the flesh lusteth against the spirit and therfore in every person born into the world it deservs Gods wrath and damnationthis infection of Nature remains yea in the Regenerat wherby the lust of the flesh caled in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which som expound the wisdom som the sensuality som the affection som the desire of the flesh is not subject to the Law of God and though ther is no condemnation to them that beleev and are baptized yet the Apostle confesseth that Concupiscence hath of it self the nature of Sin Article 10. The condition of man after Adam's fal is such as he cannot turn or prepare himself by his natural strength and good works to Faith for
Christ in the Gospel viz. Baptism and the Lords Supper thos fiv commonly caled Sacraments Confirmation Penance Orders Matrimony extrem Unction are not properly Gospel Sacraments being such as hav grown up partly of corrupt interpreting the Apostles and partly are states of life alowed in Scripture but hav not like nature of Sacraments with the oâ—het two for they hav no visible sign or Element ordained by God The Sacraments were not instituted by Christ to be gazed on or carried about but that we should duly use them and in such only as receiv them worthily they hav a wholsom effect or operation but they that receiv the same unworthily purchas to themselfs damnation as saint Paul saith Article 26. Though in the visible Church the evil be ever mingled with the good and somtime hav chief authority in ministration of the word and Sacraments yet sith they doo not the same in their own name but in Christs and minister by his Commission or authority we may use their ministry both in hearing Gods word and receiving the Sacraments nor is the effect of Christs Ordinances taken away by their wickednes nor the grace of Gods gifts impaired from such as by Faith rightly receiv the Sacraments ministred to them which are effectual by reason of Christs institution and promiss tho they be ministred by evil men Nevertheless it appertaâ—â—s to the Churches Disciplin that inquiry be made of evil Ministers and that they be accused by thos which hav knowledg of their offences and finaly being found guilty by just judgment be deposed Article 27. Baptism is not only a sign of Profession and mark of distinction wherby Christians are disâ—erned from others not Christned but is also a sign of Regeneration or new birth wherby as by an instrument they that receiv Baptism rightly are grafted into the Church the promises of sins fâ—rgivnes and our adoption to be sons of God by the holy Ghost are visibly signed and sealed Faith confirmed and Grace increased by virtu of praier to God The Baptism of young Infants in any wise is to be retained in the Church as most consonant to Christs institution Article 28. The Lords Supper is not only a sign of Christians lov which they ought to hav among themselfs but rather a Sacrament of our Redemption by Christs death so that to such as worthily receiv the same the Bread which we break is partaking of Christs body and the cup of Blessing is a partaking of his Blood Transubstantiation or change of the substance of Bread and Wine cannot be proved by holy Writ but repugns the plain words of Scripture overthrows the nature of a Sacrament and givs occasion to sundry superstitions Christs Body is given taken and eaten in the Supper only after a spiritual heavenly maner and the mean wherby 't is received and earen is Faith This Sacrament by Christs Ordinance was not reserved carried about lifted up or worshipped Article 29. The wicked and such as be void of life by Faith tho they doo carnaly and visibly press with their teeth as saint Austin saith the Sacrament of Christs Body and Blood yet in no wise are partakers of Christ but rather doo eat and drink the Sign or Sacrament of so great a thing to their condemnation Article 30. The Cup of the Lord is not to be denied to lay people for both parts of the Lords Sacrament by Christs Ordinance and commandement ought to be administred unto al Christian men Article 31. The Offering of Christ once made is that right perfect Redemption Propitiation and Satisfaction for al sins of the whol world both Original and Actual and ther is no other satisfaction but that alone Wherfore the Sacrifices of Masses in which it was commonly said the Priests did offer Christ for quick and dead to hav remission of pain and guilt are blasphemous fables and dangerous deceipts Article 32. Bishops Priests and Deacons are not commanded by Gods Law either to vow the estate of single life or to abstain from mariage but 't is also lawful for them as for al other Christian men to marry at their own discretion