an Apostle the Apostles as Governours over their Plantations were called Bishops and Bishops with respect to the ministerial Mission were called Apostles Timothy and Titus saith Walo p. 44. were styled Apostles but in very truth were Bishops by the same right and of the same order that those are of this day who govern the Church and have authority over Presbyters This he undertakes to prove p. 62. Bishops hold the chief degree in Ecclesiastical Order as heretofore they did who were called Apostles but the Apostles and the Presbyter-Bishops were of a distinct Order as he labours to assert from Act. 15. 6. 22 23. in these words Tunc dicebatur in Conciliis ex utroque ordine compositis c. Then it was said of the Council moulded up of both Orders that of the Apostles and that of the Presbyters id p. 269. This he seconds with an observation from the Greek Interpreters p. 26 27. who concluded the Apostles were of an higher dignity than the Presbyters fairly resolving with them they were several Orders p. 269. and that Ordination could not be common to both p. 229. Cast all this together viz. The Order of the Apostles was of higher dignity than that of Presbyters the Apostles then were in truth Bishops these Bishops had command over the Presbyters they were distinct Orders all this in the Age of the Apostles and that Ordination could not be common to both the result will be there was then a disparity in Church Officers the identity of Name will not conclude an identity in Office Presbyters were under the Jurisdiction of Bishops to them and them onely Ordination appertained which is to assert from Scripture Diocesan Bishops in the Prelatists sense Calvin and Beza acknowledge there is a Subordination of many Ministers to one President by Divine appointment hoc fert natura c. This we have from nature the disposition of men requires it So Cal. l. 4. Inst c. 6. sect 8. It was it is and ever will be necessary ex Ordinatione Dei perpetua by the perpetual Ordinance of God there be one President So Beza defen p. 153. But hath this President any power yea a double power first regendae communis actionis jus to govern the common action summon Presbyters appoint time and place and propose matters c. The second is by authority to execute what is decreed by common consent Cal. l. 4. Inst c. 4. sect 2. But is he not capable of a standing power yea he may receive a farther latitude from the positive Laws of men who without any violation of Divine Ordinance may settle it on one man for his life For either in the days of the Apostles or immediately after the Episcopal Office became elective and perpetual to one man Quod certè reprehendi nec potest nec debet Bez. defens p. 141. inde But is not the application hereof merely humane No not wholly humanum non simpliciter tamen sed c. I may call it humane not simply but comparatively without any injury to the Fathers or so many Churches In good time The consectary of this if I mistake not is to reject this Presidentiary-power as such is repugnant to God's Ordinance to reject it upon the form of application is an injury to the Fathers and many Churches It is necessary from nature and the Divine Institution and the fixing of it in one person for life to distinct acts and purposes is Apostolical either in the Apostles Age or immediately thereupon and is Catholick ever since Very right for the conceit of a successive annual Presidency held by turns is both novel never any Church for 1500 years received it and also particular those who after did are so few that 500 for one have opposed it All antiquity hath avouched several persons whose names are found in the Scriptures to have been Bishops These names following are in the Scripture and Ancients of undoubted credit have averred them for Bishops as 1. James sirnamed the Just to have been Bishop of Jerusalem we have Blondel's Testimony for this from antiquity 2. Timothy was Bishop of Ephesus the Post-scripts which Beza saith were to be seen in all the Manuscripts he could meet with of the Epistles directed to him which if authentick strongly prove this if they be suspected these great names will make it good Epiph. Hier. Chrys Aug. Doroth. in Synop. who lived in Dioclesian's time Euseb l. 3. Eccl. Hist c. 4. to whose authorities Bucer in 4. ad Ephes Pellican in 1 Tim. 1. Zwinglius de Eccles and Walo as before is cited have subscribed but that which fully clears it is that the Fathers assembled in Council at Chalcedon have witnessed that untill their time twenty seven Bishops had successively sate at Ephesus from Timothy where it was granted so many there were though it was disputed whether all of them in that time were ordained at Ephesus or some of them ordained at Constantinople 3. Titus was Bishop Prelate of Crete as the Scripture declareth Tit. 1. where the two claimed Prelatical powers are found to be settled on him that of Ordination vers 5. in every City of that Territory or Region and that of Jurisdiction in the same verse to set in order the things that are wanting or left undone as we translate the words but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may rightly be rendred Correct things out of order which supposeth a power to censure and reform irregularities The voice of Antiquity is clear here Theod. Hier. Chrys the Scholiast c. of both of them we have good warranty for their authority over the Clergy S. Paul 1 Tim. 1. 3. besought Timothy to send out a prohibition against false teachers and he commanded Titus sharply to rebuke vain talkers and deceivers and if they will prate on to stop their mouths and to silence them Titus 1. 11 12 13. 4. Onesimus spoken of Col. 4. 9. and Philem. 10. was from a Servant to S. Paul advanced to be Deacon Hier. advers er Joh. Hier. and from a Deacon to be Bishop Euseb l. 3. c. 30. 5. Linus mentioned 2 Tim. 4. 21. and Clemens Phil. 4. 3. were Bishops of Rome by universal Tradition Diodate upon these words my yoke-fellow and fellow-labourer notes The Apostle here speaks to the chief Pastour who was to reade the Epistles directed to him in the publick Assembly Bidel Exerc. in Ign. Ep. c. 3. is very clear Clemens after the death of Linus and Cletus being the onely survivor alone retained the name of Bishop all others being styled barely Presbyters for which he assigns these reasons First for that he alone remained of all the fellow-la-bourers with the Apostles Secondly because the distinction of Bishops and Presbyters then prevailed This was in the Apostles times for Clemens was Bishop of Rome an 94. as Gualt reckons in his Chronol when Simon the Canaanite was living as Bulling thinks in his Annot. in Tab. 6. certainly S. John was for he died not till an
