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
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
themselves had seen the Twelve had a preheminence above the rest of the Disciples in those three particulars first in their nearness of access unto him when he was alive Secondly in the latitude of their commission when he was to leave them And thirdly in the height of their authority after his departure For first the twelve Apostles and no others were the continual constant and domestical Auditors of all his Sermons the diligent beholders and observers of all his Miracles With them did he discourse familiarly propounding questions answering their demands and satifying all their scruples The Twelve and none but they were present with him when he did institute his holy Supper and they alone participated of those Prayers and Promises which he made to them from himself or for them to his heavenly Father Many there were of his retinue of his Court not few the Twelve were only of his Council and of those too some more especially admitted to his privacies and of his Cabinet-council as it were than others whereof see Matth. 17.1 Mark 14.33 Luke 8.51 And on this ground doth Clemens tell us Clemens Alex. ap Euseb l. 2. c. 1. that Christ imparted many things unto these three after his Ascension which they communicated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the rest of the Apostles the rest of the Apostles to the 70. As they were nearer in access so were they furnished with a more liberal Commission Mark 16. when he was to leave them Ite in universum mundum He said unto them Go into all the world and preach the Gospel to every creature No such commission granted to any others who had their several precincts and bounds a limited Commission when it was at best To the Eleven for unto them alone did he give that charge the whole World went but for a Diocess Chrys Tom. 8. p. 110. edit Savill For this cause Chrysostom doth honour them with the stile of Princes and Princes of a great command over all the Universe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Apostles were ordained Princes by the hand of God Princes which have not only under them some Towns and Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but such unto whose care the whole World was trusted So far that Father And if we doubt that their authority fell short in any thing of their Commission the same good Father in the same place will inform us otherwise For making a comparison between Spiritual and Civil Dignities Chrys ibid. he calleth the Office of an Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spiritual Consulship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most spiritual of all Powers or Governments and finally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the head the root nay the foundation of all spiritual Dignities of what sort soever Doubtless the Father had good reason for so high an Eulogie When Christ affirmed Sicut misit me Pater John 20.21 that as his Father sent him so sent he them He said enough to intimate that supreme authority which he had given them in the Church whether it were in preaching of the Gospel in founding Churches constituting and ordaining Pastors or whatsoever else was necessary for the advancement of his Kingdom For by these words as Cyril hath right well observed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he did ordain them for to be Guides and Teachers unto all the World Chrys in Joh. Evang. l. 12. and the dispensers of his holy Mysteries commanding them not only to enlighten the land of Jewrie but all the people of the Universe as also giving them to understand that it was their duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to call the sinners to repentance to heal all those that were afflicted either in body or in soul in the dispensing of Gods blessings not to follow their own will but his that sent them and in a word as much as in them was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to save the World by wholsom dictrines for to that purpose was he sent by his Heavenly Father And so we are to understand Saint Chrysostom when he tells us this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom in Joh. c. 20.21 Calv. in Job that Christ invested his Apostles with the like authority as he received from his Father Calvin affirms as much or more upon those words of our Redeemer Quare non abs re Christus cum Apostolis suis communicat quam à Patre autoritatem acoeperat c. But this authority of theirs will be seen more clearly when we behold it in the practice and execution Five things then of necessity were to concur in the making or constituting of an Apostle truly and properly so called first an immediate Call from Christ himself secondly an Autopsie or Eye-witnessing of those things which they were afterwards to preach or publish of him thirdly their nearness of access fourthly the latitude of their Commission fifthly and finally the eminence of their authority Of these the first were common with them unto the rest of the Disciples save that the calling of the Apostles to that charge and function doth seem to be more solemn and immediate But in the rest which are indeed the special or specifical differences they had no co-partners This made them every way superiour unto the rest of the Disciples although all equal in themselves Though in the calling of those blessed Spirits to that great imployment there was a prius and posterius yet in regard of power and authority there was neither Summum nor Subalternum And howsoever Peter be first named in that sacred Catalogue yet this entitleth him to no more authority above the rest of the Apostles than Stephen might challenge in that regard above the residue of the Seven Saint Cyprian did resolve this cause many hundreds since assigning unto all the twelve a parity of power and honour Cyprian lib. de unitate Eccles Hoc erant utique caeteri Apostoli quod fuit Petrus pari consortio praediti honoris potestatis sed exordium ab unitate proficiscitur Where clearly there is nothing given to Peter but a priority of Order a primacy if you will but no supremacy Neither doth Barlaam give him more though he inscribe his book de Papae Principatu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Apostles all of them saith he Barlaam de Papae principatu in matter which concerned the Church were of equal honour If Peter had preheminence in any thing it was that in their sacred meetings he first brake the business 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and peradventure also had the upper place in the assemblies of that goodly fellowship But what need Cyprian or Barlaam come in for evidence when as we find this parity so clearly evidenced in holy Scripture In the immediateness of their Calling and their access unto our Lord and Saviour they were all alike He that called Peter from his Nets called also Matthew from the receit of custom If only Peter and the sons of Zebedee
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.
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
people in the electing of their Bishops it had been ordinary for the Bishop yet in place to consecrate some one or other that should assist him whilst he lived and succeed after his decease only the Church of Alexandria never had that custom And they that had that custom Aug. ep 110. as it seems did not like it well for whereas Valerius Bishop of Hippo out of a vehement desire to have S. Austin his successour did consecrate or ordain him Bishop whilst as himself was yet alive Saint Austin was resolved for his part not to do the like it being a thing prohibited by the Nicene Council Quod ergo reprehensum est in me noli reprehendi in filio meo as he there resolveth So that the place in Epiphanius tendeth unto this alone viz. to shew the reason why Athanasius could not succeed Alexander in that See though by him designed which was that he being yet alive Ep. ad Euag. it was against the custom of that Church to ordain another Saint Hierom secondly observeth that the Presbyters of Alexandria unum ex se electum in excelsiori gradu collocatum Episcopum nominabant did use to chuse one from amongst themselves whom being placed in a more eminent degree than any of the rest they called a Bishop And this saith he continued in that Church à Marco Evangelista ad Heraclam Dionysium Episcopos from the time of Mark the Evangelist until the Bishopricks of Heraclas and Dionysius Smectymn p. 31. Some hereupon infer that the persons who brought in the imparity of Ministers into the Church were not the Apostles but the Presbyters An inference as faulty as was that before All that Saint Hierom means is this that from the time of Mark till the days of Heraclas and Dionysius the Presbyters of Alexandria had no other Bishop than one whom they had chosen out of their own body just as a man may say on the like occasion that from the first foundation till the time of Sir H Savil the Colledg of Eaton never had a Provost but one Euseb hist l. 6. c. 12. â—â— whom they had chosen out of their own society Now Heraclas before he was ordained Bishop was not a Presbyter of that Church although a Reader in the Schools of that famous City and belike Dionysius also was And therefore it is well observed by the Cardinal that Hierom writing to Euagrius relateth quid in ea Ecclesia usque ad haec Dionysii tempora in electione Episcoporum agi consueverit Annal. An. 1248. n. 5. what was the usage of the Church of Alexandria in the election of their Bishops until the times of Dionysus However we have gained thus much by Hierom that from Mark downward till those times and a long time after there wanted not a Bishop properly so called Hier. Comment in ep ad Titum in that famous Church and therefore sure they came not first into the Church Diaboli instinctu by the Devils instinct as he elsewhere saith There is another observation in the Commentaries ascribed to Ambrose which having some resemblance unto that before and a like sinister use being made thereof I shall here lay down and after give some Annotations on it to explain the place Comment in Eph. c. 4. The Author of those Commentaries affirmeth that Timothy whom Paul created Presbyter was by him called a Bishop because the first Presbyters were called Bishops it being the custom of the Church for so I think the sense must be made up ut recedente eo sequens ei succederet that he the first departing the next in order should succeed But being it was found that the following Presbyters were utterly unworthy of so high preferment that course was altered and it was provided by a Council ut non ordo sed meritum crearet Episcopum c. that merit and not seniority should raise a man he being appointed by the suffrages of many Priests to be a Bishop lest an unfit person rashly should usurp the place and so become a publick scandal These are the Authors words Resp ad tract de divers minist gradibus c. 23. be he who he will And from hence Beza doth collect that Bishops differed not from Presbyters in the Apostles times that there was only in every place a President of the Presbytery who called them together and porposed things needful for their consideration that this priority went round by course every one holding it in his turn for a week or more according as the Priests in the Jewish Temple had their weekly courses and finally that this Apostolical and primitive order was after changed upon the motives and inducements before remembred Smectymn p. 31. Some of our modern Writers against Episcopacy have gone more warily to work than so affirming from those words of Ambrose or whosoever was the Author that this Rectorship or priority was devolved at first from one Elder to another by succession when he who was in the place was removed the next in order amongst the Elders succeeded and that this course was after changed the better to keep out unworthy men it being made a matter of election and not a matter of succession These men come neer the point in their Exposition though they keep far enough in the Application inferring hence that the imparity of Ministers came in otherwise than by divine Authority For by comparing this of Ambrose with that before mentioned out of Hierom the meaning of the Author will be only this that as in some places the Presbyters elected one of their own Presbytery to be their Bishop so for preventing of Ambition and avoiding Faction they did agree amongst themselves ut uno recedente that as the place did vaike by death or deprivation by resignation cession banishment or any other means whatever the Senior of the whole Presbytery should succeed therein as the Lord Mayor is chosen for his year in London But after upon sight of those inconveniences which did thence arise it was thought fit in their election of the person rather to look upon his Merit than his Seniority So that for all this place of Ambrose were those Comments his the Bishop may enjoy a fixt preheminence and hold it by divine Authority not by humane Ordinances But to return unto Saint Peter and to the Churches by him planted and founded by him in Episcopacy in these Western parts I shall in part rely on the Authority of the Martyrologie of the Church of Rome though so fat only and no further as it is backed by venerable Bede and Vsuardus ancient Writers both the latest living in the year 800. and besides them in some particulars by other Authors of far more Antiquity Bellarm. de Scriptor And these for better methods sake we will behold according to the several Countries into which S. Peter either went himself or sent forth his Disciples to them to preach the Gospel And first for Italy
in person or sent from place to place on his occasions and dispatches as may appear by looking on the concordances of holy Scripture Now that Titus was ordained the first Bishop of Crete hath been affirmed by several Authors of good both credit and antiquity For first Eccles hist l. 3. c. 4. Eusebius making a Catalogue of Saint Pauls assistants or fellow-labourers and reckoning Timothy amongst them whom he recordeth for the first Bishop of the Church of Ephesus adds presently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so was Titus also the first Bishop of Crete Ambr. praef in ep ad Titum Saint Ambrose in the Preface to his Commentaries on the Epistle unto Titus doth affirm as much Titum Apostolus consecravit Episcopum the Apostle consecrated Titus a Bishop and therefore doth admonish him to be solicitous for the well ordering of the Church committed to him Saint Hierom writing on these words in that Epistle Hieron in Tit. c. 1. v. 5. For this cause left I thee in Crete c. doth apply them thus Audiant Episcopi qui habent constituendi Presbyteres per singulas urbes potestatem Let Bishops mark this well who have authority to ordain Presbyters in every City on what conditions to what persons for that I take to be his meaning Ecclesiastical orders are to be conferred Which is a strong insinuation that Titus having that authority must be needs a Bishop More evidently in his Catalogue of Writers or in Sophronius at the least Id. de Scrip. Eccles in Tit. if those few names were by him added to that Catalogue Titus Episcopus Cretae Titus the Bishop of Crete did preach the Gospel both in that and the adjacent Islands Apud Oecumen Praef. ad Tim. Theodoret proposing first this question why Paul should rather write to Timothy and Titus than to Luke and Silas returns this answer to the same that Luke and Silas were still with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but those had entrusted with the government of Churches But more particularly Titus a famous Disciple of Saint Paul Ap. eund in Praef. ad Tit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was by him ordained Bishop of Crete being a place of great extent with a Commission also to ordain Bishops under him Theoph. in praef ad Tit. Oecum in Tit. c. 1. v. 5. Theophylact in his preface unto this Epistle doth affirm the same using almost his very words And Oecumenius on the Text doth declare as much saying that Paul gave Titus authority of ordaining Bishops Crete being of too large a quantity to be committed unto one alone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having first consecrate or made him Bishop Finally the subscription of this Epistle calls Titus the first Bishop of the Church of the Cretians which evidence though questioned now of late is of good Authority For some of late who are not willing that Antiquity should afford such grounds for Titus being Bishop of the Church of Crete have amongst other arguments devised against it found an irreparable flaw as they conceive in this Subscription Beza Annot at in Ep. ad Tit. in fine who herein led the way disproves the whole Subscription as supposititious because it is there said that it was written from Nieopolis of Macedonia A thing saith he which cannot be for the Apostle doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will winter here but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illic I will winter there and therefore he was somewhere else when he wrote this Epistle But Athanasius who lived neerer the Apostles times In Synopsi sacr script Ad Paulum Eustochium Comment in Ep. ad Tit. affirms it to be written from Nicopolis and so doth Hierome in his Preface unto that Epistle The Syriack translation dates it also thence as is confessed by them that adhere to Beza Theophylact and Oecumenius agree herein with Athanasius and the ancient Copies As for the criticism it is neither here nor there for Saint Paul being still in motion might appoint Titus to repair unto Nicopolis letting him understand that howsoever he disposed of himself in the mean time yet he intended there to Winter and so he might well say though he was at Nicopolis when he writ the same That Titus is there called the first Bishop of Crete Smectym p. 54. or of the Church of the Cretians is another hint that some have taken to vilifie the credit of the said Subscription asking if ever there were such a second Bishop Assuredly the Realm of England is as fair and large a circuit as the Isle of Crete And yet I do not find it used as argument that Austin the Monk had neither any hand in the converting of the English or was not the first Archbishop of the See of Canterbury Beda hist Eccl. l. 1. c. 27. because it is affirmed in Beda's History Archiepiscopus genti Anglorum ordinatus est that he was ordained the Archbishop of the English Nation Hist Eccl. l. 4. c. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And for an answer to the question we need but look into Eusebius where we shall find Pinytus a right godly man called in plain terms Bishop of Crete Cretae Episcopus saith the Latin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greek Original the self-same stile which is excepted at in Titus Now whereas it is said that Titus was left no otherwise in Crete than as Pauls Vicar General Commissary or Substitute to order those things in such sort as he had appointed which he could not dispatch himself when he was there present this can by no means be admitted the Rules prescribed unto him and Timothy being for the most part of that nature as do agree with the condition of perpetual Governours and not of temporary and removable Substitutes As for the anticipation of the time which I see some use relating that Saint Paul with Titus having passed through Syria and Cilicia to confirm the Churches did from Cilicia pass over into Crete where the Apostle having preached the Gospel left Titus for a while to set things in Order although I cannot easily tell on what Authority the report is built yet I can easily discern that it can hardly stand with Scripture We read indeed in the 15. Chapter of the Acts that he went thorow Syria and Cilicia confirming the Churches ver ult and in the first words of the following Chapter Acts 14.6 Hist Eccl. l. 4. c. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we find him at Derbe and Lystra Cities of Lycaonia the very next Province to Cilicia Northward from which it is divided by a branch of the Mountain Taurus Now whether of the two it be more probable that Paul should pass immediately from Cilicia unto Lycaonia upon the usual common Road or fetch a voyage into Crete Smectymn p. 50. as these men suppose and be transported back again into Lycaonia being an in-land Countrey far from any Sea which could not be without