as they shal judg it to serv better to godlines Article 33. That person which by open denunciation of the Church is rightly cut off from the unity therof and excommunicat ought to be taken by the multitud of the whol Faithful as an Heathen or Publican til he be openly reconciled by penance and received into the Church by a Judg that hath authority therto Article 34. It is not necessary that Traditions and Ceremonies be one or utterly like in al places for they hav bin divers and changed at al times according to diversity of Countries Times and mens maners so that nothing be ordained against Gods word Who ever doth willingly or purposly on his privat judgment openly break the Churches Traditions and Ceremonies which be not repugnant to holy Writ but be ordained and approved by common authority ought to be rebuked openly that others may fear to doo the like as one that offendeth against the public Order of the Church and woundeth the consciences of weak Brethren Every particular or Nationall Church hath authority to ordain change and abolish Ceremonies or Rites of the Church ordained only by mans authority so that al be done to edefying Article 35. The secund book of Homilies whos several titles are joyned to this Article contain Godly wholsom doctrins and necessary for thes times as the former book doth set forth under Edward 6 therfore we judg them to be read in Churches by al Ministers diligently and distinctly that the People may understand them Their names are thes 1 Of the right use of the Church 2 Against peril of Idolatry 3 Of repairing and keeping clean Churches 4 Of good Works first of Fasting 5 Against Gluttony and Drunkennes 6 Against excess in Apparel 7 Of Prayer 8 Of the place and time of Prayer 9 That Common Prayer and Sacraments ought to be in a known toung 10 Of the reverend estimation of Gods Word 11 Of Alms doing 12 Of Christs Nativity 13 Of Christs Passion 14 Of Christs Resurrection 15 Of the worthy receiving the Sacrament of Christs Body and Blood 16 Of the Gifts of the holy Ghost 17 For the Rogation days 18 Of the state of Matrimony 19 Of Repentance 20 Against â—â—lenes 21 Against Rebellion Article 36. The Book of consecrating Archbishops and Bishops and ordering of Priests and Deacons set forth under Edward 6 and then confirmed by Parliament contains al things necessary to such consecrating and ordering nor hath it ought that of it self is supersticious or ungodly Therfore whoever are consecrated or ordered according to the Rites of that Book since the secund yeer of that King to this time or hereafter shal be consecrated or ordered according to the same We decree all such to be rightly orderly and lawfully consecrated and ordered Article 37. The Kings Majesty hath chief Power in this Realm of England and his other
'T is God which th' Image shews but that no Deity Look on that but adore this not seen by ey This is a poor palliativ plaster but both are Idolatry of the same bran For Heathen Demons were a middle sort of divine Powers betwixt their Soveraign immortal Gods and subordinat Men Deified after death whos office was to be interceding Agents betwen thos Celical Gods and Terrestrial Men in lieu wherof People erected Statues Images Temples and Pillars to them yea adored their Reliques and Sepulchers Semblably Papists Semi-Idolaters Deify Angels and Saints adore their Images erect Churches to their names worship a breaden God for Christ and set up Crosses like Demon-Columns Hereof St. Paul forewarns The Spirit speaks expresly 1 Tim. 4 1. 2 3. that in later times som shal fal from the Faith attending to seducing Spirits and Doctrins of Devils or Demoniac dogmats But the chief is that grand general Apostasy into Analogical larved Idolatry stiled in the Apocalyps spiritual Fornication and Rome mystical Babylon becaus Idolatry was first founded at old Babylon built by Nimrod wher his son Belus and Grandson Ninus with their Successors resided but since revived in a new form at Rome Thes Demons or Deastri saith the Apostle through lying hypocrisy hav seared Consciences forbidding to marry and commanding to abstain from meats Thes indeed are parts of their demoniac Doctrins but the principal is Idolatry disguised under the conterfet color of Iconolatry Ob. The sole exception to this exposition is That Demon or Devil in Scripture sens is stil taken for an evil Spirit or foul Fiend never for a good Angel or Saint though Prophane Authors use both promiscuously Ergo to invoke thos glorified Spirits as Intercessors on our behalfs or adore their Images or consecrate Churches to their honor deservs not to be branded as Doctrin of Devils specialy sith holy Men yet living are so honored and their praiers desired which was ever commended but never condemned in any Church Sol. 