Christian world that their attestation hath ever since been reverenced and accepted in momentous matters of Religion such as the religious observation of the Lord's day the number and integrity of the Canonical Books of holy Scripture the Baptism of Infants c. Episcopacy at least stands upon the same grounds with these if these upon the true measures of Piety and Religion be not alterable neither is it The most learned of the Dissenters have been forced to use the same proofs for these which we do for Episcopacy when they have not done so they have been baffled in a good cause as hereafter may be exemplified The Conclusion then is to attempt a Reformation of Episcopacy by its extermination is contrary to the sure and standing Rules of Christianity CHAP. III. THIS is farther to be discussed in point of prudence whether the change or standing thereof will conduce more to the publick interest which may be dispatched by these observations SECT 1. They who to the diminution or abolition of Episcopacy have or would set up new models of Church Government are either the Erastians the Presbyterians the Independents or the Pontificians The three former were hatched since an 1510. the last was long of hammering but was never rightly cast till Julius the Second moulded it at Lateran and of a crackt piece made it whole Now every of these will prefer Episcopacy caeteris paribus before any of the other Platforms but their own espoused Darling which they would have all to accept because complying with and favouring their wordly designs and interests But ask seriously any of the more observing and understanding men which of the Claimers they would rather incline to provided they could not possibly procure their own to bear the sway they will fairly take to Episcopacy Num. 1. The Erastians will by no means joyn with the Pontificians because they challenge and usurp a power to take cognizance in causes merely Civil in ordine ad spiritualia Not with the Presbyterians because they also claim the same sub formalitate Scandali both of them maintain the power both of make and confirm Ecclesiastical Laws as originally and radically in their supreme Judicatures the Civil Magistrate is onely to execute them which he must doe upon their Significavit's and Writs of Requisition at his peril otherwise he shall be clogged with their Sentences of Excommunication Nor do they much fansie the Independents because they will not endure the Civil Magistrate to interpose in Church matters nor have the least stroke in externals of Religion As for the Bishops though it be a grievance that they sometimes meddle in matters of a mixt nature yet because they know that what they act in these cases is by authority derived from the Civil Magistrate according to the known standing Laws they esteem Episcopacy as the most safe and expedient form and so Bishops may stand for the present till they can by rebellion grasp again all Civil and Ecclesiastical power in their clutches Num. 2. Independents utterly dislike both Erastians and Pontificians and though they can associate with the Presbyterians at present yet they hold no good opinion of them In a Book entituled Saint John Baptist they heavily declaim against them saying They had established a Dagon in Christ's Throne had stinted the whole worship of God c. at last it came to this they had rather the French King yea the Great Turk should rule over them In a Book called The Arraignment of Persecution they declared If ever the Presbyterians rule in chief an higher persecuting spirit would be found in them than they had felt from the Bishops J. O. hath excellently decyphered these Num. 3. The Presbyterians grin at them all Beza is as angry at Erastus Socinus and Morellius as the Pope Mr. Henderson's tender Conscience started at the thought of them The Books are commonly to be had wherein they oft and sadly complained all that they could expect for their expences of Bloud and Treasure none of their own was to be recompensed with greater grievances and more dangerous licentiousness which is too true than they ever mourned for which is very false for most of them were colloguing compliers under the Government of King and Bishops At last they cried out Matters were come to that pass they had exchanged a bad Religion for none at all See Excom Excom p. 18. inde And Edwards his Gangrene Num. 4. The Papists of all men had the advantage but the more sober considering men among them have expressed That all their purchases of Proselytes were no compensation for those miseries they had sustained and still feared from the Junto's and that they were much more happy under the former Government which secured their civil Liberties and Birth-rights SECT 2. But let it be for once presumed that each of those Models had somewhat good yet withall recollect that the Constitution of this Church is of so excellent a mixture with the choicest ingredients that it will effect those great ends so much pretended by them more strongly and obligingly if it may attain its just value and respect For Num. 1. The Erastians are to be commended for their pretended care and endeavours that the power of the Civil Magistrate be not infringed by any Ecclesiastical