and shewing what perfections were in them required then adds Quos Successores relinquebant sunm ipsorum locum magisterii tradentes whom they did leave to be their Successors delivering unto them their own place of government Cypr. Epist 42. vel l. 2. ep 10. S. Cyprian next writing to Cornelius then Bishop of Rome exhorts him to endeavour to preserve that unity Per Apostolos nobis Successoribus traditam which was commended by the Apostles unto them their Successors So in another place speaking of the commission which our Saviour gave to his Apostles he adds that it was also given to those Praepositi Id. Epist 69. vel l 4. ep 10. rulers and governours of the Church Qui Apostolis Vicaria ordinatione succedunt which by their ordination have been substituted as Successors to them And lest we should mistake his meaning in the word Prupositi Firmilianut anothe â—i shop of those times Firmil ep Cy. Epist 79. in an Epistle unto Cyprian useth instead thereof the word Episcopi not varying in the rest from those very words which Cyprian had used before Hieron ad Marcell adv Mont. Hierom although conceived by some to be an adversary of the Bishops doth affirm as much Where speaking of Montanus and his faction he shews this difference betwixt them and the Church of God viz. that they had cast the Bishop downwards made him to be the third in order Apud nos Apostolorum locum Episcopi tenent but in the catholick-Catholick-Church of Christ the Bishops held the place or room of the Apostles The like he saith in his Epistle to Euagrius Id. ad Euagr. where speaking of the parity of Bishops amongst themselves that the eminency of their Churches did make no difference in their authority he gives this reason of the same Omnes Apostolorum successores sunt because they were all Successors to the Apostles So also in his Comments on the Book of Psalms writing upon those words Id. in Psal 44. Instead of thy Fathers thou shalt have Children he tells us that at first the Apostles were the Fathers of the Church but they being gon Habes pro his Episcopos filios the Church had Bishops in their stead which though they were her Children as begotten by her Sunt tamen patres tui yet they were also Fathers to her in that she was directed and guided by them August in Psal 44. S. Austin on the same words hath the like conceit the Fathers of the Church saith he were the Lords Apostles Pro Apostolis filii nati sunt tibi constituti sunt Episcopi instead of those Fathers the Church hath Children Bishops that be ordained in her such whom she calleth Fathers though her self begat them constituit in Sedibus patrum and placed them in the seats or thrones of those holy Fathers August Epist 42. The like the same Saint Austin in another place to the same effect The root saith he of Christian Religion is by the seats of the Apostles Successiones Episcoporum and the succession of the Bishops dispersed and propagated over all the world Grego Magn. hom 26. And so S. Gregory discoursing of the power of binding and loosing committed by the Lord unto his Apostles applies it thus Horum nunc in Ecclesiâ locum Episcopi tenent that now the Bishops hold their places in the Church of Christ Not that the Bishops do succeed them in their personal graces their mighty power of working Miracles speaking with tongues giving the Holy Ghost and others such as these which were meerly temporary but in their Pastoral charge and government as the chief Rulers of the Church the ordinary Pastors of the Flock of Christ Now that the Bishops are the ordinary Pastors of the Church and so conceived to be by the ancient Fathers will be made evident by as good authority as the point before Ignatius Ignat. Epist ad Antioch who conversed with most of the Apostles writing unto the Antiochians requireth them to call to mind Euodius who was his Predecessor in the See of Antioch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tertull. de fuga in persecut their most blessed Pastor Tertullian discoursing on those words of Christ The hireling seeth the Woolf coming and fleeth but that the good Shepherd layeth down his life for the Sheep Joh. 10. inferreth thereupon Praepositos Ecclesiae in persecutione fugere non oportere that the Prelates or Governours of the Church are not to fly in persecution By which it is most clear not to dispute the truth of his assertion that Pastor Praepositus Ecclesiae do come both to one Cypr. de Aleatore S. Cyprian in his tract de Aleatore is more plain and positive Nam ut constaret nos i. e. Episcopos Pastores esse ovium Spiritualium c. that it might evidently appear saith he that we the Bishops are the Pastors of the Flock of Christ He said to Peter feed my Sheep And in another place for fear the former Book may prove none of his expostulating with Pupianus Id. Epist 69. who charged him as it seemeth for some defect in his administration he thus drives the point Behold saith he for these six years Nec fraternitas babuerit Episcopum neither the Brother-hood hath had a Bishop nor the People a Praepositus or Ruler nor the Flock a Pastor nor the Church a Governour nor Christ a Prelate nor God a Priest Where plainly Pastor and Episcopus and so all the rest are made to be the same one function More clearly in another place of the same Epistle where he defineth a Church to be Plebs sacerdoti adunata Pastori suo grex adhaerens that is to say a People joyned or united rather to their Priest a Flock adhering to their Pastor Where by Sacerdos as before and in other Authors of the first times he meaneth no other than a Bishop as doth appear by that which followeth Vnde scire debes Episcopum in Ecclesia c. From whom thou oughtest to understand saith he the Bishop to be in the Church and the Church to be also in the Bishop and that whoever is not with the Bishop is not in the Church Optatus saith the same in brief Opta de schismate lib. 1. by whom Pastor sine grege Episcopus sine populo a Bishop without a Church or People and a Pastor without a Flock are joyned together as Synonyma S. Austin speaking of two sorts of Over-seers in the fold of Christ some of them being Children and the others hirelings then adds Praepositi autem qui filii sunt Pastores sunt Augâ—st Traâ—â— 46. in Job the Rulers which are Children of the Church they are the Pastors And in another place not long since cited speaking of Episcopale judicium the condemnation that attends the Bishops sentence he presently subjoyns Pastoralis tamen necessitas Id de corrâ—pt grat c. 15. that yet the necessity
incumbent on the Pastoral Office doth many times inflict such sentences for the publick safety of the Flock I might be infinite in this search but that I have spoke somewhat to the point already and am moreover saved all further labour in it by our learned Andrews affirming positively and expresly Resp ad Epis Petri Motinaei Apud veteres Pastorum nomen vix adhiberi nisi cum de Episcopis loquuntur the name of Pastor is scarce used among the Ancients but when they have occasion to speak of Bishops And Binius in his Notes upon the Councils excepts against a fragment of the Synod of Rhemes said to be held Anno 630. as not of that antiquity which is there pretended and that he doth upon this reason only Eo quod titulum â—astoris tribuat Parocho because the stile of Pastor is there given to the common Presbyter Tom. 3. part 2. p. 978. contrary to the usage of those elder times And certainly it is no wonder that it should be so that he who is Episcopus Pastor animarum the Bishop and Pastor of our Souls as Saint Peter calls him 1 Petri 2 2â— should confer on them both his Titles since he hath substituted and appointed them to be his Vicars here on Earth The Pope may challenge if he will this Title to himself alone but since antiquity hath given it to all Bishops equally to every one as much as to him of Rome Saint Ambrose hath resolved it generally Ambros in 1. ad cor cap. 11. Episcopus personam habet Christi the Bishop saith he susteineth the person of Christ and therefore every Woman ought to behave her self before the Bishop as before her Judg giving this reason therewithal Quia Vicarius domini est because he is the Vicar of the Lord. The Commentaries on Saint Matthew ascribed to Chrysostom doth affirm the same Opus imperfect in Matth. hom 17. where shewing that such men as persecuted or molested those of the holy Sacerdotal Order were either Gentiles or at least sordid and sensless Christians he gives his reason for the same Quia nec intelligunt nec considerant sacerdotes Christi Vicarios esse because they neither understand nor do consider that the Bishops whom he there meaneth by Sacerdotes are the Vicars of Christ Saint Austin to the same effect Lib. qu. vet N. test qu. 127. as before Saint Ambrose The Bishop is to be more pure and pious than another man for he seemeth to sustein the person of God Est enim Vicarius ejus for he is his Vicar The Fathers in the Council of Compeigne Anno 833. thus Scire omnes convenit Concil Com. it behoveth all men to understand what is the nature of the Government or Ministry of Bishops Quos constat esse Christi Vicarios who as it evidently appears are the Vicars of Christ Nay even Blesensis Petr. Blesens Serm. 47. though he lived and writ when the Papacy was at the height makes this description of a Bishop Ordinatur Christi Vicarius Ecclesiae Praelatus c. He is ordained a Vicar of Christ a Prelate of the Church a Father of men and a Pastor of Souls So far the Ancients have attested to the present business and yet there is one Testimony more which as it is more ancient so it is as pertinent as any hitherto produced viz. The Declaration of the Fathers in the Council of Carthage Anno 258. or rather the attestation of the Fathers to that which was affirmed by Clarus of Muscala one of the Bishops there assembled who being to give his Vote upon the business then in agitation first thus laid his grounds Conc. Carth. sub Cypr. Manifesta est sententia Domini nostri c. The judgment of our Lord and Saviour JESVS Christ is plain and evident bequeathing that authority unto his Apostles which had been given him by his Father to which Apostles we are now the successours eadem potestate Ecclesiam Domini gubernantes governing the Church by that authority which they had before In which we see a clear and manifest derivation of this power this Vicarship from God the Father unto Christ from Christ to his Apostles and by them also to the Bishops and their successours in the Church for ever Not that each Bishop in particular hath some particular Apostle whom he doth succeed I conceive not so but that the Bishops generally do succeed the Apostles and are in general Vicars unto Christ our Saviour as to the general Government of the Church of God Apostolis datos esse Episcopos successores non siagulis Apostolis sed in solidum universis De rep Eccles l. 2. c. 5. n. 3. as the unfortunate Arch-Bish of Spalato hath right well observed conform unto the Tenet of the Fathers in this very point The sum of these three Sections then in brief is this Christ by the mission which he had from his heavenly Father devolves all power on his Apostles for teaching governing and directing his little flock and they being sensible of their own mortality ordain by like authority a line of Bishops to succeed them ad consummationem seculi by whom that care might be perpetuated In whom as there is plenitudo potestatis a fulness of authority for that end and purpose Amb. in Ep 4. the Bishop as is said by Ambrose being made up of all the Orders in the Church nam in Episcopo omnes ordines sunt as his words there are so he both doth and may assume such and so many associates assistants and subservient Ministers in partem oneris for the discharge of this great trusi as were assumed by the Apostles or ordained by them rather for the publick service of the Church Thus have we seen the Gospel of our Lord and Saviour dispersed in very little time over all parts and quarters of the World of so much of it at the least whereof the Acts and Monuments have been recorded to posterity and therewith a transmission also of that form of Government which was begotten by it and grew up with it Nor is there any doubt at all but that into what coasts soever the Lords Apostles preached the one they also in the same did plant the other The late discoveries of those parts and Countreys which were unknown unto our Predecessours make this clear enough there being no place nor Region how remote soever where there was extant any thing of the Christian Faith in which there were not found as apparent footsteps of the Episcopal form of Government A pregnant evidence that as the Lords Apostles were by the Holy Ghost instructed in that Faith which they were to preach so by the same eternal Spirit they were directed to that form of Government which they were to plant They could not else have fallen so unanimously on the self same project nor had God blessed it with so flourishing and fair increase a growth so suddain and miraculous had
To Dionysius Bishop of Rome besides that before remembred from Eusebius a second extant in the works of Athanasius And one to Paulus Samosatenus Athanas opera graec lat Tom. 1. p. 558. Euse l. 7. c. 24. Nicephorus Ecc. hist l. 6. c. 27. Biblio Patr. T. 3. edit Col. Bar. An. 265. Euseb bist l. 6. cap. ult the wretched Patriarch of Antiochia of which though there is no mention in Eusebius who tells us that he would not vouchsafe to write unto him yet is it intimated in Nicephorus who affirmes the contrray and extant in the Bibliotheca Patrum and in the Annals of Baronius It were an infinite and endless labour to recite all those which besides these inscribed unto the Bishops of the greater Churches he writ and sent to others of less note and quality as viz. to Conon Bishop of Hierapolis the Churches of Laodicea and Armenia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to whom not almost either Priest or Bishop that was of any merit and consideration in the Church of Christ If you demand to what end serves this general muster of the Epistles of this Prelate why I have brought them thus into the field in their ranks and files I answer that it was to let you see what was the ancient form of government in the Church of Christ before they had the happiness to live under Christian Princes and thereby opportunity of meeting in their General Councils For all the Apostles being furnished by our Lord and Saviour with an equality of power and honour pari consortio praediti potestatis honoris as S. Cyprian hath it Cyprian de Ecclesiae unitate by consequence all Bishops also were founded in the like equality So that the government of the Church as to the outward form and polity thereof was Aristocratical And being so there was in manner a necessity imposed upon the Prelates of the Church to maintain mutual entercourse and correspondence betwixt one another by Letters Messages and Agents for the communicating of their Councils and imparting their advice as occasion was in all omergent dangers of the Church For howsoever that the Church had followed in some things the pattern of the Roman Empire and in each Diocess thereof taking the Word according to the civil sense had instituted and ordained a Primate to whom the final resolution of all businesses did appertain that fell within the compass of that Diocess Yet all these Primates being of equal power and authority each of them absolute and independent with the bounds and limits of his own jurisdiction there was no other way to compose such differences as were either indeterminable at home or otherwise concerned the publick but this of mutual entercourse and correspondence And this what ever is opined unto the contrary both by the Masters and the Scholars in the Church of Rome who have advanced the Pope into the Soveraign or Supream direction in all points of doubt will prove to be the practice of the Christian Church in all times and Ages till the Authority of all other Churches in the worst and darkest times of Christianity came to be swallowed up in the gulph of Rome For presently upon the death of the Apostles who questionless had the frequent resort the final ending of all businesses which concerned the Church a full and plenary authority to direct the same Ruseb hist Ec. l. 3. c. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. c. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we find that Clemens one of their Disciples sends his Epistle to the Church of Corinth for the composing of some Schisms which were raised amongst them and that Ignatius Bishop of Antioch another of their Scholars sends the like to Rome for their confirming in the faith Besides which as he travelled towards Rome or rather was haled thither to his Execution he dispatched others of his Epistles unto other Churches and one amongst the rest unto Polycarpus Bishop of Smyrna commending unto him the good estate of the Church of Antioch Id. l. 4. c. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The like we find of Dionysius Bishop of Corinth a right godly man of whose Epistles to the Lacedemonians Athenians Nicomedians and those of Crete as also to the Churches in Pontus nay to that of Rome conducing either to the beating down of Heresies or to the preservation of peace and unity or to the confirmation of the faith or rectifying of what was amiss in the Churches discipline there is full mention in Eusebius Thus when Pope Victor by his rash perversness had almost plunged the Church in an endless broil Id. l. 5. c. 23.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bishops of these times bestirred themselves by publique writings to compose the quarrel particularly Irenaeus and Polyerates the one the Metropolitan of the Gallick the other of the Asian Churches And when that many of the Bishops severally had convocated Councils and Synodical meetings to make up this breach upon the rising of the same they sent out their Letters Ib. c. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying what they had Decreed advising what they would have done by all Christian people Ib. c. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For though Eusebius instanceth in none but the Bishops of Caesarea and Hierusalem in the records of which in two Churches he had been most versed which sent out these Synodical Epistles yet being so many other Metropolitans had called Synods also to the same intent I doubt not but they took the same course as the others did in manifesting their Decrees and Counsels Nay so exact and punctual they were in the continuance of this mutual amity and correspondence that there was almost no occurrence of any moment o◠consideration Id. l. 6. c. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. l. 6. c. 10.16 Cyprian Epist 42. not so much as the death of some eminent Prelate and the succession of a new but they gave notice of it unto one another ending their Letters of congratulation unto the party so advanced Examples of the which in Ecclesiastical Histories are both infinite and obvious By means of which continual intercourse there was mainteined not only an Association of the several Churches for their greater strength nor a Communication only of their Councils for the publick safety but a Communion also with each other Optat. de Schi Donat. l. 2. as Members of the Mystical Body of our Saviour Christ And this is that Optatus speaks of when having made a Catalogue of the Bishops of Rome from S. Peter down unto Siricius who then held that place or as his words there are Qui noster est Socius who was his Partner or Associate in the common Government of the Church He adds Cum quo nobis totus orbis commercio formatarum in una communionis societate concordant with whom the whole world doth agree with us in one communion or society by Letters of intercourse and correspondence For Literae