'T is tru the Scripture stil takes Demons or Devils in the wors sens becaus Gentils deemed their worthies Deified Souls for Demons which were wicked Spirits seducing Mankind using the word for what they are in truth sith no good Angel or blessed Soul wil freely admit or assume such divine honor derogatory to their Creator nor accept Mens Invocations So the worship of Angels or Saints and their Reliques Pillars or Images may properly be caled Doctrin of Devils sith 't is spiritual whordom and renewed Idolatry wherby they make like evil Demons or Devils what fained fashions or conterfet colors to delude people soever they set to varnish this superstition This is his mellifluous morsel to chaw the cud on which who shal piously digest it wil turn to feed his Soul by abandoning this disguised abomination Germani Doctoris aucta A German Doctors supply A Late Silesian Divine Anonymal set forth a Book caled Clavis Apocalyptica with a confused Comment annexed who is Mr. Medes Ape if not a Plagâ—ary as many of his Countrimen be from whom he borows the Title Method and most speculations citing him twise or thrise both in the Synchronicisms and Explications but varies in som circumstances applied to his Country and comfort of his exiled Brethren assuring their Redemption to draw nigh even at end of A. C. 1655 which is his single or singular crotchet as wil appeer in the book briesly contracted God in his faithful Fatherly providence to comfort the Preamble godly and warn the wicked prefixed certain times in the old Testament how long he would forbear to punish For before the Flood he set one hundred twenty yeers to repent and then destroied al impenitent sinners with a Deluge of waters After it he declared to Abram That his Seed should be a stranger in a Land and serv them in affliction four hundred yeers but that Nation he would judg and they should go out with great substance which promiss at period of time he truly performed drowning Pharaoh with al his Host Indeed â—e destroied Sodom Gomorrah without prefining time becaus their siâ—s were so transcendent and they obduratly impenitent but prescribed fourty dais to Ninivâ—s destruction which was averted by mature repentance He assigned seventy yeers to Babylons captivity which being accomplished he stirred up Cyrus spirit to releas the People In Daniel seventy annal weeks four hundred ninty yeers were determined on the Jews in which time Messiah should be cut off and Jerusalem desolated which were effected in their times Even so ther be set seasons appointed to Gods Church in the new Testament how long she shal be persecuted and when delivered which is expressed in thes places of Scripture 1. The Saints shal be given into the fourth Beasts hand for a time times and dividing of a time 2. An Angel asks how long it shal be to the end of thes wonders another answers for a time times and half So John saith The Woman Gods Church shal be in the Desart a time times and half 3. The two witnesses shal be clad in sackâ—loth one thousand two hundred threescore dais 4. The Gentils shal tread the holy City under foot fourty two months 5. The Beasts blasphemies shal continu fourty two months which three sorts of numbers a time times and half one thousand two hundred threescore dais fourty two months are one and explain ech other taking thirty dais to a month and expounding dais by yeers both which the Prophets and Saint John used to doo 6. Thes three times begin and end together 7. Daniels one thousand two hundred ninty dais of the Sacrifices surreption and setting up abomination begin thirty yeers sooner then the one thousand two hundred threescore but end both at once A. 1655. now next insuing For three yeers and half make fourty two months and one thousand two hundred threescore dais after twelv months ech of thirty dais and three hundred sixty dais in a yeer So al exactly comply or correspond The Hebrew yeer contains twelv months in ech thirty dais in al three hundred sixty but our Julian fiv mo with six hours One day Propheticaly implies a yeer as Daniels hebdomad is Dâ—â— 9. 24. seven yeers and his Vision or Vatiâ—iny of seventy weeks seven times seventy or four hundred ninty yeers On thes two grounds the whol fabric of future Chronical computs consists Dan. 7. 35. 'T is said the Saints shal be given into the fourth Beasts hand tâ—l a time times and dividing of time i. one yeer two Dan. 12. 7. and half so an Angel swears by him that livs for ever it shal be for a time times and half a time Semblably John saith The Rev. 12. 14. Woman Gods Church shal be nourished in the Wildernes of Persecution from the Serpent for a time times and half which is fore-expressed vers 5. by one thousand two hundred Rev. 11. 2. 3. threescore dais as the two witnesses shal be clad in sackcloth so long