Usurpation So far good if they were not possessed or rather pretend onely to be with fears and jealousies that this Church approved some principle to the diminution of the Civil Power which what it is none can with any colour of reason conjecture unless this be it that whilst she fully renders to Caesar the things that are Caesar's she is still cautious to reserve to God the things that are God's Erastus the first Founder of that Order had no prejudice against any thing determined in this Church upon that score if we respect either the motives which induced him to quarrel the Allobrogian Model or the Arguments he framed against it The Motives were 1. He had observed that Calvin had so cunningly contrived it that he and his assisting Ministers could upon every occasion overtop the Statesmen The artifice lay herein he took for a blind onely six Ministers but twelve Syndicks yet so that the Ministers were to continue for life but the Statesmen to be annually chosen whereby he conceived these changling Officers would be so wary as not to cross the standing Moderatours which so happened as he himself signified in his Epistle to Bulling Semper fuimus in ist a promiscua colluvie superiores We had always the better in that rifraff Junto 2. He knew those chosen Officers had neither age or experience nor judgment nor manners a full description of the late Lay-Elders to enable them to sustain so great an employment with credit and honour 3. He was provoked that a Malecontent English fugitive had liberty to discuss this Thesis viz. That in every well-ordered Church this Government was to be retained in which the Ministers with the concurrence of
presumption This House is his Kingdom too Matt. 13. 24 31 33 34. Temporal Monarchs if they have occasions to absent themselves from their Dominions will always depute and substitute such as shall take care for the preservation of their Kingdoms in peace and tranquillity certainly we have lower thoughts of Christ than we have of an earthly Potentate if we can conceive that he having designed and formed a Kingdom of Heaven here upon Earth would at his departure hence be so careless and insensible of its after state and condition that he would not make sufficient provisions for its due management stability and perpetuity especially since we are ascertained this his Kingdom is an everlasting Kingdom to continue unto the worlds end and he hath promised so long he will be with it Matt. 28. ult which he effectually ordered Luke 22. 29. I have appointed you a Kingdom I who have full authority for all power is given me Matt. 28. 18. have appointed you as my Embassadours 2 Cor. 5. 20. to transact and negotiate the affairs of my Kingdom in all quarters of the world setting you on Thrones whereby ye are impowered by Commission to rule under me and for me and I have appointed all my faithfull Servants to give you double honour and be obedient unto you 1 Tim. 5. 17. 1 Thess 5. 12 13. Heb. 13. 17. viz. I have actually conferred the preheminence and dignity upon you not left my Kingdom at random to be ordered by contingent and infinitely variable votings not to be new modelled 1536. when Jesuitism and Presbyterianism first peeped out nor to be reformed to confusion in 1641. nor to receive amendments in 1648. and a refinement in 1680. and made a full grant to you and your Successours for ever what was then demised stands still in full force and virtue even the more prudent and sober of the Sectaries will subscribe to this there ought to be a Government in the Church that it continue not as a City without Walls or a Vineyard without a Hedge and many of them have stood stifly for the Jus Divinum of the several opposite and contradictory Models Sect. 2. It being now proved that Church Government is necessary both in respect of the appointment of its Head and from the constitution and nature of that Body it will necessarily follow that that necessary Government be always one and the same because the Head and the Body is always one and the same If once we admit several contradistinguished Governments we must grant several Heads and several Bodies It can never be proved from Scripture God will approve several Governments in his Church or that he hath permitted any degrees or orders of men to alter that which was from the beginning This is one of the great crimes we charge upon the Pope that he hath altered the Government of the Church which will appear to be unjust if the Government thereof be ambulatory and ad placitum Article what we can against him on this score if there be no one perpetual determinate Government he will easily abate the impeachment for he will clear himself by this that he being a Temporal Prince as well as an Ecclesiastical Prelate hath power upon reasons of State and Discipline to alter the Polity of the Church if God hath not fixed a constant unvariable Form For if it be arbitrary and precarious why should any Kingdom or State deny that power to him which they assume and usurp themselves In a well-ordered Kingdom he is not onely a Traitour who disclaims the jus Regnandi of his natural Liege Lord and Prince but he also who without any authority derived from him or contrary to his pleasure shall presume to exercise any of his Regalities or powers annexed to and inherent in the Crown so they who will readily grant Christ to be Head of the Church yet withall pretend a power to form another Government than that which he observed and ordered in his Church are formal Schismaticks and Traitours to Christ the King of Kings This is obvious if we reject the authority of the Church we renounce Christ's authority and if we levell and cashier the Catholick Government we schismatically divide and so far separate from the Catholick Church which receives that denomination not onely in respect of that Faith which is universally professed but also of the Government which hath been and is universally observed It is true there