more unto other men than you had just reason It is my chief ende avour as it is my prayer that possibly I may behold Jerusalem in prosperity all my life long Nor doubt I by the grace of God to reduce some of you at the least to such conformity with the practice of the Catholick Church that even your hands may also labour in the advancement and promotion of that full prosperity which I so desire This that I may the better do I shall present you as I said with the true story of the Sabbath and therein lay before your eyes both what the Doctrine was and what the practice of all former times and how it stands in both respects with all Gods Churches at this present First for the Sabbath I shall shew you that it was not instituted by the Lord in Paradise nor naturally imprinted in the soul of man nor ever kept by any of the Antient Fathers before Moses time And this not generally said and no more but so but proved particularly and successively in a continued descent of times and men Next that being given unto the Jews by Moses it was not so observed or reckoned of as any of the moral precepts but sometimes kept and sometimes not according as mens private businesses or the necessities of the state might give way unto it and finally was for ever abrogated with the other Ceremonies at the destruction of the Temple As for the Gentiles all this while it shall hereby appear that they took no more notice of it except a little at the latter end of the Jewish State than to deride both it and all them that kept it Then for the Lords day that it was not instituted by our Saviour Christ commanded by the Apostles or ordained first by any other Authority than the voluntary Consecration of it by the Church to religious uses and being Consecrated to those uses was not advanced to that esteem which it now enjoys but liesurely and by degrees partly by the Edicts of secular Princes partly by Canons of particular Councils and finally by the Decretals of several Popes and Orders of inferiour Prelates and being so advanced is subject still as many Protestant Doctors say to the Authority of the Church to be retained or changed as the Church thinks fit Finally that in all Ages heretofore and in all Churches at this present it neither was nor is esteemed of as a Sabbath day nor reckoned of so near a kin to the former Sabbath but that at all such leisure times as were not destinate by the Church to Gods publick service men might apply their minds and bestow their thoughts either about their businesses or upon their pleasures such as are lawful in themselves and not prohibited by those powers under which they lived Which shewed and manifestly proved unto you I doubt not but those Paper-walls which have been raised heretofore to defend these Doctrines how sair soever they may seem to the outward eye and whatsoever colours have been laid upon them will in the end appear unto you to be but Paper-walls indeed some beaten down by the report only of those many Canons which have successively been mounted in the Church of God either to fortifie the Lords day which it self did institute or cast down those Jewish fancies which some had laboured to restore Such passages as occurred concerning England I purposely have deferred till the two last Chapters that you may look upon the actions of our Ancestors with a clearer eye both those who lived at the first planting of Religion and those who had so great an hand in the reforming of the same And yet not look upon them only but by comparing your new Doctrines with those which were delivered in the former times your severe practice with the innocent liberty which they used amongst them You may the better see your errours and what strange Incense you have offered in the Church of God A way in which I have the rather made choice to walk that by the practice of the Church in general you may the better judge of those Texts of Scripture which seem to you to speak in the behalf of that new Divinity which you have preached unto the People and by the practice of this Church particularly it may with greater ease be shewed you that you did never suck these Doctrines from your Mothers Breasts It is an observation and a rule in Law that custom is the best interpreter of a doubtful statute and we are lesson'd thereupon to cast our eyes in all such questionable matters unto the practice of the state in the self-same case Si de interpretatione legis quaeritur imprimis inspiciendnm est quo jure civitas retro in hujusmodi casibus usa fuit Consuetudo enim optima interpretatio legis est De legib longa consuet If you submit unto this rule and stand unto the Plea which you oft have made I verily persuade my self that you will quickly find your errour and that withal you will discover how to abet a new and dangerous Doctrine you have deserted the whole practice of the Christian Church which for the space of 1600 years hath been embraced and followed by all godly men These are the hopes which we project unto our selves The cause of this our undertaking was your Information and the chief end we aim at is your Reformation Your selves my Brethren and your good if I may procure it are the occasion and the recompence of these poor endeavours Pretiumque causa laboris in the Poets language Nor would I you should think it any blemish to your reputation should you desert a cause which with so vehement affections you have first mainteined or that the world would censure you of too deep a folly should you retract what you have either taught or written in the times before Rather the world and all good men shall praise both your integrity and ingenuity in that you think it no disparagement to yield the better unto truth whensoever you find it Being men conceive it not impossible but that you may be in an errour and having erred think it your greatest Victory that you are conquered by the truth which being mighty will prevail and either here or elsewhere enforce all of us to confess the great powers thereof S. Austin and the Cardinal two as great Clerks as almost any in their times have herein shewed the way unto you one in his Retractations the other in his Recognitions nor did it ever turn unto their disgrace Therefore abandoning all such fond conceits as enemies unto the truth which I trust you seek and above all things wish to find let me beseech you to possess your souls with desire of knowledge and that you would not shut your eyes against the tendry of those truths which either here or elsewhere are presented to you for your information Which that you may the better do I do adjure you in the name and for the
And then the reason of this follows Ne occasione momenti pereat commoditas coelesti provisione concessa This Edict did bear date in the Nones of March Anno 321 being the 11. year of that Princes Empire and long it did not stand till he himself was fain to explain his meaning in the first part of it Fr whereas he intended only to restrain Lawsuits and contentious pleadings as being unfit for such a day his Judges and like Officers finding a general restraint in the Law or Edict durst not ingage themselves in the cognizance of any civil Cause whatever no not so much as in the Manumission of a Bondslave This coming to the Emperours notice who was a friend of Liberty and could not but well understand how acceptable a thing it was to God that works of charity and mercy should not be restrained on any days it pleased him to send out a second Edict in the July following directed to Elpidius who was then Praefectus Praetorio as I take it wherein he authorized his Ministers to perform that Office any thing in the former Law unto the contrary notwithstanding For so it runs Ibid. Sicut indignissimum videbatur diem Solis venerationis suae celebrem altercantibus jurgiis noxis partium contentionibus occupari ita gratum est jucundum eo die quae sunt maxime votiva compleri Atque ideo emancipandi manumittendi die festo cuncti licentiam habeant super his rebus Acta non prohibeantur So that not only Husbandry was permitted in small Towns and Villages but Manumission being a meer civil Act and of no small Ceremony was by him suffered and allowed in the greater Cities The first great work done by the first great Christian Prince was to declare his royal pleasure about this Day what things he thought most proper to permit and what to disallow upon it teaching all other Kings and Princes which have since succeeded what they should also do on the same occasion Nor did this pious Prince confirm and regulate the Lords day only but unto him we are indebted for many of these other Festivals which have been since observed in the Church of God It had been formerly a custom in the Christian Church carefully to observe the times and days of their departure who had preferred the Gospel before their lives and suffered many Torments and at last Death it self for the faith of Christ Euseb hist l. 4. c. 14. The Church of Smyrna and that 's the highest we need go testifieth in an Epistle writ ad Philomelienses that they did celebrate the day wherein their Reverend Bishop Polycarp did suffer Martyrdom with joy and gladness and an holy Convocation This was in Anno 170 or thereabouts And in the following Age Saint Cyprian taking notice of such men as were imprisoned for the testimony of a good Conscience appointed that the days of their decease should be precisely noted that so their memories might be celebrated with the holy Martyrs Ep. 8. l. 3. Denique dies corum quibus excedunt annotate ut commemorationes corum inter memorias martyrum celebrare possimus as there he hath it But hitherto they were only bare memorials for more they durst not do in those times of trouble their sufferings only signified to the Congregation and that they did unto this end that by exhibiting to the people their infinite indurances for the truth and testimony of Religion they also might be nourished in an equal constancy After when as the Church was in perfect peace it pleased the Emperour Constantine to signifie to all his Deputies and Lieutenants in the Roman Empire Euseb l. 4. cap. 23. that they should have a care to see those the memorials of the Martyrs duly honoured and solemnize Times or Festivals to be appointed in the Churches to that end and purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And though these Festivals and Saints days became not forthwith common over all the World but were observed in those parts chiefly wherein the memory of the Saint or Martyr was in most esteem in which respect Saint Hierom calls them In Gal. 4. tempora in honore Martyrum pro diversa regionum varietate constituta yet in a little Tract of time such of them as had been most eminent as the Apostles and Evangelists were universally received and celebrated even as now they are as they are now observed in the Church of England De Martyr l. 8. and this I say upon the credit and authority of Theodoret. Who though he gives another reason and original of these Institutions informs us of these Festivals that they were modestae castae temperantia plenae performed with modesty chastity and sobriety not as the Festivals of the Gentiles were in excess and riot And not so only but he affirms this of them divinis canticis personandis sacrisque sermonibus audiendis intentae that they were solemnized with spiritual Hymns and religious Sermons and that the people used to empty out their souls to God in fervent and affectionate Prayers non sine lacrymis suspiriis even with sighs and tears As for Theodores he lived and flourished in the year 420. and speaks of these Festivals St. Peter and St. Thomas and St. Paul with others which he names particularly as things which had been setled and established a long time before and therefore could not be much after the time of Constantine who died not till the year 341 or thereabouts As for the eighth Book de Martyrib Where this passage is it is the 12. of those entituled de curandis Graec. affect And howsoever some exception hath been made against them as that they were not his whose names they carry yet find I no just proof thereof amongst our Criticks Now as the Emperour Constantine did add the Annual Festivals of the Saints unto those other Anniversary Feasts which formerly had been observed in the Christian Church so by his Royal Edict did he settle and confirm those publick meetings which had been formerly observed on each Friday weekly the Wednesday standing on the same Basis as before it did which was the custom of the Church De vit Const l. 4. c. 18. Eusebius having told us of this Emperours Edict about the honouring of the Sunday adds that he also made the like about the Friday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that Author hath it Sozomen adds that he enjoyned also the like Rest upon it the like cessation both from Judicature and all other Businesses and after gives this reason of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hist l. 1. c. 8. He honoured the one saith he as being the day of our Redeemers Resurrection the other as the day of our Saviours Passion So for the practice of the Church in the following times that they used other days besides the Sundays is evident by many passages of Cyril of Hierusalem where he makes mention of the Sermon preached the day before
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
which afterwards in the year 1625. he published to the World with his other Lectures Now in this Speech or Determination he did thus resolve it First that the Sabbath was not instituted in the first Creation of the World nor ever kept by any of the ancient Patriarchs who lived before the Law of Moses therefore no moral and perpetual Precept as the others are Sect. 2. Secondly That the sanctifying of one day in seven is ceremonial only and obliged the Jews not Moral to oblige us Christians to the like Observance Sect. 3. 4. Thirdly That the Lords day is founded only on the Authority of the Church guided therein by the practice of the Apostles not on the fourth Commandment which in the 7. Section he entituleth a seandalous Doctrine nor any other authority in holy Scripture Sect. 6. 7. Fourthly That the Church hath still authority to change the day though such authority be not fit to be put in practice Sect. 7. Fifthly That in the celebration of it there is no such cessation from the works of labour required of us as was exacted of the Jews but that we lawfully may dress Meat proportionable unto every mans estate and do such other things as be no hinderance to the publick Service appointed for the day Sect. 8. Sixthly That on the Lords day all Recreations whatsoever are to be allowed which honestly may refresh the spirits and encrease mutual love and Neighbourhood amongst us and that the Names whereby the Jews did use to call their Festival whereof the Sabbath was the chief were borrowed from an Hebrew word which signifies to Dance and to make merry or rejoyce And lastly that it appertains to the Christian Magistrate to order and appoint what Pastimes on the Lords day are to be permitted and what prohibited not unto every private person much less to every mans rash Zeal as his own words are who out of a schismatical Stoicism debarring men from lawful Pastimes doth incline to Judaisin Sect. 8. This was the sum and substance of his resolution then which as it gave content unto the sounder and the better part of the Assembly so it did infinitely stomack and displease the greater numbers such as were formerly possessed with the other Doctrines though they were wiser than to make it a publick Quarrel Only it pleased Mr. Bifeild of Surrey in his Reply in a Discourse of Mr. Brerewoods of Cresham Colledg Anno 1631. to tax the Doctor as a spreader of wicked Doctrine and much to marvel with himself how either he durst be so hold to say Page 161. or having said it could be suffered to put it forth viz. That to establish the Lords day on the fourth Commandment were to incline too much to Judaism This the said M. Bifeild thinks to be a foul aspertion on this famous Church But in so thinking I conceive that he consulted more his own opinion and his private interest than any publick maintenance of the Churches cause which was not injured by the Doctor but defended rather But to proceed or rather to go back a little About a year before the Doctor thus declared his judgment one Tho. Broad of Gloucestorshire had published something in this kind wherein to speak my mind thereof he rather shewed that he disliked those Sabbath Doctrines than durst disprove them And before either M. Brerewood whom before I named had writ a learned Treatise about the Sabbath on a particular occasion therein mentioned but published it was not till after both Anno 1629. Add here to joyn them altogether that in the Schools at Oxon Anno 1628. it was maintained by Dr. Robinson now Archdeacon of Gloucester viz. Ludos Recreationis gratia in die Dominico non esse prohibitos Divina Lege That Recreations on the Lords day were not at all prohibited by the Word of God As for our neighbour Church of Scotland as they proceeded not at first with that mature deliberation in the reforming of that Church which had been here observed with us so did they run upon a course of Reformation which after was thought fitting to be reformed The Queen was young and absent in the Court of France the Regent was a desolate Widow a Stranger to the Nation and not well obeyed So that the people there possessed by Cnoxe and other of their Teachers took the cause in hand and went that way which came most near unto Geneva where this Cnoxe had lived Among the first things wherewithal they were offended were the Holy days Proceedings at Perth These in their Book of Discipline Anno 1560. they condemned at once particularly the observation of Holy days entituled by the names of Saints the Feasts of Christmas Circumcision Epiphany the Purification and others of the Virgin Mary all which they ranked awongst the abominations of the Roman Religion as having neither Commandment nor assurance in the Word of God But having brought this Book to be subsigned by the Lords of secret Counsel it was first rejected some of them giving it the Title of Devote Imaginations Cnoxe Hist of Scotl. p. 523. whereof Cnoxe complains Yet notwithstanding on they went and at last prevailed for in the middle of the Tumults the Queen Regent died and did not only put down all the Holy days the Lords day excepted but when an uprore had been made in Edenburg about a Robin-hood or a Whitson-Lord they of the Consistory excommunicated the whole multitud Now Proceedings at Perth that the holy days were put down may appear by this That in the year 1566. when the Confession of the Helvetian Churches was proposed unto them they generally approved the same save that they liked not of those Holy days which were there retained But whatsoever they intended and howsoever they had utterly suppressed those days which were entituled by the Names of particular Saints yet they could never so prevail but that the people would retain some memory of the two great and principal Feasts of Christs Nativity and Resurrection For in the year 1575. Complaint was made unto the Regent how in Dunfreis they had conveyed the Reader to the Church with Taber and Whissel to read Prayers all the Holy days of Zule or Christmas Thereupon Anno 1577. it was ordained in an Assembly of the Church That the Visitors should admonish Ministers preaching or ministring the Communion at Pasche or Zule or other like superstitious times under pain of deprivation to desist therefrom Anno 1587. it was complained of to his Majesty That Pasche and Zule were superstitiously observed in Fife and about Dunfreis and in the year 1592. the Act of the Queen Regent granting licence to keep the said two Feasts was by them repealed Yet find we by the Bishop of Brechin in his Discourse of the Proceedings at the Synod of Perth that notwithstanding all the Acts Civil and Ecclesiastick made against the superstitious observation and prophane abuse of Zule day the people could never be induced to labour on