defect then exuberance that way Howbeit thos rigid Rhadamants lov luscious luxurious feasting at al times els specialy on Ashwendsday good-Friday or other fasting dais more then any Christmas Men used heretofore Yea the Scots at first Reformation cashired al Popish customs and ceremonies except their beloved Grece-Cup which was to serv in at end of meals al liquorâ— then used wherof ech drank what he listed In sum Christmas harmless sports in sit seasons are lawful Summary good fires behooful holy Hymns useful New-yeers gifts fruitful begetting mutual amity among Neighbors and plentiful fare without surfet or ebriety cheerful whatever Sectists cavil in their Chairs or Pulpits to the contrary It folows not that every thing which Pagans or Papists doo is Heathenish or Popish for Gentils doo many excellent things by Natures principles which Gospel Principles confirm that are commendable in Christians so Papists retain sundry points of Doctrin Disciplin and maners which Protestants may imitat Ob. Such Fests are not warranted by Christs precept nor Apostles practise nor any authentic authority Ergo 'tis Wil-worship fitto be extirped or extermined Sol. The Lords day hath no warrant of precept or practise in Scripture yet lawful necessary and generaly tho not specialy Moral by the first words of the fourth Commandment but neither this nor Christmas wants authentic authority of the universal Church through al ages nor is one wil-worship more then the other For wil-worship as St. Paul Col. 2. 23. shews hath no Scripture warrant general or special but only the vain wil or phansy of Men as worshiping Angels and placing an absolut necessity of holines in things indifferent The general rule of St. Paul Let al be doon decently in order 1 Cor. 14. 40. is sufficient warrant without particular precept precedent or practise for Christs Spous to ordain occasional Fests in themselfs lawful and laudable tending to Gods glory and Peoples good as som are often appointed among us upon emergent occasions or occurrents So the Jews freely observed an annal Fest of dedicating the Altar instituted by Judas Machabeus 1 Maâ— 4 â—9 after the Temple had bin Idolatrously polluted by Antiochus Epiphanes which yet is not specified much less sanctified in the old Testament or Canon of Scripture but Christ honored it with his presence as he did their septidial John 10 22. mariage Feasts with his first transubstantiating miracle of turning Water into Wine in Cana. So the Catholic Church or any particular may constitut or celebrat set dais for pious purposes yeerly or extraordinary if they shal see good caus Ob. Tatling Tradition tels that Christ was born Dec. 25. then at Solstice immediatly after Midnight as the dais began to lengthen but the Church of England celebrated the Birth day ful twelv dais after the Hyemal Solstice Ergo hir Accompt was erroneous Sol. This is already answered to the first argument and the reason rendered of that deviation becaus we folow the Julian Calendar sans reformation but tho the Church of England doth not observ the tru precise time of the Winter Solstice yet she celebrats the tru day Dec. 25. according to the Julian Accompt stil which is sufficient nor is the time so exactly to be regarded as the thing or benefit to be remembred Ob. No Magistrats can make Dais holy nor impose them Gal. 4 9. to be necessarily or perpetualy observed For the Apostles cal such observances weak beggerly Elements the yoke of bondage Gal 5. 1. and rudiments of the Law which destroy Christian liberty Ergo Col. 2 20. they cannot institut Fests Sol. Indeed they cannâ—t make dais holy or impose them to be observed under pain of damnation which dâ—strois Christian liberty and is a proper privilege of Gods power nor are dais properly holy inherently no more then Churches or Elements of the Sacraments which yet are cald holy being appointed or appropriated to Religious uses so Magistrats may sanctify or set apart certain dais to holy services for Gods glory having free ful power to order things indifferent The Jews ordained occasional Fests which Christ and his Apostles observed with their presence so our Magistrats appoint dais of Humiliation and Thanksgiving which People are bound to keep holy much more Christmas day for many reasons 1. God promised it when he said to the Serpent John 8. 56. The Womans seed shal break thy head 2. Christ saith Abraham rejoiced to see this Day 3. Jacob foretold it that the Scepter Isai 7. 