are many particular Churches in the Catholick which are distinct locally and in a foreign account but really and morally are onely one because they all and each of them adhere to the one Lord one Faith and one Baptism and retain the unity of the Spirit in the bond of Peace For this distinction is not in essentials or integrating requisites but onely happens to them upon an extrinsecal and adventitious account inasmuch as it doth not spring from any diversity or contrariety in Faith Sacraments or Government but doth onely accrue to them from the diversity of several Kingdoms independent one from another into which these are incorporated It is true there was some distinction of Churches before the Kingdoms of the earth were Christian yet this arose upon an accidental respect from the respective Plantations There is an ancient Tradition which is probable that every Apostle had his peculiar circuit appointed by Christ whereupon they some sooner some later dispersed themselves into Twelve several Regions and parts in the world to fix their Plantations if this be admitted they were necessitated to suit their Rules and introduce such Customs as were most proper for the inhabitants and possessours of their several Assignments this then will afford a probable reason of that variation of Orders and Customs in the Jewish and Gentile Plantations who were of different tempers and principles whom the Apostles would endeavour to please as S. Paul witnesseth of himself 1 Cor. 9. 19. 20. Now though hereupon several circumstantial observations were taken up in several places and Provinces yet still the same Faith and the same Government in the main was maintained The Conclusion then is all the Churches of Christ Primitive or Successive have but one Lord one Head one King are but all one Body one House one Kingdom therefore they all de jure are under one Government which what it is is next to be considered Sect. 3. That one necessary Government is Episcopacy or Prelacy which because it hath prevailed in the Catholick Church ever since the first plantation of Christianity is therefore undoubtedly Apostolical and if so then certainly Divine To demonstrate this the method will be to produce the Evidences in order Num. 1. Prelacy was founded originally in the person of Christ as the true Messiah It was foretold Isa 9. 6. the Government should be on his shoulders and this to be perpetual v. 7. and this he founded in an imparity of Ecclesiastical Officers settling two distinct Orders for Church Ministeries the twelve Apostles and
the seventy Disciples which were not empty Titles but had distinct Offices the former not onely invested with dignities above the other but with power over them as appears by the Election of Matthias Now Christ was entrusted with the Keys Isa 22. 22. and honoured with the Sceptre Psal 45. 6. God committing the Government to him as the great Shepherd and Bishop of our Souls 1 Pet. 2. 25. having the Key of David Rev. 3. 7. This he ordered by an immutable Law which neither could expire or be repealed For all power was given to him both in Heaven and Earth Matt. 28. 18. a power not onely to protect but to rule the Church not onely to rule the Consciences of its Members but externally to order and administer it as a publick Society a power to rule in himself or by Proxy and Delegates therefore it follows in the exhibition thereof that charge Go ye c. v. 19. without demurr or dispute For I have the power to commission you and do command you to execute it I have received it from my Father thus to exercise that power and empower you and to it I was solemnly consecrated by the descent of the Holy Ghost as S. Luke expresseth it Act. 10. 38. God anointed Jesus of Nazareth with the Holy Ghost and with power which at least imports thus much As by the ceremony of anointing God promoted persons to high Dignities and Offices so Christ was regularly advanced to his prelatical Function to be the first and chief Bishop in the Christian Church from whose fulness all others were to receive grace for grace Num. 2. Christ having performed this Office in person took care that after his Ascension into Heaven the holy Apostles should succeed him whom he separated for this Office and over and above authorised them to depute and substitute others to keep the succession of Rulers This he consigned and passed over to them Luk. 22. 29. I appoint you a Kingdom as my Father hath appointed me Accordingly at the octaves of his Resurrection he both confirmed them Joh. 20. 21. As my Father hath sent me even so I send you and also consecrated them by that solemn Form ever since observed in the Catholick Church either in terms or words equivalent Receive ye the Holy Ghost This fully conserred on them the habitual power which actually they were not licensed to exercise till as he was they were authorized by the descent of the Holy Ghost and endued with power Luk. 24. 49. which happened soon after his Ascension Eph. 4. 11. when he took off this suspension and at Pentecost sent the promise of the Father upon them the Comforter Joh. 15. 26. the Holy Ghost Act. 1. 8. And so they were baptized with the Holy Ghost and with Fire which sate upon each of them Act. 2. 3. that every of them might be a respective Plenipotentiary in the Administration of his Kingdom This sitting of the Fire upon each of them as it destroyeth the Erastian Supposition for the Apostles were neither Civilians nor common Lawyers or Statesmen so it prejudgeth both the Papal and Presbyterian pretensions The Papal because it sate not upon one S. Peter which might have entitled him to a Jurisdiction over the rest but upon each of them that what power one of them had all and each of them had For before Christ had warranted to them twelve Thrones for every Apostle one Matt. 19. 