we must not take the words of Gregory to be so exclusive as to shut out the words of Institution or any of those Prayers or Benedictions which our Saviour used or the Apostles guided by the Lords example might think fit to imitate To think that willingly or rather wilfully they should omit the words of their Lord and Master which were so Operative and Energetical would prove too great a scandal to those blessed spirits And therefore Ambrose when he puts the question touching the Consecration of the Elements Ambr. de Sacramentis l. 4. c. 4. Consecratio igitur quibus verbis est cujus sermonibus by what words and by whose it is made or celebrated makes answer Domini JESV by the words of the Lord Jesus And if the Elements are to be Consecrated by no other words as the continual practice of the Church of Christ seems to say they may not there is no question to be made but that the Apostles used those words of Consecration which they had heard before delivered from our blessed Saviour We could not say they did hoc facere according to the Lords injunction if it had been otherwise And no less probable it is that in a work of so great consequence they fell not presently upon the words of Institution making a bare recital of them and no more than so and used not some preparatory Prayers to set an edge on the devotions of Gods people according as the Lord had done before who blessed the Bread before be brake it and therefore of necessity before he gave it Certain I am Rabanus Maurus de Institut Cler. l. 32. that so it is affirmed by Rabanus Maurus Cum benedictione gratiarum actione primum Dominus corporis sanguinis sui sacramenta dedicavit Apostolis tradidit quod exinde Apostoli imitati fecere successores suos facere docuerunt quod nunc per totum orbem terrarum generaliter tota custodit Ecclesia The Lord saith he first dedicated or ordained the Sacrament of his Body and Blood with Benediction and Thanksgiving and gave the same to his Apostles which the Apostles after imitating did both do themselves and taught their successors to do it also so that it is now generally practised by the Church throughout the world Here then we take it pro confesso that in the Celebration of the blessed Sacrament besides the words of Consecration which our Saviour used the Apostles added the Lords Prayer And we conceive it to be probable that they used certain Prayers and Benedictions by way of preparation to so great a business of which more anon For further proof whereof that such preparatory Prayers and Benedictions were used originally in the Celebration of this Sacrament we will first see what ground is laid by the Apostles and after look upon the building which hath been raised on the same by the holy Fathers First the Apostle layeth this ground 1 Tim. 2.1 2 3. I exhort therefore that firstof all Supplications Prayers Intercessions and giving of Thanks be made for all men for Kings and for all that are in Authority that we may lead a quiet and a peaceable life in all godliness and honesty for this is good and acceptable in the sight of God our Saviour Which words are generally understood not of private Prayers but those which are made publickly in the Congregation Calv. Estius in 1. ad Tim. c. 2. Calvin doth so expound it for the Protestant Writers and so doth Estius for the Pontificians as is elsewhere noted And that the Western Church may not stand alone Theophylact and Oecumenius do both expound the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the daily service Theophyl Oecumen in 1. ad Tim. which from the first beginning had been Celebrated in the Church of God This I premise as granted without more adoe Which being so premised and granted and the ground thus layed we are to look upon the building as before was said raised by the Fathers on the place And here we will begin with S. Austin first as one that hath more punctually observed the place and traversed the whole ground and each part thereof than any one that went before him who writing to Paulinus doth thus build upon it August ad Panlinum Epist 59. Multa hinc quippe dici possunt quae improbanda non sunt sed eligo in his verbis hoc intelligere quo omnis vel paene omnis frequentat Ecclesia ut precationes accipiamus dictas quas facimus in celebratione Sacramentorum antequam illud quod est in mensa Domini incipiat benedici Orationes cum benedicitur sanctificatur ad distribuendum comminuitur quam tot am petitionem fere omnis Ecclesia DOMINICA ORATIONE concludit Interpellationes autem five ut nostri codices habent postulationes fiunt cum populus benedicitur tunc enim Antistites velut advocati susceptos suos per manus impositionem misericordissimae offerunt potestati Quibus peractis participato tanto sacramento Gratiarum actio cuncta concludit quam in his etiam verbis ultimam commendavit Apostolus I have put down the words at large because they are so full an Exposition of the several words used by the Apostles and not an Exposition only but an Application according to the several parts of the publick Liturgies The sense and meaning of them is as followeth Many things may be hence inferred saith he not to be distliked but I choose raher so to understand the same according unto that which I find observed in every or at least every Church almost that is to say that here by Supplications we mean those Petitions which we make in Celebration of the Sacraments before we come unto the consecration of the Elements by Prayers the sanctifying and blessing of the Bread and Wine when it is put into a readiness to be distributed unto the people which action or Petition every Church almost concludeth with the Lords Prayer Where by the way we may observe what place the Lords Prayer had of old in the Celebration The Intercessions are made then when the people do partake of the publick blessing for then the Prelates of the Church like Advocates or Sureties do by the laying on of hands present them to the merciful protection of the Lord their God Which ended and the people being made partakers of so great a Sacrament all is concluded or shut up with giving thanks which therefore is last spoken of by the Apostle So far the words of Austin and it is worthy the noting that Venerable Bede making a Commentary on S. Paul's Epistles collected out of several passages of this Fathers works puts down these words at large as before recited Ven. Beda Comment in 1. ad Tim. c. 2. for the full meaning of the place And if S. Austin was not out in his Exposition as I have heard of none that do charge him with it we have
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
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
attended by his Presbyters at the reception of Saint Paul Chrys in Act. 21. and they together joyning with him in the consultation then in hand the business being great and weighty And therefore Chrysostom observes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that James determined nothing in it as a Bishop of his sole authority but took Paul into counsel with him and that the Presbyters on the other side carried themselves with great respect and reverence towards him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giving him an account or reason of their following counsel The Bishop never fist in a firmer Chair than when his Chapter doth support it But that which is indeed the matter of the greatest moment is that which occurs in the 15. Chapter of the Acts touching the Council of Hierusalem wherein the Presbyters are so often mentioned as if without their presence and assistance the Apostles had been able to determine nothing Some would fain have it so perhaps but it will not be Saint Paul was so assured of the Doctrine by him delivered as not to put it to the trial of a mortal man and the Apostles of a spirit so infallible in the things of God as not to need the counsel and assistance of inferiour persons How many points of Doctrine did Saint Paul determine without repairing to the Apostles How many did the Apostles preach and publish without consulting with the Presbyters Somwhat there must be in it more than ordinary which did occasion this conjuncture and is briefly this Some of the Jews which had but newly been initiated in the faith of Christ and were yet very zealous of their ancient Ceremonies came from Hierusalem to Antiochia Acts 15.1 and there delivered Doctrines contrary unto those which Paul taught before It seems there were some Presbyters amongst them for it is said they taught the people and they pretended too that they did teach no other Doctrine than that which had been authorized by the Apostles The Doctrine was that except men would be circumcised after the manner of Moses they could not be saved Paul might have over-ruled this case by his own authority But partly for the satisfaction of the Antiochians and partly for the full conviction of these false Teachers he was content by Revelation of the Spirit Gal. 2.2 to put the matter over to the resolution of such of the Apostles as were then abiding in Hierusalem that by their general attestation they might confirm his doctrine to be sound and true As for the Presbyters it concerned them to be present also as well to clear themselves from authorizing any such false brethren to disturb the Church as to prevent the like disorders in the time to come This is the sum of the proceedings in this business And this doth no way interest the Presbyters in the determination of points of faith further than as they are concerned either in having been a means to pervert the same or for the clearing of themselves from the like suspicions And yet I cannot but affirm withal that pure and primitive antiquity did derive from hence the Form and manner of their Councils in which the Presbyters did oftentimes concur both for voice and hand I mean as well in giving of their suffrages as the subscription of their names Concil Tarracon Can. 13. Certain I am that in the Council held in Arragon Anno 490. or thereabouts it was provided among other things ut non solum à Cathedralibus verum etiam de Diocesanis that certain Presbyters should be chosen as well out of the Diocesan as the Cathedral Churches to attend that service and that the Metropolitan should send out his Letters unto that effect according as is still observed in holding of the Convocation of the Church of England Next to the constituting of the Presbyters in time and order was the election of the Seven and this the Apostles did put over to the people only not intermedling in the same at all further than in commending them to the grace of God that they might faithfully discharge the trust committed to them The Church was then in that condition that the Disciples lived in one place together and had all things common some of them selling their Estates Acts 4.32.34 35. and laying down the price thereof at the Apostles feet that by them it might be distributed as occasion was But being it fell out that some did think themselves neglected in the distribution the Apostles both to free themselves of so great a trouble Acts 6.1 as also to avoid suspicion of being partial in the business required them to make choice of such trusty men as they conceived most fit to be the Stewards of their goods Acts 6.3 and the dispensers of the common stock This was the charge the Seven were called to by the people which being no Ecclesiastical function but a Civil trust no dispensation of the Word and Sacraments but a dispository power of the common Treasure it was most consonant to the Rules of Reason that the election of them should be left to the people only I know these Seven are commonly both called and accounted Deacons but I find no such thing in the Texts or story Neither in that Chapter nor in all the Acts is the word Deacon to be found nor find I either Stephen or Philip of whom the Scripture is most copious to be so entituled Acts 21.8 Philip indeed is called unus de septem but no more one of the Seven but no such stile as Deacon added which makes me think their Office was not such as it is conceived And this I am the rather induced to think because I find Saint Chrysostom Hom. 14. in Act. 6. and others of the same opinion Saint Chrysostom putting it unto the question what dignity or Office these men had what Ordination they received and namely whether that of Deacons makes answer first that in his time the use was otherwise the Presbyters being there intrusted with the distribution of the Churches Treasure and then concludeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it appeared not in his opinion that they were either Presbyters or Deacons The Fathers of the sixth Council in Constantinople building upon those words of Chrysostom Concil in Trullo Can. 16. do affirm the same determining expresly that those Seven mentioned in the Acts were not ordained to any ministration at the Lords Table 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but only to the service and attendance of the Common Tables Hieron in epist ad Euagr. In which regard Saint Hierom looking back unto the Primitive institution doth call the Deacons of his time mensarum viduarum Ministros in his Epistle to Euagrius For howsoever I believe not on my former ground that the Seven spoken of in the Acts had either the Office or the name of Deacons as it was used afterwards in the Church of God yet I deny not but the Church took some hint from hence even in the
successors there reconciled also 9. An answer unto such Objections as have been made against S. Peters being Bishop of Rome 10. Saint Mark the first Bishop of Alexandria and of his successours 11. Notes on the observations of Epiphanius and Saint Hierom about the Church of Alexandria 12. An observation of Saint Ambrose applyed unto the former business 13. Of Churches founded by Saint Peter in Italy France Germany and the Isle of Britain and of the Bishops in them instituted OY 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the observation of Saint Chrysostom that the Church never thriveth better than in persecutions Hom. in Act. cap. 11. And this he speaks on the dispersion of the Disciples after the martyrdom of Stephen than which there could not any thing fall out more fortunately for the advancement of the Gospel Act. 11.19 They which were scattered abroad saith the holy Text upon the persecution which arose about Stephen travelled as far as Phoenice and Cyprus and Antioch preaching the Word to none but the Jews only At first indeed to none but the Jews alone The Vision had not yet appeared to Peter to Authorize his going in unto the Gentiles nor had Cornelius and his Houshold as yet been made partakers of the Holy Ghost The Jews were they to whom the promises of God had first been made who as they were dispersed into many places so did Gods Word go after them and found them out either converting them unto the Faith or else convincing them of their incredulity But in no City of the East were they so thick set as in Antiochia the regal seat and City of the Kings of Syria Joseph Antiqu. Jud. l. 12. c. 3. in which by ancient priviledge first granted by Seleucus Nicanor they were all free Denizens and enjoyed all immunities whatsoever with the Greeks and Macedons Joseph de Bello Jud. l. 7. c. 24. This made them plant here in great multitudes together with their Wives and Children and so by consequence the greater opportunity was offered for the enlargement of the Church News hereof being brought unto Hierusalem and Peace by that time being setled throughout the Churches S. Peter Act. 9.31 32. as he passed throughout all quarters is said to have come down unto Antioch also and to have undertaken the charge thereof as being the most famous City of the Eastern parts It 's true the Scriptures tell us nothing of this but the Fathers do and negative proofs from Scripture Homil. 6. in Lucam in a point of History are of no Authority Origen calls Ignatius Episcopum Antiochiae post Petrum secundum the second that was Bishop of Antioch after Peter and therefore Peter must of necessary consequence be first Bishop there Euseb eccl hist l. 3. c. 35. Eusebius saith the same with Origen as to S. Peters being Bishop there and so doth Felix Pope of Rome in the fifth Council of Constantinople Actione prima But not to trust to consequences only Id. in Chron. though those clear enough Eusebius in his Chronicon saith expresly Petrus Apostolus Ecclesiam Antiochenam fundavit ibique Cathedram adeptus sedit that Peter the Apostle founded the Church of Antioch and sate Bishop there S. Hierom doth affirm the same Hieron in c. 2. ad Galat. Primum Episcopum Antiochenae Ecclesiae Petrum fuisse and makes it one of those things which S. Luke omitted Luke being an attendant of S. Paul in his peregrinations took not such special and particular notice of S. Peters actions Ipse firmavit sedem in qua septem annis quamvis discessurus sedit Greg. and therefore his omission of it is no argument that it was not so More of S. Peters being Bishop of the Church of Antioch see in the same S. Hierom in his Book de Ecclesiast Scriptoribus And in S. Gregories Epistles lib. 6. ep 37. Where he is said to have continued Bishop there seven years as indeed most Authors do agree This founding of the Church of Antioch by S. Peter and his assuming of the Bishoprick or charge thereof Euseb in Chron. is by Eusebius placed in the fourth year of the 203 Olympiad which falleth by computation into that 38 year of Christs Nativity being the fourth year after his Ascension But then withal we must restrain S. Peters Bishoprick in Antioch and his foundation of that Church only unto the Jewish Congregations there Preaching unto the Gentiles was not yet thought lawful And when it was it pleased God to make choice of others to promote that work Whereof when tidings came unto Hierusalem Act. 11.22 Ibid. 25. they sent forth Barnabas that he should go as far as Antioch And when he found the task too great for himself alone he went to Tarsus saith the Text to seek for Saul whom he brought with him to that City By these the gaining of the Gentiles in that famous City was begun and finished In this regard S. Paul is to be reckoned a co-founder at the least of the Church of Antioch and so Ignatius doth account them in his Epistle to the Magnesians Ignat. ep ad Magnes where he relateth that the Disciples were first called Christians at Antiochia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church whereof was founded by Paul and Peter And this may serve to reconcile the difference which doth occur amongst the ancient Writers about S. Peters next Successor in the See of Antioch Homil. de transt Ignatii Dialog 1. Origen Chrysostom Theodoret and Felix whom before we spake of do make Ignatius to be S. Peters next Successor where by the way we have S. Peters being Bishop there avowed by Chrysostom and Theodoret into the bargain Hist l. 3. c. 16. descript eccles in Ignatio Epist ad Antioch And on the other side Eusebius and S. Hierom place Euodius first and after his decease Ignatius wherein Ignatius doth himself concur with them counselling or exhorting the Antiochians to call to mind Euodius that most holy Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who first received the government of that Church from the holy Apostles Now for the reconciliation of this difference taking it first for granted as I think we may that at first there were in Antiochia two several Congregations of converted Christians the one of Jews Constitat Apostol l. 7. c. 48. the other of the Gentiles whereof S. Peter and S. Paul were the several heads the Author of the Constitutions ascribed to Clemens who in a matter of this nature may well be credited will give us an handsom hint informing us that the Apostles being to betake themselves to their other business or the business rather of the Lord S. Peter did ordain Euodius and S. Paul Ignatius to be the Bishops there in their several charges Upon which ground Baronius doth infer and not improbably that the wall of separation being beaten down and both the Congregations of Antiochia made into one Church Baron Annal. Eccle. An.