14. shal not depart from Juda til Shiloh com 4. Isaiah saith a Virgin shal conceiv and bear a Son cald Immanuel for unto us a Child is born to us a Son is given the Prince of Peace at whos byrth was public Peace through al the Roman world Saint Paul cals it the fulnes of time when Men and Angels Gal. 4. 4. Luk 2. 10 11 13. were filled with ineffable joy and admiration The Angel which told the Shepherds of his byrth had a multitud of heavenly Host praising God saying Glory to God in the highest and on Earth Peace good will towards Men. Clement an Apostolic man bids Christians keep Fests diligently and in the first Const Apost l. 5. c. 1â— place Christs byrth day which al primitiv Fathers and others from age to age til our mad-brain days hav most devoutly celebrated yea on the very twenty fith of December whos exemple and exhortations in their sacred Sermons Homilies and Treatises the late reformed Churches of Helvetia Bohemia Bremen Auspurg Savoy Poland Hungary Scotland France Belgia Palatinat beside Denmarc Sweden and al Lutheran Churches in Germany or elswer folow both by practise and Precept Ob. The Lords Day sanctified weekly in memory of Christs Resurrection is sole-sufficient in stead of al els Ergo to ad any on work dais without warrant is superstitious wil-worship specialy sith t is commanded six dais thou shalt labor but keep holy the or a seventh day Sol. Thos harsh terms of superstitious wil-worship cast on Anaâ—â—me 〈◊〉 the Service Book Christian Fests are causless calumnies being their common brands or badges bestowed on our public Liturgy which they cal rank Atheism a proud Strumpet a cursed Mass of superstition ful of Serpents bathed in the blood of Bodies Souls and Estats the reliques of Popish dregs the very head not stâ—mp or lâ—â— of the Dragon the jugling or conjuring of Magicians and character of Antichrist who say our thirty nine Articles are stuffed with Popery and Arminianism but scorn the book of Homilies as most cours contemptible kitchin-stuf If to rail or revile be sufficient who cannot be eloquent and how easy is it to cast such base dirt in their deerest mothers face which may fitly be retorted they reviv the Petrusians Heresy who decried al Christian Fests to introduce Atheism which in milder language is stiled Libertinism The Lords day is most necessary and must be doon yet the rest not left undoon sith al tend to
hath produced sad events and given their Enimies great advantage so they hav work enough to keep the Lepry from their own Heads which they told the People had so fouly infected Bishops hands as could never be clensed unles cut off but al mortals are apt to doo amiss and 't is never too lat to rectify miscarriages Most Men confes nor can impudence gainsay it that the Order or Office is lawful wherby al Christian Churches were Governed however som inconveiniences yea mischiefs too arise from corruption of finful Men in al Professions Tho then Episcopy hath bin much shaken or depressed by power passion or privat ends to the impairing and indangering of the whol fabric or function yet wise Men may after this thick dust of disput see what is of God therin and regulat it by paring off what is depraved or deformed and restore it to primeval purity 'T is now no need to fear or flatter Bishops faces whos glory is gon but meer matter of Conscience to testify truth sith thos of different judgments take freedom to bespatter them so unjustly and unsavourly as they hoped by their il breath to blast that venerable caling and render it odious or execrable to weak Christians which to wise Men was ever like Aarons Ointment poured out Nor doth it lose divine fragrance by the fracture of il times which passionatly break the Alablaster boxes of civil protection which preserved it for many ages from vulgar insolence and Schismatical violence The like liberty is lawful to vindicat it by pregnant places of Scriptural precepts and precedents secunded with Catholic custom and practis of the Church and confirmed by the Laws of this Land To omit the main controversy of its lawfulnes and to whiten two Wals with one Trowel two points principaly shal be handled 1. To remov a popular Odium or Plebeian passion and prejudication taken up by weak yet haply wel minded Christians against Bishops Presidential authority over Presbyters 2. to justify the holy Ministerial Ordination duly doon by their hands One rub riseth from their lat disasters whom if Arguments and Words could not yet Arms and Swords hav suppressed For vulgar minds are apt to judg thos unjust that are unprosperous and cursed who are punished as Turcs use to doom Yet in tru sens their many miseries may no more be urged against their Persons or Places then Jobs