28. as Camero hath observed that every one might enjoy the same entire authority and supremacy The Presbyterian because it sate not upon all as fellow Collegues or Common-council-men but as so many single Persons not that they could not or did not for a time act jointly but that it sate upon all and every of them so that the power was granted to them jointly and severally whereupon when they took their circuits to their several apartments they severally exercised their Function and Office Bullinger's conjecture is We have no Canonical Records of the Government of the Church but in the Acts of the Apostles where the Platform is described and exemplified in the person of S. Paul from whose example and practice we are to conclude how the rest of the Apostles first planted and then governed the Church Bul. part 2. Epit. Tempor rerum Tab. 6. de Apostal c. But evident it is S. Paul acted as a single person without any dependence upon all or any of the Twelve Therefore if this observation hold all the rest planted and governed severally if this fail the state and condition of their employment will enforce it For if they depended after the College was broken up upon any one or the whole Community they could not effectually have executed their Commission because upon every exigent especially when they removed from one Province to another they must have had the consent of that one or the whole to license and authorize them which was utterly impossible to obtain For they then being dispersed into several Regions of great distance one from another they must give up their work till at every occasion they had received orders whether to undertake and how to manage it Very few or none of them knew where to find S. Peter if they did they had no Post-office to transmit and return expresses and the College after it was dissolved never assembled again Impossible therefore it was for them to execute their Commission validly under those circumstances unless each of them had been a Plenipotentiary by the tenour thereof Num. 3. As Christ invested the Apostles with this power in a due subordination to himself so they in virtue of his investiture were to constitute others to succeed them in the principals thereof Confessedly the Apostolical Office was to reside in the Church for ever So J. O. Independ Catech. p. 119. and the ordained by them were of the same Order with them so WÃ lo p. 43 44 144. upon which account the title of Apostles was allowed in Scripture to many of those whom the Apostles had separated for the work of the Ministery Calvin speaks faintly to the point on 1 Cor. 4. 9. Tales interdum vocat Apostolos malo tamen c. yet at last he comes off more frankly telling us plainly who those us Apostles last were Qui in ordinem Apostolicum post Christi Resurrectionem asciti fuerunt As Apollo Sylvanus Pisc c. is very liberal S. Paul gave them this title Eo quod eodem munere fungerentur Saint James was ordained Bishop of Jerusalem by the Apostles in the nineteenth of Tiberius saith Blondel in Chron. p. 43. the next year after Christ's Ascension by his account which in his censure of the Pontifical Epistles he affirms from all antiquity and Walo p. 20. assures us he was none of the Twelve yet he is called an Apostle Gal. 1. 19. which Blondel Apol. pro sent Hier. p. 50. thus confirms Saint Matthew the Apostle was a Bishop and Saint James the Bishop was called
102. the ninth and last year of Clemens 6. Simeon named Act. 15. 14. after his Kinsman James the Brother of our Lord was martyred consecrated his Successour at Jerusalem an 63 or 64. Euseb l. 3. c. 10. and 16. so that for full eleven years he was of an inferiour Order for so many passed after the mention of him in the Acts. 7. Dionysius spoken of Act. 17. 24. was the first Bishop of Athens Euseb l. 3. c. 4. To these may be added Archippus Bishop of Coloss Apollo of Corinth Epaphroditus of Philippi Tychicus of Chalcedon Sylvanus Sosthenes c. but it will be sufficient to review the Catalogue of the four Patriarchal Sees 1. After James the first Bishop of Jerusalem fourteen of the Circumcision succeeded him Euseb l. 4. 5. whereof Justus was the last who died an 131. which is full twenty years before Blondel's Ara. 2. At Antioch after S. Peter Euodius was Bishop till an 98 then Ignatius till an 108 after him Cornelius who died before 140. 3. Eight successive Bishops sate at Rome till 140. in which year Higinus was consecrated Antonini Pii Tertio 4. At Alexandria five are accounted from S. Mark the last whereof Eumanes was ordained an 134. Num. 4. That all these had the same power which is now claimed by Bishops is evident from Rev. 1. 20. where as the seven Angels of the Asian Churches are distinguished from the Churches so every of those Angels had a power of Jurisdiction in their respective Churches to redress abuses For why should they be particularly taxed for scandals and irregularities therein if they had no power to reform and remedy them It seems too severe to charge neglects on them who have no power to take cognizance of crimes and to correct them That those Asian Churches were fixed and determinate distinct Churches the Presbyterians cannot deny who affirm they were governed by Presbyters for that must needs be a determinate Body which is governed by one or by many The Independents shift we find here a Congregational Church wherein were many Congregations many Ministers many Believers many Pastours is frivolous for there might and many such there were yet these might be and were under one President over them in Chief for such as these many are to be found in our Cities where there are Bishops to rule them and it is evident that those Prefects were and did exercise authority over both Laity and Clergy from the rule given to Timothy by S. Paul before alledged John Frigivile of Gaunt writ his Reform Pol. an 1593 wherein he avers p. 64 c. Q. Elizabeth maintained the Government and State of the Clergy in England as God had ordained in the Law and confirmed in the Gospel for said he p. 14. Though the Apostles were equal among themselves concerning