their hands for none but they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the present business the whole election of these Presbyters must be given to them But indeed it was neither so nor so Neither the Apostle nor the People had any hand in the elections of those times but the Spirit of God which evidently did design and mark out those men whom God intended to imploy in his holy Ministery The words of Paul to Timothy make this clear enough where it is said Neglect not the gift that is in thee which was given thee by Prophesie 1 Tim. 4.14 1 Tim. 1.18 c. and that there went some Prophesies before concerning Timothy the same Saint Paul hath told us in the first Chapter of that first Epistle Hom. 5. in 1. ad Tim. c. 1. Chrysostom notes upon these words that in those times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Priests and Ministers of God were made by Prophesie that is saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Holy Ghost And this he proves by the selection of Paul and Barnabas to the work of God which was done by Prophesie and by the Spirit And finally glossing on those words Noli negligere gratiam c. he doth thus express it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God saith he did elect thee to this weighty charge he hath committed no small part of his Church unto thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no mortal man had any hand in that designation and therefore take thou beed that thou disgrace not nor dishonour so Divine a calling More might be said both from Theodoret and Oecumenius to confirm this Truth Theodor. Oecum in locum but that I think it is sufficiently confirmed already So then the Presbyters of these times being of Gods special choice his own designation and those upon the laying on of such holy hands furnished by the Spirit with such gifts and graces as might enable them sufficiently to discharge their calling The marvel is the less if in those early days at the first dawning as it were of Christianity we find so little speech of Bishops In the ordaining of these Presbyters as also of the like in other places the Apostles might and did no question communicate unto them such and so much Authority as might invest them with a power of government during the times of their own necessary absence from those several Churches So that however they were Presbyters in degree and order yet they both were and might be trusted with an Episcopal jurisdiction in their several Cities even as some Deans although but simply Presbyters are with us in England And of this rank I take it were the Presbyters in the Church of Ephesus Act. 20.28 whom the Apostle calleth by the name of Bishops that is to say Presbyters by their Order and Degree but Bishops in regard of their jurisdiction Such also those ordained by Saint Paul in the Church of Philippos Phil. 1.1 whom the Apostle mentioneth in the very entrance of his Epistle to that people Which as it may be some occasion why Bishops properly so called were not ordained by the Apostles in the first planting of some Churches so there are other reasons alledged for it and are briefly these For first although the Presbyters in those times were by the Holy Ghost endued with many excellent gifts and graces requisite to the Preaching of the Word yet the Apostles might not think fit to trust them with the chief government till they had fully seen and perfectly made tryal of their abilities and parts that way Epiphan adv haeres 75. n. 5. And this is that which Epiphanius meaneth in his dispute against Aerius saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that where there were no fit men to discharge that Office the place remained without a Bishop but where necessity required and that there wanted not fit men to supply the place there Bishops forthwith were appointed But that which I conceive to be the principal reason was this that the Apostle did reserve unto himself the chief Authority in all the Churches of his planting so long as he continued in or about those places And this he exercised either by personal Visitations mention whereof is made in the 14.21 and 15.36 of the Book of Acts or else by his rescripts and mandates as in his sentencing of the incestuous Corinthian although absent thence But when he was resolved to take a journey to Hierusalem Act. 19.21 and from thence to Rome not knowing when he should return to those Eastern parts and knowing well that multitude of governours do oft breed confusions and that equality of Ministers did oft end in factions he then resolved to give them Bishops to place a Chief in and above each several Presbytery over every City committing unto them that power aswell of Ordinations as inflicting censures which he had formerly reserved to himself alone This great Apostle as for some space of time he taught the Church without help of Presbyters so for another while he did rule the same without help of Bishops A time there was wherein there were no Bishops but the Apostles only to direct the Church and so there was a time wherein there were no Presbyters but they to instruct the same However it must be confessed that there was a time in which some Churches had no Bishops And this Hieron in Tit. c. 1. if any was the time that Saint Hierom speaks of Cum communi Presbyterorum consilio ecclesiae gubernabantur when as the Churches were governed by the common counsel of the Presbyters But sure it was so short a time that had not the good Father taken a distaste against Episcopacy by reason of some differences which he had with John the Bishop of Hierusalem he could not easily have observed it For whether Bishops were ordained Id. ad Evagrium In Schismatis remedium as he saith elsewhere for the preventing of those Schisms and factions which were then risen in the Church or that they were appointed by the Apostles to supply their absence when they withdrew themselves unto further Countreys This government of the Church in common by the Presbyters will prove of very short continuance For from the first planting of the Church in Corinth Baronius so computes it Annal. Hieron in Titâ—m c. 1. which was in Anno 53. unto the writing of his first Epistle to that Church and people in which he doth complain of the Schisms amongst them was but four whole years And yet it doth appear by that place in Hierom for ought can see that the divisions of the people in Religion some saying I am of Paul and I of Apollo and I of Cephas every one cleaving unto him by whom he had received Baptism were the occasion that it was decreed throughout the world as that Father saith Vt unus de Presbyteris electus superponeretur caeteris that one of the Presbyters should be set over the rest to whom
neque Diaconus jus habeat baptizandi that without lawful mission from the Bishop neither the Presbyter nor Deacons might Baptize Not that I think there was required in Hieroms time a special Licence from the Bishop for every ministerial act that men in either of those Orders were to execute but that they had no more interest therein than what was specially given them by and from the Bishop in their Ordination As for the Act of Preaching which was at first discharged by the Apostles Prophets and Evangelists according to the gifts that God had given them for the performance of the same when as the Church began to settle it was conferred by the Apostles on the several Presbyters by themselves ordained as doth appear by Saint Pauls exhortation to the Presbyters 2 Tim. 4.5 which he called from Ephesus unto Miletum To this as Timothy had been used before doing the work of an Evangelist so he was still required to ply it being called unto the Office of a Bishop Saint Paul conjuring him before God and Christ that notwithstanding the diversions which might happen to him by reason of his Episcopal place and jurisdiction 2. Tim. 4.2 he should Preach the Word and not to Preach it only in his own particular 2 Tim. 2.15 shewing himself a Workman that needed not to be ashamed dividing the word of truth aright But seeing that others also did the like according to the trust reposed in them whether they had been formerly ordained by the Apostles or might be by himself ordained in times succeeding Those that discharge this duty both with care and conscience 1 Tim. 5.17 guiding and governing that portion of the Church aright wherewith they are intrusted and diligently labouring in the word and doctrine by the Apostle are accounted worthy of double honour Which questionless S. Paul had never represented unto Timothy but that it did belong unto him as a part of his Episcopal power and Office to see that men so painful in their calling and so discreet in point of government should be rewarded and encouraged accordingly By honour in this place the Apostle doth not only mean respect and reverence but support and maintenance as appears plainly by that which is alledged from holy Scripture viz. Thou shalt not muzzle the Oxe that treadeth out the Corn And the Labourer is worthy of his hiâ—e Chrysost hom 15. in 1 Tim. 5. Ambros in locum Calvin in 1 ad Tim. c. 5. Chrysostom so expounds the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By honour here is meant both reverence and a supply of all things necessary with whom agree the Commentaries which pass under the name of Ambrose Calvin affirms the like for our modern Writers Victum praecipue suppeditari jubet Pastoribus qui docendo sunt occupati Paul here commandeth that necessary maintenance be allowed the Pastor who laboureth in the Word and Doctrin And hereto Beza agreeth also in his Annotations on the place Now we know well that in those times wherein Paul wrote to Timothy and a long time after the dispensation of the Churches Treasury was for the most part in the Bishop and at his appointment For as in the beginnings of the Gospel the Faithful sold their Lands and Goods Act. 4. v. ult and laid the money at the Apostles feet by them to be distributed as the necessities of the Church required So in succeeding times all the Oblations of the faithful were returned in unto the Bishop of the place and by him disposed of We need not stand on many Authors in so clear a business Zonaras telling plainly that at the first the Bishop had the absolute and sole disposing of the revenues of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zonaras in Concil Chalcedâ—n Ca. 26. no man whoever being privy to their doings in it And that they did accordingly dispose thereof to every man according to his parts and industry doth appear by Cyprian where he informeth us that he having advanced Celerinus a Confessor of great renoun amongst that people and no less eminent indeed for his parts and piety unto the office of a Reader he had allotted unto him Cypr. Ep. 34. vel l. 4. ep 5. and to Aurelius one of equal vertue then a Reader also Vt sportulis iisdem cum Presbyteris honorentur that they should have an equal share in the distribution with the Priests or Presbyters But many times so fell out that those to whom the Ministry of the word was trusted Preached other doctrin to the People than that which had been taught by the Apostles 1 Tim. 1.3 Tit. 1.10 11. Vain talkers and deceivers which subverted whole houses teaching things they should not and that for filthy lucres sake What must the Bishop do to them He must first charge them not to Preach such doctrins which rather minister questions than godly edifying 1 Tim. 1.4 And if they will not hearken to nor obey this charge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 1.9 he must stop their mouths let them be silenced in plain English The silencing of such Ministers as deceive the People and Preach such things they should not even for lucres sake to the subverting of whole Families is no new matter as we see in the Church of God Saint Paul here gives it as in charge to Titus and to all Bishops in his person Certain I am that Chrysostom doth so expound it If thou prevailest not saith he by admonitions Chrysost tom 2. n. Tit. 1. be not afraid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 silentium iis impone the Translator reads it but silence them that others may the better be preserved by it Hierom doth so translate it also quibus oportet silentium indici such men must be commanded silence Hieron in Can. Tit. And for the charge of Paul to Timothy that he should charge those false Apostles which he speaks of not to Preach strange doctrines it carries with it an Authority that must be exercised For this cause I required thee to abide at Ephesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not that thou shouldst intreat but command such men to Preach no other doctrines than they had from me Theophylact on those words Theophyl in 1. ad Tim. c. 1. puts the question thus in the words of Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be asked saith he whether that Timothy were then Bishop when Paul wrote this to him To which he answereth of himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is most probable giving this reason of the same because he is to charge those men not to teach other doctrines Oecumen in locum Oecumenius is more positive in the point and affirms expresly on these words that Paul had made him Bishop there before that time And Lyra if he may be heard Lyra in 1 Tim. c. 1. make this general use of the Apostles exhortation that the first Act here recommended to a Bishop is falsae doctrinae
of his time it is clear and evident that Bishops had been setled even in those early days in many Cities wherein we do not find that any had been formerly ordained by the Apostles But how they were so setled and by whose authority hath in these later days been made a question Our Masters in the Church of Rome appropriate the power of instituting and erecting new Episcopal Sees to their Bishop only as being the only universal and supream Pastor of the Church Bellarmine hath resolved it so in terms express Bellarm. de Rom. pont l. 2. c. 12. Apostolorum proprium erat It properly pertained saith he to the Apostles to constitute Churches and propagate the Gospel in those Churches wherein it never had been Preached So far unquestionably true but what followeth after Et hoc ad Romanum Pontificem pertinere ratio experientia ipsa nos docet And that this doth belong to the Popes of Rome both reason and experience teach us Belong it doth indeed to the Popes of Rome so far we dare joyn issue with him but that it doth belong to the Pope alone and not to any other Bishops but by his sufferance and authority which is the matter to be proved that there is neither reason nor example for No reason certainly for if this did belong to all the Apostles as Bellarmine affirms it did then other Bishops which derive their pedigree from Andrew James John Paul or any other of the Apostles have as much interest herein as the Popes of Rome who challenge their descent from Peter And for Examples if they go by that they have a very desperate cause to manage 'T is true indeed that Clemens one of the first Bishops of the Church of Rome Ino Carnotens in Chron. M.S. citat à Patr. Junio did ordain several Bishops in his time and placed them in the chief Cities of those parts of Gallia which lay near unto him as viz. Photinus at Lions Paul at Narbon Gratian at Tours others in other places also as Ino Carnotensis hath reported of him But then it is as true withal that other Bishops did the like in their times and places Christianity and Episcopacy had not else in so short a time been propagated over all the World if those which dwelt far off and remote from Rome could not have setled and ordained Bishops in convenient places without running thither or having a Commission thence And though we have no precedent hereof in the present age yet we may see by the continual practice in the ages following that Bishops were first propagated over all the Churches by the assistance of such neighbour Churches in whom there had been Bishops instituted either by the Apostles and Evangelists themselves or by their Successors Frumentius being in some hope of gaining the Indians beyond Ganges to the faith of Christ was made a Bishop for that purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrat. Eccles hist lib. 1. c. 15. as the story hath it not by the Pope of Rome nor with his privity or consent that we can hear of but by Atbanasius the great and famous Patriarch of Alexandria Theodoret. hist Eccles l. 5. c. 4. And when Eusebius Samosatanus had a mind for the suppressing of the growth of Arianism to erect Dolicha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as my Author calls it a small City but greatly pestred with that Heresie into an Episcopal See we find not that he sent to Rome for a Commission but actually ordained Maris Bishop of the place and went himself to see him inthronized in the same So in like manner Saint Basil ordained Gregory Nazianzen Bishop of Sasima making that Town a Bishops See which before was none Gregor Presb. in vita Nazian and thereupon Gregorius Presbyter writing the life of Nazianzen calls it very properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bishoprick or Episcopal See of a new foundation And thus Saint Austin also in the age succeeding erected an Episcopal See in Fussata a City or walled Town in his own Diocess of Hippo making one Antonius the first Bishop there August Epist Bellarm. de Ecc. lib. 4. c. 8. the Primate of Numidia returning with him in the Ordination Nor did they this as fain the Cardinal would have it à sede Apostolica facultatem habentes by force of any faculty procured from Rome which is gratis dictum but by their own proper and innate authority as they were trusted with the Government of the Church of Christ So then the Bishops only of the Church of Rome had not the sole authority of instituting Bishops where none were before That 's a dream only of the Pontifician Authority they had to do it as had others also and hereof doth occur a notable and signal evidence in this present Age viz. the setling of the Church of Britain and planting Bishops in the same by Pope Eleutherius Damas in vita Eleuther apud Bin. in Concil Tom. 1. Of him it is affirmed in the Pontifical ascribed to Damasus who lived about the year 370. accepisse Epistolam à Lucio Britannico Rege ut Christianus efficeretur per ejus mandatum that he received an Epistle from Lucius a British King desiring that by his authority he might be made a Christian Our venerable Bede a right ancient Writer thus reports the story Anno ab incarnatione Domini 156 Beda hist Eccl. lib. 1. c. 4. c. In the 156 year after Christs Nativity Marcus Antonius Verus together with Aurelius Commodus his brother did in the fourteenth place from Augustus Caesar undertake the Government of the Empire In whose times when as Eleutherius a godly man was Bishop of the Church of Rome Lucius King of the Britains sent unto him obsecrans ut per ejus mandatum Christianus efficeretur intreating by his means to be made a Christian whose vertuous desire herein was granted and the faith of Christ being thus received by the Britains was by them kept inviolate and undefiled until the times of Dioclesian Wherein as I submit to Beda as to the substance of the story so I crave leave to differ from him as to the matter of Chronologie For by this reckoning Eleutherius must attain the Popedom Anno 167. as Beda elsewhere doth compute it Beda in histor Epitom which is ten years at least before the time assigned him by most other Writers And therefore I shall rather chuse to follow the commonly received account by which the said two Emperours are brought upon the Government of the Roman Empire Anno 161. and the attaining of the Popedom by this Eleutherius is placed in the 17th year of Mareus Anno 177. Lucius Aurelius Commodus being dead before But in this Controversie as it belongeth to Chronology I shall not meddle at the present It is enough that the planting of the Gospel amongst the Britains was as the greatest so the first action of this Pope done by him as we read in Platina