afflictions which Satan never alleged against his integrity Many wish that al Prelats and Presbyters were chief Suffâ—rers yea that the Word Sacraments and al holy Ministrations should ceaf but Religious Rites must not be mesured by Mens passions or prevalences nor any secular sanctions For ther were pious Prelats preposited abov Presbyters before any Civil power protected them and by Gods Grace may so continu maugre al oppression or persecution The things of Christ and tru Religion may not be received or refused as Ushered in or crowded out by Civil power nor doth Christ steer his Ship by that compass sith at the same rate of Worldly frowns we should hav no Scriptures Sacraments sound Doctrins or holy Ordinances but al had bin turned into Heathenish barbarity Hereticla errors and Schismatical confusions if conscience to God and Christ had not conserved thes sacred things by the pious patience of holy Bishops and Ministers whom wicked Worldlings ever hated seeking to destroy root and branch through the sides of Episcopacy Bishops Government as referred to the chief office of Ordination is no way Popish or Antichristian as too many ignorantly or malitiously chatter tho the pride ambition or avarice of some Prelats might make them justly odious becaus contrary to Christs precept and patern whos place Bishops as cheif Pastors or Parents among Presbyters hav alwais since the Apostles eminently held in the extern polity or Regiment of the Church So that the antient Presidentship over the Clergy in several Diocesan precincts as it was justly exercised in pâ—rer times is no less Christian then several Churches in al ages and places of the World Yea far beyond any form which hath not charity to brook or bear regulated Prelacy suting with Scripture and Antiquity For Lutheran Superintendents are Bishops in truth tho not title yea the most learned Genevins Calvin Beza Moulin Salmatius Bochartus Blundel acknowledg Episcopat a pious institution succeding in the Apostles steads by the Churches counsil and Consent So far is any sober impartial uninteressed Man from dooming or deeming it unlawful unles they be blinded with blockish ignorance or possessed with peevish arogance Certes the learnedst Presbyterians are best Friends and blind Zelots bittrest Foes to tru Episcopat who want science prudence humility and charity which is the best condiment of Christianity Orderly Presbytery which admits one to Preside is a lesser Episcopy to oversee particular Flocks yet not to expel or extirp Bishops nor is headless or many headed Presbytery necessary by divine right but primitiv Prelacy which imports one grav worthy Person chosen by consent and assisted by counsil of sundry Presbyters to preside over them is to be preferred before al other forms for many weighty Reasons insuing 1. Becaus al Apostolic Antients Ignatius Justin Martyr Reason 1 Polycarp Tertullian Cyprian Irenaeus jointly attest that one stil Episcopized in every City For at first a few Presbyters served in ech by Apostolic appointment but as converts increased they constituted several Colleges Companies or Consistories as the Churches Colonies which one Supervisor as Captain or Commander overruled Aerius upon envy against Eustachius who got a Bishoprick from him was the first that pressed Clerical parity contrary to the Churches old Order but if the Apostles had not instituted it how could al Churches uniformly conspire therin al the World over For tho at first the name was common to al Church Ministers even Apostles yet after their deaths it was peculiarly confined to their Successors in place and power 2. To avoid scandal of other Churches which for far a major part are governed by Bishops in degree dignity and authority abov Presbyters For 't is no prudence or piety to widen differences wherby Papists gain great advantage to esteem us less Christian in utterly abolishing that Catholic Order and by consequent tru Ordination of Ministers together with sacred Ordinances Yea Reformed Churches allow a Presidence among Presbyters nor doo the learned hold it caus enough to seperat from any Church for having Bishops as Peter Martyr Zanchius Vidâ—lius Gerard Groâ—â—us Dâ—oâ—at and Alsted agree 3. To preserv the power of Ministerial Ordination and Succession which som sober Presbyterians specialy Blondel hold to be best strengthned by Episcopy becaus it was the universal way wherby Ministry and Christianity hav bin derived to this day the resecting wherof is most advantageous to al Cavillers against Godly Ministry 4. Tru Episcopat never had had a free ful or fair hearing as so great a matter requires nor was it ever convicted to repugn Scripture as som shamelesly assert