authority yet no sooner was the Church encreased but different degrees began S. Paul charged Timothy who was Bishop of one of those Seven Churches not to admit an accusation against a Priest therefore he might admit or reject an accusation against a Priest and therefore he had Jurisdiction even over a Priest Dr. Raynolds's Conference with Hart p. 535. thus states it In the Church at Ephesus were sundry Elders and Pastours to guide it yet among those sundry there was one Chief whom our Saviour calleth the Angel of the Church here then is our Saviour's approbation for the Chiefty of the Order and this is he whom afterwards in the Primitive Church the Fathers called Bishop Num. 5. The Apostles having ordained Bishops to succeed them in the Government of the Church they who were so ordained were thereby authorized to ordain others and so on to the end of the world Matt. 28. ult which in the judgment of the best Interpreters imports Though the Apostles continued not in their Persons yet should in their Successours That there should be such a Succession is concluded from Scripture Act. 1. 20. must one be ordained to take Judas his Bishoprick which by Divine disposition fell upon Matthias who as Euseb reports l. 2. c. 1. was of the Seventy an inferiour because a distinguished Rank to that of the Apostles which seems probable from v. 21. it being the employment of the Seventy to accompany and attend them Saint Paul appointed Timothy to depute faithfull persons to officiate in the Church 2 Tim. 2. 2. yea so great care had the Apostles for a Succession that as Clemens reports they Note Lift or Catalogue of approved men who should succeed the present Bishops in each Church Num. 6. In the Apostles times certainly immediately after there were three Orders in the Church not as Calvin who first conjured up Lay-Elders to be his officious Agitatours recites them nor as Mr. Dallee conjectures but as they are accounted in the Church of England Bishops Priests and Deacons Indeed it is very likely there was first but one Order the Apostolical or Episcopal the Apostles or Bishops discharging all Church Administration and Offices But they having a power entire in themselves and radically they were enabled to derive and communicate what they thought fit for the necessities of the Church to others Accordingly the Church increasing as it is recorded in the Acts the Order of Deacons was instituted who were not empowered onely to collect receive and distribute Alms to the necessities of the poor but to higher Ecclesiastical Offices For we find Philip both preached and baptized Acts 8. 35 38. That this Philip was not the Apostle but the Deacon Calvin thinketh so because he supposeth the Apostles were not then removed from Jerusalem Gualter is positive from the Testimony of Epiph. de Sim. c. and all ancient Writers Certainly Saint Cypr. ad jub is clear A Philippo Diacono quem iidem Apostoli Petrus scil Johannes miserant baptizati erant Beza reckoning the Pastoral Offices and duties adds Sub quibus c. under which we comprehend the Administration of Sacraments and the blessing of Marriage from the perpetual use of the Church in which particulars the Deacons often supplied the place of the Pastours so he Confess c. 5. Aphor. 25. This he attempts to prove from Joh. 4. 2. 1 Cor. 1. 14. with him concurrs Bull. Fleming Magdab who all received it from Just Mar. Ambr. Hter Aug. the Greek Par. and Tert. who is most express Dandi quidem c. The chief Priest that is the Bishop hath the first right of administring Baptism then the Presbyters and Deacons How long these two Orders continued in the Church is not fully resolved Some conceive from Act. 14. 23. about an 49. Claudii Septimo the third Order that of Presbyter was superinduced others conjecture not so early however Cities and their Territories submitting to the Sceptre of Christ Presbyters were constituted before all the Apostles died yet the Bishops still reserved the power of Ordination and by consequence of Jurisdiction as in the Greek Chruch even to this day Bishops alone Ordain as Arcud de
evil men or well-meaning but easily-deluded men and generally are such who carry fair to all true to nothing but interest fast friends to Mammon and underminers of the Government Num. 5. That severities are to be exercised on transgressours of Law we may warrant from Scripture God settled the Eighth and Tenth Commandments which he improved by an explanatory Act Deut. 19. 14. which after he revived by an additional Act with a smart penalty and sanction Deut. 27. 17. to heighten and enforce the obligation That this was God's intention is evident from the Ceremonies adhibited in the promulgation which were not performed in common but solemn form For the Levite was enjoyned to proclaim the Sanction with an audible voice the people were to give their assent and consent thereto by pronouncing Amen The Jewish Tradition is that one moiety of the Tribes should stand on Mount Gerazim the other six Tribes on the descent of Mount Ebal the Levite should pronounce both the blessing and curse appendant to the Law Josh 8. 33. first turning his face to Mount Gerazim he published the blessing viz. Blessed is he that removeth not c. then wheeling about to Mount Ebal he denounced the curse viz. Cursed is he that removeth his neighbours Land-marks Wretchedly mistaken then are our Fanaticks in their Case-divinity who resolve it is sufficient for them when resolved to affront the Law to submit to its penalty as if the mulct were designed not the duty and this the rather because they are provided with variety of shifts to get off scot-free For though in those Laws which are purè poenales merely penal for their violation this subterfuge may hold because the will of the Law-giver may be either the performance of the duty or undergoing the penalty as a competent satisfaction yet in those which are termed mixt penalties partly moral not onely civil partly penal the evasion will not relieve them because the intention of the Law-giver is regular obedience the penalty is onely respected as a more effectual means to induce and infer the prescribed duty and to prevent all neglects and contempts The ground of enacting and exacting such penalties is taken from common observation Meliores sunt quos amor c. Good men love Government and their Governours whom they will readily obey The Law is not made for a righteous man 1 Tim. 1. 