vocatur ad principatum sed ad servitutem totius Ecclesiae is not invited to an Empire or a Principality but to the Service of the whole Church And this he keeps himself to constantly in that whole discourse being the sixth Homily on the Prophet Esay in which although he afterwards doth call the Bishop Ecclesiae Princeps yet he affirms that he is called ad servitutem to a place of service and that by looking to his service well ad solium coeleste ire posset he may attain an Heavenly Throne And so much shall suffice for Origen a Learned but unfortunate man with whom the Church had never peace either dead or living From him then we proceed unto his Successor Heraclas an Auditor at first of Clemens â—â—sâ—b hist l. 6. c. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then of Origen who being marvellously affected with the great Learning of the man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made him his Partner in the Chair which after Origen was laid by Id. c. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he managed wholly by himself with great applause A man that had the happiness to succeed the two greatest Enemies in the world Origen and Demetrius the one in the Schools the other in the Church of Alexandria unto which honour he was called on Demetrius death who had sate Bishop there three and forty years On this preferment of Heraclas unto the Patriarchate the Regency of the Alexandrian Schools was forthwith given to Dionysius another of Origens Disciples who after fourteen years or thereabout succeeded also in the Bishoprick And here began that alteration in the Election of the Bishops of this Church which S. Hierom speaks of Hieron ad Evagrium The Presbyters before this time used to Elect their Bishop from among themselves Alexandriae à Marco Evangelista usque ad Heraclam Dionysium Episcopos Presbyteri unum ex se electum in excelsiori gradu collocatum Episcopum nominabant as the Father hath it But here we find that course was altered though what the alteration was in what it did consist whether in the Electors or the condition of the party to be Elected is not so clearly evident in S. Hierom's words For my part I conceive it might be in both both in the unum ex se and the collocabant For first the Presbyters of that Church had used to choose their Bishop from amongst themselves Electing always one of their own body But in the choice of these two Bishops that course was altered these two not being Presbyters of the Church but Readers in the Schools of Alexandria and so not chosen from amongst themselves And secondly I take it that the course was altered as to the Electors to the Collocabant For whereas heretofore the Presbyters had the sole power of the Election to choose whom they listed and having chosen to enthrone him without expecting what the people were pleased to do the people seeing what was done in other Churches begun to put in for a share not only ruling but finally over-ruling the Election What else should further the Election of these two I can hardly tell but that their diligence and assiduity in the discharge of the employment they had took upon them the great abilities they shewed therein and the great satisfaction given thereby unto the people who carefully frequented those publick Readings had so endeared them to the multitude that no other Bishops could content them had not these been chosen And this I am the rather induced to think because that in a short time after the interess of the people in the Election of their Bishop was improved so high that the want of their consent and suffrage was thought by Athanasius a sufficient bar against the right of the Elected Atha in Epi. ad Orthodoxos affirming it to be against the Churches Canons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to the precept of the Apostles But which of these soever it was an alteration here was made of the ancient custom which is as much as is intended by S. Hierom in the words alledged How others have abused this place to prove that the imparity of Bishops is not of Divine Authority but only brought in by the Presbyters we have shewn before Part I. Cha. 3. But to go on with Dionysius for of Heraclas and his acts there is little mention we find the time in which he sate to be full of troubles both in regard of Persecutions which were raised against the Church without and Heresies which assaulted her within Novatus had begun a faction in the Church of Rome grounding the same upon a false and dangerous doctrine the sum whereof we find in an Epistle of this Dionysius Eus hist Ec. lib. 7. cap. 7. unto another Dionysius Pope of Rome And whereas Fabius Bishop of Antiochia was thought to be a fautor of that Schism he writes to him about it also Id. l. 6. c. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. l. 7. c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. l. 7. c. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. l. 7. c. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So when Sabellius had begun to disperse his Heresies he presently gives notice of it to Sixtus or Xystus Bishop of the Church of Rome as also unto Ammon Bishop of Bernice and Basilides the Metropolitan of Cyrenaica or Pentapolis and to divers others And when that Paulus Samosatenus began to broach strange doctrins in the Church of Christ although he could not go in person to suppress the same yet writ he an Epistle to the Bishops Assembled there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declaring his opinion of the point in question And on the other side when as the Persecutors made foul havock in the Church and threatned utterly to destroy the Professors of it Id. l. 6. c. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he by his Letters certifieth his neighbouring Bishops in what estate Gods Church stood with him with what heroick resolutions the Christians in his charge did abide the fury and conquered their tormenters by their patient sufferings so giving houour to the dead and breathing courage in the living Indeed what Bishops almost were there in those parts of Christendom with whom he held not correspondence with whom he had not mutual and continual entercourse by the way of Letters from whom he did not carefully receive in the self-same way both advice and comfort Witness his several Epistles besides those formerly remembred unto Cornelius Pope of Rome Id. li. 6. c. 38. commending him for an Epistle by him written against Novatus and giving notice to him of the death of Fabius and how Demetrianus did succeed him in the See of Antioch and also to the Church of Rome discoursing of the publick Ministeries in the Christian Church Witness that also unto Stephanus the Predecessor of Cornelius Id. l. 7. c. 2. Id. l. 7. c. 4. entituled De Baptismate a second to the aforesaid Stephanus about the faction of Novatus
year after Christs Nativity he lays it positively down that the Sabbath was now abrogated with the other Ceremonies which were to vanish at Christs coming Let no man judg you Colos 1.16 saith the Apostle in meat and drink or in respect of an holy-day or of the New moon or of the Sabbath days which are a shadow of things to come but the body is of Christ In which the Sabbath is well matched with meats and drinks new-moons and holy days which were all temporary Ordinances and to go off the stage at our Saviours entrance Now whereas some that would be thought great sticklers for the Sabbath conceive that this was spoken not of the weekly moral Sabbath as they call it which must be perpetual but of the annual ceremonial Sabbaths which they acknowledg to be abrogated this new device directly crosseth the whole current of the Ancient Fathers who do apply this Text to the weekly Sabbath It is sufficient in this point to note the places The Reader may peruse them as leisore is and look on Epiphan lib. 1. haeres 33. n. 11. Ambrose upon this place Hieroms Epistle ad Algasâ—qu 10. Chrysost hom 13. in Hebr. 7. August cont Judaeos cap. 2. cont Faust Manich. l. 16. c. 28. Praesat in Gala. Apocal. 10. I end this list with that of Hierom Nulius Apostoli sermo est vel per Epistolam vel praesentis in quo non laboret docere antiquae legis onera deposita omnia illa quae in typis imaginibus paaecessere i. e. atium Sabbati circumcisionis injuriam Kalendarum trium per annum solennitatum reaursns c. gratia Evangeln subrepente cessâ—sse There is saith he no Sermon of the Apostles either delivered by Epistle or by word of mouth wherein he labours not to prove that all the burdens of the Law are now laid away that all those things which were before in types and figures namely the Sabbath Circumcision the New moons and the three solemn Festivals did cease upon the Preaching of the Gospel And cease it did upon the Preaching of the Gospel insensibly and by degrees as before we said not being afterwards observed as it had been formerly or counted any necessary part of Gods publick worship Only some use was made thereof for the enlargement of Gods Church by reason that the People had been accustomed to meet together on that day for the performance of religious spiritual duties This made it more regarded than it would have been especially in the Eastern parts of Greece and Asia where the Provincial Jews were somewhat thick dispersed and being a great accession to the Gospel could not so suddenly forsake their ancient customs Yet so that the first day of the week began to grow into some credit towards the ending of this Age especially after the final desolation of Hierusalem and the Temple which hapned Anno 72. of Christs Nativity So that the religious observation of this day beginning in the Age of the Apostles no doubt but with their approbation and authority and since continuing in the same respect for so many Ages may be very well accounted amongst those Apostolical traditions which have been universally received in the Church of God For being it was the day which our Redeemer honoured with his Resurrection it easily might attain unto that esteem as to be honoured by the Christians with the publick meetings that so they might with greater comfort preserve and cherish the memorial of so great a mercy in reference unto which the Worlds Creation seemed not so considerable By reason of which work wrought on it it came in time to be entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords day Apotal 10. which attribute is first found in the Revelation writ by Saint John about the 94th year of our Saviours Birth So long it was before we find the Church took notice of it by a proper name For I persuade my self that had that day been destinate at that time to religious duties or honoured with the name of the Lords day when Paul Preached at Troas or writ to the Corinthians which as before we shewed was in the fifty-seventh neither Saint Luke nor the Apostle had so passed it over and called it only the first day of the week as they both have done And when it had this Attribute affixed unto it it only was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as before we said by reason of our Saviours Resurrection performed upon it and that the Congregation might not be assembled as well on them as on the other For first it was not called the Lords Day exclusively but by way of eminency in reference to the Resurrection only all other days being the Lords as well as this In Psal 23. Prima sabbati significat diem Dominicum quo Dominus resurrexit resurgendo isti seculo subvenit mundumque ipso die creavit qui ob excellentiam tanti miraculi propriè dies Dominica appellatur i. e. dies Domini quamvis omnes sunt Domini So Bruno Herbipolensis hath resolved it And next it was not so designed for the publick meetings of the Church as if they might not be assembled as well on every day as this For as Saint Hierom hath determined In Gal. 4. omnes dies aequales sunt nee per parasceven tantum Christum crucifigi die Dominica resurgere sed semper sanctum resurrectionis esse diem semper eum carne vesci Dominica c. All days are equal in themselves as the Father tells us Christ was not Crucified on the Friday only nor did he rise only upon the Lords day but that we may make every day the holy-day of his Resurrection and every day eat his blessed Body in the Sacrament When therefore certain days were publickly assigned by Godly men for the Assemblies of the Church this was done only for their sakes qui magis seculo vacant quam Deo who had more mind unto the World than to him that made it and therefore either could not or rather would not everyday assemble in the Church of God Upon which ground as they made choice of this even in the Age of the Apostles for one because our Saviour rose that day from amongst the dead so chose they Friday for another by reason of our Saviours passion and Wednesday on the which he had been betrayed the Saturday or ancient Sabbath being mean-while retained in the Eastern Churches Nay in the primitive times excepting in the heat of persecution they met together every day for the receiving of the Sacrament that being fortified with that viaticum they might with greater courage encounter death if they chanced to meet him So that the greatest honour which in this Age was given the first day of the week or Sunday is that about the close thereof they did begin to honour it with the name or title of the Lords day and made it one of those set days whereon the People
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
Hereticks before remembred had been hardly heard of it was plainly otherwise that day not only not being honoured with their publick meetings but destinate to a setled or a constant fast Some which have looked more nearly into the reasons of this difference conceive that they appointed this day for fasting in memory of Saint Peters conflict with Simon Magus which being to be done on a Sunday following the Church of Rome ordained a solemn fast on the day before the better to obtain Gods blessing in so great a business which falling out as they desired they kept it for a fasting day for ever after Saint Austin so relates it as a general and received opinion but then he adds Quod eam esse falsam perhibeant plerique Romani That very many of the Romans did take it only for a fable As for St. Austin he conceives the reason of it to be the several uses which men made of our Saviours resting in the grave the whole Sabbath day For thence it came to pass saith he that some especially the Eastern people Ad requiem significandam mallent relaxare jejunium to signifie and denote that rest did not use to fast where on the other side those of the Church of Rome and some Western Churches kept it always fasting Propter humilitatem mortis Domini by reason that our Lord that day lay buried in the sleep of Death But as the Father comes not home unto the reason of this usage in the Eastern Countreys so in my mind Pope Innocent gives a likelier reason for the contrary custom in the Western Concil Tom. 1. For in a Decretal by him made touching the keeping of this Fast he gives this reason of it unto Decentius Eugubinus who desired it of him because that day and the day before were spent by the Apostles in grief and heaviness Nam constat Apostolos biduo isto in moerore fuisse propter metum Judaeorum se occuluisse as his words there are The like saith Platina that Innocentius did ordain the Saturday or Sabbath to be always fasted Quod tali die Christus in sepulchro jacuisset quod discipuli ejus jejunassent In Innocent Because our Saviour lay in the grave that day and it was fasted by his Disciples Not that it was not fasted before Innocents time as some vainly think but that being formerly an arbitrary practice only it was by him intended for a binding Law Now as the African and the Western Churches were severally devoted either to the Church of Rome or other Churches in the East so did they follow in this matter of the Sabbaths fast the practice of those parts to which they did most adhere Millain though near to Rome followed the practice of the East which shews how little power the Popes then had even within Italy it self Paulinus tells us also of St. Ambrose that he did never use to dine nisi die sabbati Dominico c. but on the Sabbath the Lords day In vita Ambros and on the Anniversaries of the Saints and Martyrs Yet so that when he was at Rome he used to do as they there did submitting to the Orders of the Church in the which he was Whence that so celebrated speeeh of his Cum hic sum non jejuno sabbato cum Romae sum jejuno sabbato at Rome he did at Millain he did not fast the Sabbath Nay which is more Epist â—6 Saint Augustine tells us that many times in Africa one and the self-same Church at least the several Churches in the self-same Province had some that dined upon the Sabbath and some that fasted And in this difference it stood a long time together till in the end the Roman Church obtained the cause and Saturday became a Fast almost through all the parts of the Western World I say the Western World and of that alone The Eastern Churches being so far from altering their ancient custom that in the sixth Council of Constantinople Anno 692 they did admonish those of Rome to forbear fasting on that day upon pain of Censures Which I have noted here in its proper place that we might know the better how the matter stood between the Lords day and the Sabbath how hard a thing it was for one to get the mastery of the other both days being in themselves indifferent for sacred uses and holding by no other Tenure than by the courtesie of the Church Much of this kind was that great conflict between the East and Western Churches about keeping Easter and much like conduced as it was maintained unto the honour of the Lords Day or neglect thereof The Passeover of the Jews was changed in the Apostles times to the Feast of Easter the anniversary memorial of our Saviours Resurrection and not changed only in their times but by their Authority Certain it is that they observed it for Polycarpus kept it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both with Saint John and with the rest of the Apostles as Irenaeus tells us in Eusebius's History Lib. 5. c. 26. The like Polycarpus affirms of Saint Philip also whereof see Euseb l. 5. c. 14. Nor was the difference which arose in the times succeeding about the Festival it self but for the time wherein it was to be observed The Eastern Churches following the custom of Hierusalem kept it directly at the same time the Jews did their Passeover and at Hierusalem they so kept it the Bishops there for fifteen several successions being of the Circumcision the better to content the Jews their Brethren and to win upon them But in the Churches of the West they did not celebrate this Feast decima quarta lunae upon what day soever it was as the others did but on some Sunday following after partly in honour of the day and partly to express some difference between Jews and Christians A thing of great importance in the present case For the Christians of the East reflected not upon the Sunday in the Annual return of so great a Feast but kept it on the fourteenth day of the month be it what it will it may be very strongly gathered that they regarded not the Lords Day so highly which was the weekly memory of the Resurrection as to prefer that day before any other in their publick meetings And thereupon Baronius pleads it very well that certainly Saint John was not the Author of the contrary practice Annal. An. 15 9. as some gave it out Nam quaenam potuit esse ratio c. For what saith he might be the reason why in the Revelation he should make mention of the Lords Day as a day of note and of good credit in the Church had it not got that name in reference to the Resurrection And if it were thought fit by the Apostles to celebrate the weekly memory thereof upon the Sunday then to what purpose should they keep the Anniversary on another day And so far questionless we may joyn issue with
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his own Language Catech. orat 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the morrow after the Lords day Cat. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catech. Mystag 2. The like is very frequent in Saint Ambrose also Hesterno die de fonte disputavimus De Sacram lib. 3. cap. 1. Hesternus noster sermo ad sancti altaris sacramentum deductus est lib. 5. cap. 1. and in other places The like in Chrysostom as in many other places too many to be pointed at in this place and time so in his 18. Hom. on the 3d of Gen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But this perhaps was only in respect of Lectures or Expositions of the Scriptures such as were often used in the greater Cities where there was much people and but little business for I conceive not that they met every day in these times to receive the Sacraments Epl. 289. Of Wednesday and of Friday it is plain they did not to say any thing of the Saturday till the next Section Saint Basil names them all together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It is saith he a profitable and pious thing every day to communicate and to participate of the blessed Body and Blood of Christ our Saviour he having told us in plain terms that Whosoever eateth his flesh and drinketh his blood hath eternal life We notwithstanding do communicate but four times weekly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. on the Lords day the Wednesday the Friday and the Saturday unless on any other days the memory of some Martyr be perhaps observed Expos fid Cath. 21.22 Epiphanius goeth a little farther andn he deriveth the Wednesdays and the Fridays Service even from the Apostles ranking them in the same Antiquity and grounding them upon the same Authority that he doth the Sunday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Only it seems the difference was that whereas formerly it had been the custom not to administer the Sacrament on these two days being both of them fasting-days and so accounted long before until towards Evening It had been changed of late and they did celebrate in the Mornings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as on the Lords day was accustomed Whether the meeting on these days were of such Antiquity as Epiphanius saith they were I will not meddle Certain it is that they were very antient in the Church of God as may appear by that of Origen and Tertullian before remembred So that if we consider either the preaching of the Word the ministration of the Sacraments or the publick Prayers the Sunday in the Eastern Churches had no great prerogative above other days especially above the Wednesday and Friday save that the meetings were more solemn and the concourse of people greater than at other times as it is most likely The footsteps of this ancient custom are yet to be observed in this Church of England by which it is appointed that on Wednesdays and Fridays weekly Can. 15. though they be not holy days the Minister at the accustomed hours of Service shall resort to Church and say the Letany prescribed in the Book of Common-prayer As for the Saturday that retained its wonted credit in the Eastern Church little inferiour to the Lords day if not plainly equal not as a Sabbath think not so but as a day designed unto sacred meetings The Constitutions of the Apostles said to be writ by Clemens one of Saint Peters first successours in the Church of Rome appoint both days to be observed as solemn Festivals both of them to be days of rest that so the servant might have time to repair unto the Church Lib. 8. c. 33. for this Edification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Constitution Not that they should devote them wholly unto rest from labour but only those set times of both which were appointed for the meetings of the Congregation Yet this had an exception too the Saturday before Easter day Lib. 1. cap. 19. whereupon Christ rested in the Grave being exempt from these Assemblies and destinated only unto grief and fasting And though these Constitutions in all likelihood were not writ by Clemens there being many things therein which could not be in use of a long time after yet ancient sure they were as being mentioned in Epiphanius De Scrip. Ecc. in Clemente and as the Cardinal confesseth à Graecis veteribus magni factos much made of by the ancient Grecians though not of such authority in the Church of Rome How their authority in this point is countenanced by Ignatius we have seen already and we shall see the same more fully throughout all this Age. Can. 16. And first beginning with the Synod held in Laodicea a Town of Phrygia Anno 314. there passed a Canon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 touching the reading of the Gospels with the other Scriptures upon the Saturday or Sabbath Canon 49. that in the time of Lent there should be no oblation made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but on the Saturday and the Lords day only neither that any Festival should be then observed in memory of any Martyrs Canon 51. but that their names only should be commemorated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the Lords day and the Sabbaths Nor was this only the particular will of those two and thirty Prelates that there assembled it was the practice too of the Alexandrians S. Athanasius Patriarch there affirms that they assembled on the Sabbath days not that they were infected any whit with Judaism which was far from them Homil de Semente but that they came together on the Sabbath day to worship Jesus Christ the Lord of the Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Father hath it So for the Church of Millain which as before I said in some certain things followed the Churches of the East it seems the Saturday was held in a fair esteem and joyned together with the Sunday Crastino die Sabbato De Sacrament Lib. 4. cap. 6. dominice de orationis ordine dicemus as S. Ambrose hath it And probably his often mention of hesternus dies remembred in the former Section may have relation to the joynt observance of these two days and so may that which is reported then out of S. Chrysostom and S. Cyril Eastern Doctors both Hist Eccles Lib. 6. cap. 8. Sure I am Socrates counts both days for weekly Festivals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that on them both the Congregation used to be assembled and the whole Liturgy performed Which plainly shews that in the practice of those Churches they were both regarded both alike observed Gregory Nyssen speaks more home and unto the purpose Some of the People had neglected to come unto the Church upon the Saturday and on the Sunday he thus chides and rebukes them for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. With what face saith the Father wilt thou look upon the lords day De Castigatione which hast dishonoured the
in a time when he is not predestinated seeing he is always so and generally the divided sense hath no place where the accident is inseparable from the subject Therefore others thought to declare it better saying that God governeth and moveth every thing according to its proper nature which in contingent things is free and such as that the act may consist together with the power to the opposite so that with the act of predestination the power to reprobation and damnation doth stand But this was worse understood than the first The other Articles were consured with admirable concord Concerning the third and sixth they said it hath always been an opinion in the Church that many receive divine Grace and keep it for a time who afterwards do lose it and in time are damned Then was alledged the example of Saul Solomon and Judas one of the twelve a case more evident than all by these words of Christ to the Father I have kept in thy name all that thou hast given me of which not one hath perished but the son of Perdition To these they added Nicholas one of the seven Deacons and others first commended in the Scriptures and then blamed and for a conclusion of all the Fall of Luther Against the sixth they particularly considered that Vocation would become impious derision when those that are called and nothing is wanting on their side are not admitted that the Sacraments would not be effectual for them all which things are absurd But for censure first the Authority of the Prophet was brought directly contrary in terms where God saith That if the Just shall abandon justice and commit iniquity I will not remember his works The example of David was added who committed Murther and Adultery of Magdalen and S. Peter who denied Christ They derided the folly of the Zuinglians for saying the Just cannot fall from Grace and yet sinneth in every work The two last were uniformly condemned of temerity with exception of those unto whom God hath given a special Revelation as to Moses and the Disciples to whom it was revealed that they were written in the Book of Heaven Now because the Doctrine of Predestination doth naturally presuppose a Curse from which man was to be delivered Hist of the Council fol. 175. It will not be amiss to lay down the Judgment of that Council in the Article of Original sin which rendred man obnoxious to the dreadful curse together with the preparatory Debates amongst the School-men and Divines which were there Assembled touching the nature and transmitting of it from Adam unto his Posterity and from one man to another Concerning which it was declared by Catarinus That as God made a Covenant with Abraham and all his Posterity when he made him Father of the faithful So when he gave Original Righteousness to Adam and all man-kind he made him seal an Obligation in the name of all to keept it for himself and them observing the Commandment which because he transgressed he lost it as well for others as himself and incurred the punishment also for them the which as they are derived in every one and to him as the cause to others by vertue of the Covenant so that the actual sin of Adam is actual sin in him and imputed to others is Original for proof whereof he grounded himself upon this especially that a true and proper sin must needs be a voluntary act and nothing can be voluntary but that transgression of Adam imputed unto all And Paul saying that all have sinned in Adam it must b e understood that they have all committed the same sin with him he alledged for example that S. Paul to the Hebrews affirmeth that Levi paid Tyth to Melchisedeck when he paid in his great Grandfather Abraham by which reason it must be said that the Posterity violated the Commandments of God when Adam did it and that they were sinners in him as in him they received Righteousness Which Application as it was more intelligible to the Prelates Assembled together in the Council than any of the Crabbed Intricacies and perplexities of the rest of the School-men irreconcilable in a manner amongst themselves so did it quicken them to the dispatch of their Canons or Anathamatisms which they had the Notions in their heads against all such as had taught otherwise of Original sin Idem sol 181. than was allowed of and maintained in the Church of Rome but more particularly against him 1. That confesseth not that Adam by transgressing hath lost Sanctity and Justice incurred the wrath of God Death and Thraldom to the Devil and is infected in Soul and Body 2. Against him that averreth that Adam by sinning hath hurt himself only or hath derived into his Posterity the death only of the Body and not sin the death of the Soul 3. Against him that affirmeth the sin which is one in the beginning and proper to every one committed by Generation not imitation can be abolished by any other remedy than the death of Christ is applied as well to Children as to those of riper years by the Sacrament of Baptism ministred in the Form and Rite of the Church CHAP. III. The like Debates about Free-will with the Conclusions of the Council in the Five Controverted Points 1. The Articles against the Freedom of the Will extracted out of Luer's Writings 2. The exclamation of the Divines against Luer's Doctrine in the Point and the absurdities thereof 3. The several Judgments of Marinarus Catarinus and Andreas Vega. 4. The different Judgment of the Dominicans and Francisans whether it lay in mans power to believe or not to believe and whether the Freedom of the Will were lost in Adam 5. As also of the Point of the co-operation of mans Will with the Grace of God 6. The opinion of Fryer Catanca in the point of irresistibility 7. Faintly maintained by Soto a Dominican Fryer and more cordially approved by others but in time rejected 8. The great care taken by the Legates in having the Articles so framed as to please all parties 9. The Doctrine of the Council in the Five controverted Points 10. A Transition from the Council of Trent to the Protestant and Reformed Churches THese Differences and Debates concerning Predestination the possibility of falling away from the Faith of Christ and the nature of Original sin being thus passed over I shall look back on those Debates which were had amongst the Fathers and Divines in the Council of Trent about the nature of Free-will and the power thereof In order whereunto these Articles were collected out of the Writings of the Lutherans to be discussed and censured as they found cause for it Now the Articles were these that follow viz. 1. God is the total cause of our works good and evil and the Adultry of David the cruelty of Manlius and the Treason of Judas are the works of God as well as the Vocation of Saul 2. No man hath power to think well or
works of the spirit 2. More plainly doth he speak in the second place of Universal Redemption Id. in cap. 1 6. telling us that all men which either for their Original sin or for their Actual sin were out of Gods favour and had offended God should by Christ only be reconciled to Gods favour and have remission of their sins and be made partakers of everlasting life that Christs death was a full and sufficient satisfaction for the sins of the whole World Id Ibid. 〈◊〉 1. and for all them that shall be sanctified and saved that Christ by his death once for all Id. Ibid. 〈…〉 hath fully and perfectly satisfied for the sins of all men and finally that there re this is an undoubted truth ever to be believed of all Christians that Christ by his Passion and Death hath taken away all the sins of the World In the next place he puts the question with reference to the application of so great a benefit for what causes God would not have his Word preached unto the Gentiles till Christs time and makes this answer thereunto First That it is a point not to be too curiously searched or enquired after Secondly That it is enough for us to know that it was so ordered by Gods Will Id. Ibid. G. 2 3. But thirdly That it might yet be done either because by their sins they had deserved their blindness and damnation as indeed they had or that God saw their hard hearts or their stiff necks and that they would not have received it before Christs comings if the Gospel had been preached unto them or finally that God reserved that mystery unto the coming of our Saviour Christ that by him all goodness should be known to come to us Id. cap. 2. H. 7. c. As for the necessary influences of Gods Grace and mans co-working with the same he telleth us briefly That no man ought to ascribe the good works that he dâ—th â—s himself or to his own might and power but to God the Author of all goodness but then withal that it is not enough for men to have knowledge of Christ and his benefits but that they must encrease in the knowledge of God Idâ—â— cap. 4. which knowledge cometh by Gods Word And finally as to the point of falling away he gives us first the example of Demas who as long as all things were prosperous with S. Paul was a faithful Minister to him and a faithful Disciple of Christ but when he saw Paul cast into Prison he forsook Paul and his Doctrine and followed the World then he inferreth that many such there be in the World c. of whom speaketh Christ Matth. 13. Many for a time do believe but in time of tribulations they shrink away And finally he concludes with this advice That he that standeth should look that he did not fall and that he do no trust too much to his own might and power for if he did he should deceive himself and have a fall as Demas had And so much for the judgment and opinion of Master L. Ridley in the points disputed who being Arch-deacon of Canterbury as before was said may be presum'd to be one of those who concurred in Convocation to the making of the Articles of K. Edwards book 1552. to find the true and natural meaning of which Articles we have taken this pains CHAP. XV. Of the Author and Authority of King Edwards Catechism as also of the judgment of Martin Bucer and Peter Martyr in the Points disputed 1. The Catechism published by the Authority of King Edward VI. Ann. 1553. affirmed to have been writ by Bishop Poinet and countenanced by the rest of the Bishops and Clergy 2. Several passages collected out of that Catechism to prove that the Calvinian Doctrines were the true genuine and ancient Doctrines of the Church of England 3. With a discovery of the weakness and impertinency of the Allegation 4. What may most probably be conceived to have been the judgment of Bishop Pointer in most of the Controverted Points 5. An Answer to another Objection derived from Mr. Bucer and Peter Martyr and the influence which their Auditors and Disciples are supposed to have had in the Reformation 6. That Bucer was a man of moderate Counsels approving the first Liturgy of King Edward VI. assenting to the Papists at the Dyet of Ratisbone in the possibility of falling from grace and that probably Peter Martyr had not so far espoused the Calvinian quarrels when he lived in Oxon. as after his return to Zurick and Calvins Neighbourhood 7. The judgment of Erasmus according as it is delivered in his Paraphrases on the four Evangelists proposed first in the general view and after more particularly in every of the Points disputed SEcuri de salute de gloria certemus Having shewed the cause by so many pregnant Evidences derived from the Articles and Homilies Tacit in vita Agric. and backt by the consenting Testimonies of Learned men and godly Martyrs it would add something at the least in point of Reputation if not of glory also to gain Bishop Poinet to the side of whom as to his personal capacity we have spoken already and must now look back upon him in relation to a Catechism of his setting forth Printed by Wolfe in Latine and by Day in English Anno 1553. being the next year after the Articles were agreed upon in the Convocation a Catechism which comes commended to us with these advantages that it was put forth by the Authority of King Edward VI. to be taught by all School-masters in the Kingdom By another of the same persuasion Prin. Anti-Armin Pag. 44. that the King committed the perusal of it to certain Bishops and other Learned men whom he much esteemed by whom it was certified to be agreeable to the Scripture and Statutes of the Realm that thereupon he presixt his Epistle before it in which he commands and charges all School-masters whatsoever within his Dominions as they did reverence his Authority Anti-Armin Page 48. and as they would avoid his Royal displeasure to teach this Catechism diligently and carefully in all and every their Schools that so the youth of the Kingdom might be setled in the grounds of true Religion and furthered in Gods worship The Church Historian seems to give it some further countenance Ch Hist lib. 7. fol. 421. by making it of the same extraction with the book of Articles telling us that by the Bishops and Learned men before-mentioned we are to understand the Convocation and that it was not commanded by his Majesties Letters Patents to all School-masters only but by him commended to the rest of the Subjects which cost these several Authors have bestowed upon it out of an hope of gaining some greater matter by it towards the countenancing and advancing of the Calvinian Doctrine Predestination as the true genuine and ancient Doctrine of this Church certain I am that both Mr.