9. but the many the mobile must be kept under the awe of Sanctions and the lash of the Law Arist l. 10. Aeth c. 9. hath long since observed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Men do not usually obey out of respect or conscience-sake but for wrath and fear neither do they abstain from evil for its baseness and badness but for the punishmets attending thereon S. Aug. l. 2. cont Pet. c. 83. hath excellently declared the great benefit of penalties annexed to Laws Timor poenarum c. The fear of punishment if it doth not remove the errour yet it will prevent its spreading malignity if it take not the cause away yet it hinders most of its mischievous effects SECT 2. They for whom the motions of union comprehension and toleration are intended and promoted are not persons qualified for such respects For Num. 1. Ever since any of their persuasions appeared in the world which was an 1536. the same year that Jesuitism crawled abroad they have been noted and censured as a most turbulent unpeaceable generation of the same temper with those of whom the Psalmist speaketh I labour for peace but when I speak unto them thereof they make them ready for Battel Upon their first rising Zwinglius discovered a strong malignant humour in them insomuch that when Oecolampadius had a desire to entertain them in Offices of trust he cautioned him not to own them but for all that he went on in his project of comprehension and union so far that at last he found himself mistaken and confessed he had undertaken a matter of more discommodity than profit Gualter reputed them such virulent Incendiaries that in a Letter to Dr. Cox Bishop of Ely dated Mar. 6. 1574. he passed this sharp censure on them If they begin in this sort having not full possession of their Kingdom what shall we think they will doe if they obtain absolute authority and in his Letter to Dr. Sands Bishop of London he thus concludes Quare video c. Wherefore I conceive we ought to be very carefull lest from the wounds of the Roman Monster not yet subdued a multitude of mad-caps arise Bullinger compared them to the Roman Tribunes a seditious Sect possessed with an unsatiable desire of rule and principality What those judicious observing men had espied in them we of this Kingdom have felt and found to some purpose In Edward the Sixth's time they with might and main obstructed the pious and moderate endeavours of our first Reformers by their loud and lewd clamours which gave the Papists an occasion to reproach the Reformation as tumultuous whereupon the Government thought fit at once if possible to silence the virulent calumnies of the one party and satisfie the groundless scrupulosities of the other by framing another Edition of the Common-Prayer-Book with this Protestation There was no harm in the first This the clamorous party were offended at and secretly repined at yet because it was seconded with a severe Sanction they durst not publickly inveigh against it so proved it is if Religion and reason will not prevail with them to a conviction yet severity will still them from murmuring and tumult In Queen Mary's days many of them were exiled a condition which might have calmed their furious and raging spirits yet even then they raised those scandalous troubles at Frankford which begot such heats and animosities as were never since wholly allayed For hereupon those squabbles and contests which soon after happened in Queen Elizabeth's days were heightened The peace of the Church was disturbed and the minds of the people distracted with the senseless brawlings of Whittingham Gilby and Goodman who had the impudence to justifie Wiat's rebellion asserting his cause was God's Great were the insolencies of White Rowland and Hawkins when they appeared before Dr. Grindal then Bishop of London Hereupon the Pope thought it a seasonable opportunity to fish in these troubled waters and then followed the Rebellion in the North and the Spanish Invasion c. In all which her Majesty's distresses the Puritans cunningly working upon her necessities still persisted in their turbulent outrages vexing her righteous Soul with seditious Petitions and virulent Pamphlets such as the Admonition Diotrephes Have ye any work for a Cooper c. These high provocations and affronts to Majesty occasioned those expressions from Archbishop Whitgift who in Dr. Fuller's judgment was one of the worthiest Prelates that ever the English Hierarchy did enjoy viz. If the Puritans be not sharplier dealt withall than hitherto they have been they would not onely tear asunder this Church with Schism and
of Smect is herein positive Their holding speaking of those who withdrew Communion from the Presbyterians and gathered themselves into separate Congregations one Head and one Faith doth not excuse them of downright Schism so long as they hold not one Body and one Baptism Serm. at Paul's Cross Febr. 18. 