themselves to be ordained by Gods Word to that end and purpose cujus se lege Dei Tutores positos esse norunt as he says they do then neither any discontinuance or non-usage on their parts nor any prescription to the contrary alledged by Kings and supream Princes can hinder them from resuming and exercising that Authority which God hath given them whensoever they shall find a fit time for it But first I would fain learn of Calvin in what part of the Word of God we shall find any such Authority given to those popular Magistrates by what Name soever they are called in their several Countreys as he tells us of Not in the Old Testament I am sure though in the institution of the seventy Elders there be some hopes of it For when Moses first ordained those Elders it was not to diminish any part of that Power which was vested in him but to ease himself of some part of the burthen which did lie upon him And this appears plainly by the 18th Chapter of the Book of Exodus For when it was observed by Jethro his Father in Law that he attended the businesses of the people from morning till night he told him plainly ultra vires suas negotium esse that the burthen was too heavy for him vers 18. and therefore that he should chuse some Vnder Officers and place them over Thousands over Hundreds and over Fifties and over Tens Vers 21. Leviusque sit tibi partito in alios onere that so it might be the easier for him those Officers bearing some part of the burthen with him Yet so that these inferiour Officers should only judge in matters of inferiour Nature the greater matter being still reserved to his own Tribunal Which Counsel as it was very well approved by Moses so was it given by Jethro and approved by Moses with reference to the will and pleasure of Allmighty God Vers 23. And what the Lord God did in it we shall find in the Book of Numbers Chap. 11. For when Moses made complaint to God that the Burthen of all the people was laid on him Vers 11. where note it is the burden still which he makes complaint of and that he was not able to hear all the people alone because it was too heavy for him Vers 13. God willed him to make choice of seventy of those Officers which before he had placed over the people and to present them to him in the Tabernacle of the Congregation where he would give unto them the Spirit of Government ut sustenent tecum onus populi to the end that they might bear the burthen of the people with him Vers 17. Nothing in all this but the easing of the Supream Magistrate of some part of the Burthen which was before too heavy for him without any diminution of his power in the least respect Nor doth it make for Calvins purpose that God said to Moses that he would take of the Spirit which was upon him and put it on the seventy Elders Vers 17. the Spirit resting upon Moses in as full a measure as at first it did not lessened by the communication of it to those Vnder-Officers And so the point is stated by two learned Writers though otherwise of different persuasions in the things of God Estius in difficiliora sacrae setipturae loca Num 11. v. 17. Deodat Annot. in Num. 11. By Estius for the Pontificians it is so determined Non significatur per hoc quod minus haberet Moses de spiritu quam antea sed significatur quod ex eodem spiritu gratiae quo repletus Moses populum illum regebat etiam alii adjutorium essent habituri ad eundem populum regendum The very same with that of Deodatus for the Protestant or Reformed Writers Not that the gift of the Spirit saith he should be in any manner truly or really diminished in Moses but because that infallible conduct of the Spirit of God which until then had been peculiar to Moses should be made common to all the seventy in the publick Government And much less did it derogate from the spirit and power of Moses that the Seventy were indued by God with the gift of Prophesie Vers 25. that being but a personal Grace and perhaps but temporary to those persons neither to gain them at the first the greater estimation amongst the people whom they were to govern never pretended to by any of their Successors in that Magistracy for the times ensuing And therefore when Moses was told of it he made light of the matter and was so far from envying at it that he seemed to wish that all Gods people might be able to prophesie to one another Vers 29. conceiving rightly nihil abesse dignitati suae personae Estius in Num. 11. v. 29. as my Author hath it that it did nothing derogate from his power and dignity though Joshua out of an honest zeal to his Masters greatness might fear it tended or might tend unto the diminution of his Masters dignity and credit as is observed by Deodate What power these seventy Elders had in succeeding times when they were drawn into a body and made up that great Court which was called the Sanhedrim and how far they were then from curbing and restraining the power of those several Kings under which they lived hath been shewn already Now if the Old Testament do give so little countenance to that great Authority which Calvin hath assigned so peremptorily to his three Estates or any other popular Magistrates in their several Countreys I am sure the New Testament doth afford them less in which obedience to the Supream Magistrate is punctually and frequently required of all sorts of persons Let every soul be subject to the higher powers saith the Apostle of the Gentiles Rom. 13.1 If every soul then neither any Papal Presbyterian or popular pretender can challenge any exemption from that obedience and subjection to the higher powers which is required of them in this Text and much less exercise any jurisdiction or Authority over them whereby they may be brought in subjection to him Hyeroym in Rom. 13. St. Jerom tells us that this Rule is given by the Apostle for fear lest some presuming on that Christian Liberty unto which they were called might possibly refuse to yield obedience and pay their just Tributes to those higher powers to which the Lord had made them subject And therefore he desires to humble them and bring them unto a better understanding of their Christian Duty ne forte propter superbiam magis quam propter Deum contumeliam patiantur Lest the reproach or punishment which they suffered for it should be imputed rather to their pride and arrogancy than their zeal to God Now what St. Jerom tells us in the general only is by St. Chrysostom prest particularly with reference almost to all degrees and Estates of men Consost in Kom Hem. 23. Here the Apostle sheweth saith he that these
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
the Article to the present Established Doctrine in the Church of Rome ibid. CHAP. XIII The Doctrine of the Church of England concerning the certainty or uncertainty of Perseverance 1. The certainty of Grace debated in the Council of Trent and maintained in the Affirmative by the Dominicans and some others Page 573 2. The contrary affirmed by Catarinus and his adherents ibid. 3. The doubtful resolution of the Council in it Page 574 4. The Calvinists not content with certainty of Grace quoad statum praesentem presume upon it also quoad statum futurum ibid. 5. The bounds and limits wherewith the judgment in this point ought rationally to be circumscribed Page 575 6. The Doctrine of the Church of England in the present Article ibid. 7. Justified by the testimonies of Bishop Latimer Bishoop Hooper and Master Tyndal Page 576 8. And proved by several arguments from the publick Liturgie ibid. 9. The Homily commends a probable and stedfast hope Page 577 But 10. Allows no certainty of Grace and perseverance in any ordinary way to the Sons of men ibid. CHAP. XIV The Plain Song of the second Homily touching the falling from God and the Descants made upon it 1. More from some other Homilies touching the possibility of falling from the grace received Page 578 2. The second Homily or Sermon touching falling from God laid down verbatim Page 579 3. The sorry shifts of Mr. Yates to illude the true meaning of the Homily plainly discovered and consuted Page 581 4. An Answer unto his Objection touching the passage cited from the former Homily in Mr. Mountagues Appeal ibid. 5. The judgment of Mr. Ridley Arch-Deacon of Canterbury in the points of Election and Redemption Page 582 6. As also touching the reasons why the Word was not preached unto the Gentiles till the coming of Christ the influences of grace the co-workings of man and the possibility of falling from the truth of Christ ibid. CHAP. XV. Of the Author and Authority of King Edwards Chatechism as also of the judgment of Martin Bucer and Peter Martyr in the Points disputed 1. The Catechism published by the Authority of King Edward VI. Anno 1553. affirmed to have been Writ by Bishop Poinet and countenanced by the rest of the Bishops and Clergy Page 583 2. Several passages collected out of that Catechism to prove that the Calvinian Doctrins were the true genuine and ancient Doctrins of the Church of England Page 584 3. With a discovery of the weakness and impertinency of the Allegation Page 585 4. What may most probably be conceived to have been the judgment of Bishop Poinet in most of the Controverted Points Page 586 5. An Answer to another Objection derived from Mr. Bucer and Peter Martyr and the influence which their Auditors and Disciples are supposed to have had in the Reformation ibid. 6. That Bucer was a man of moderate Counsels approving the first Liturgy of King Edward VI. assenting to the Papists at the Dyet of Ratisbone in the possibility of falling from grace and that probably Peter Martyr had not so far espoused the Calvinian quarrels when he lived in Oxon as after his return to Zurick and Calvins Neighbourhood Page 587 7. The judgment of Erasmus according as it is delivered in his Paraphrases on the four Evangelists proposed first in the general view and after more particularly in every of the Points disputed Page 588 PART III. CHAP. XVI Of the first breakin gs out of the Predestinarians and their Proceedings in the same 1. The Predestinarians called at first by the name of Gospellers Page 589 2. Campney's a professed Enemy to the Predestinarians but neither Papist nor Pelagian Page 590 3. The common practices of the Calvinists to defame their Adversaries the name of Free-will men to whom given why ibid. 4. The Doctrine of John Knox in restraining all mens actions either good or evil to the determinate Will and Counsel of God Page 591 5. The like affirmed by the Author of the Table of Predestination in whom and the Genevian Notes we find Christ to be excluded from being the foundation of mans Election and made to be an inferiour cause of salvation only ibid. 6. God made to be the Author of sin by the Author of a Pamphlet entituled against a Privy Papist and his secret Counsels called in for the proof thereof both by him and Knox with the mischiefs which ensued upon it ibid. 7. The Doctrine of Robert Crowly imputing all mens sins to Predestination his silly defences for the same made good by a distinction of John Verons and the weakness of that distinction shewed by Campneys Page 592 8. The Errours of the former Authors opposed by Campneys his Book in answer to those Errours together with his Orthodoxie in the point of universal Redemption and what he builds upon the same ibid. 9. His solid Arguments against the imputing of all actions either good or evil to Predestination justified by a saying of Prosper of Aquitain Page 593 10. The virulent prosecutions of Veron and Crowly according to the Genius of the sect of Calvin Page 594 CHAP. XVII Of the disputes amongst the Confessors in Prison in Queen Maries days and the resetling of the Church on her former principles under Queen Elizabeth 1. The Doctrine of Predestination disputed amongst the Confessors in Prison in Queen Maries days Page 595 2. The Examination of John Carelese between Dr. Martin in reference to the said Disputes ibid. 3. Considerations on some passages in the conference betwixt Dr. Martin and the said John Carelesse Page 596 4. Review made of the publick Liturgie by the command of Queen Elizabeth and the â—araphrases of Erasmus commended to the reading both of Priest and People Page 597 5. The second Book of Homilies how provided for and of the liberty taken by the Gospellers and Zuinglian Sectaries before the reviewing and confirming of the Book of Articles by the Queens Authority ibid. 6. Of the reviewing and authority of the Book of Articles Anno 1562. and what may be from thence inferred Page 598 7. An Answer from the Agreement drawn from omitting the ninth Article of King Edwards Book the necessity of giving some content to the Zuinglian Gospellers and the difficulty wherewith they were induced to subscribe the Book at the first passing of the same ibid. 8. The Argument taken from some passages in the English Catechism set forth by Mr. Alexander Nowel and the strength thereof Page 599 9. Several considerations on the said Catechism and the rest of the Authors making and what his being Prolocutor in the Convocation might add to any of them in point of Orthodoxie ibid. 10. Nothing to be collected out of the first passage in Mr. Nowels Catechism in favour of the Calvinian doctrine of Predestination and the points depending thereupon and less than nothing in the second if it be understood according to the Authors meaning and the determination of the Church Page 600 CHAP. XVIII A Declaration of the