1646. The total sum is The Religion established by Law in this Church from which they separate is either the true Protestant Religion or not if not then none of the Transmarine Reformed Churches understand the Protestant Religion For all of them do own this as such and every of them will prefer this before any other but their own which most men are apt to overvalue If it is then the Abettors of a Protestant Religion and Interest different from and opposite to it do confound and destroy the Protestant Religion and interest and the Dissenters from it are not to be reputed Protestants but a singular schismatical Sect. SECT 3. Having proceeded thus far that there ought not be a Reformation of the present Establishment whether we respect the matters upon which this Innovation-work must depend or the persons for whose behoof it is proposed and designed on a sudden up stants a new Set of men misnomened the moderate or sober party who lately in the Kirk's censure were detestable Neuters These though no fast Friends to the cause yet are well-wishers to it as appears by the pleas they put up in its behalf the chiefest whereof is the rest are pitifull Umbrages There is no way left to prevent Popish Idolatry which they too truly affirm to come on apace by our divisions than by condescension to and compliance with the Dissenters But this smoaky shadow is soon dissolved and blown away 1. In point of prudence It is a madness to shift shoulders or in our Nothern Proverb to leap out of the Frying-pan into the Fire Dum stulti c. or in a storm at Sea to bear up from a Rock and run desperately upon a Sand where the Ship will be as certainly stranded and wrecked with the loss of the Mariners and Passengers It can be no part of prudence to precipitate our selves into those wasting destructive confusions and tragical desolations and miseries out of which by the all-wise providence of our good God we have so lately escaped to prevent a remote possible danger and to part with our religious and civil Liberties to gratifie a generation of Vipers and Hypocrites who will never be gained by any condescensions nor can be agreed with unless they have their insolent as well as trifling demands to an infinite process granted This is all one as to put my Coat a daying in another of our Northern Saws when I know he who seeks it will stand to no award unless I give it him 2. In Case Divinity we may not doe evil that good may come thereby a good intention will not hallow a bad action neither to decline one evil of sin may we hurry into another No Casuist ever resolved it was lawfull to commute one wickedness for another It cannot be Religion to prevent an imminent suspected danger by contracting and incurring the certain guilt of Schism and Sacrilege both which are as opposite to Christian piety especially when maintained with pertinacy This is known the ancient Christians equalized Schism with Idolatry which was then of highest figure and certain it is that Korah's Schism or perhaps Mutiny onely was more dreadfully avenged than the grossest Idolatry even Schismaticks themselves will confess it an heinous crime but to countenance or abett a Schism And if Mr. Calvin's judgment may be taken S. Paul Rom. 2. adjudged Sacrilege to be a sin of the same kind with Idolatry Now to separate from that Church which in the judgment of the most eminent Protestants is the best Reformed Catholick Church is Schism and to refuse to give God that external adoration which under the Gospel belongs to him is Sacrilege in both which respects the Dissenters being criminal they are found guilty by publick judgment both of Schism and Sacrilege SECT 4. The design of the premisses is not to exasperate them that is more than needs their rage and malice is at full Sea they are already so madded they will follow their course if not stopped by an high hand with or without any external provocations but to discover their aims at present which is to make us forget their former actings and to hope well of them for the future and over and above to evidence they are justly compared to the worst of Papists the Jesuites For Num. 1. Their avowed principles and actings are originally Jesuitical such as their dispensing with Oaths lawfully taken their industrious suppression of Kingly authority their Doctrine of propagating by some of them and by others of defending Religion by the sword against lawfull authority They have taken upon themselves as so many Popes to command or prohibit matters of Doctrine and Discipline merely ex imperio voluntatis by an arbitrary power They have sworn and vowed to maintain an ambulatory cause never to be convinced of an errour or to confess that ever they were in the wrong and their Herd and Partizans have associated and engaged to believe all the Declarations to observe all the crackt Ordinances to preserve all the claimed Rights and usurped Privileges of the Caballers and to stand by and assist these their Representatives and worthy Patriots with their lives and fortunes right or wrong in a blind obedience all which are as bad and some of them worse than any Jesuitical Vows Num. 2. Such pernicious methods as they have sometimes openly pursued and at all times are closely pursuing makes a ready way for Popery first visibly by dividing and distracting the Church and obstructing and frustrating all methods of Union and secondly more covertly it being utterly unaccountable for the Church to yield especially considering that nothing will satisfie them unless they be acknowledged the godly conscientious Party whereby they keep up their reputation with the Rabble who upon that supposition will be ready to joyn with them in any of their confounding designs and all their former detestable actings be pronounced just and warrantable and their traiterous War against the King be declared lawfull but supposing that in these or some of these they should be gratified yet that will not serve the turn unless Schism be settled by Law which if once it be the Papists will gain this advantage our Religion is unstable feverish and in Mr. Baxter's expression vertiginous This is obvious our Church and Religion will not be so defensible against the Papists as it is by preserving and supporting its present Settlement Num. 3. It is evident the present Dissenters walk in the same track the former Rebels had trodden out which they are unwilling to have recounted to them because they have still a desire to follow it Those made sharp reflexions on the Government multiplying the errours which were mostly feigned