Preachers of it and both these are so called from the object of their imployment and not from the author of their calling We must therefore finde out in the third place Evangelists by calling such as was Philip Acts 21.8 who being compared with the seventy Luke 10.1 seemes to be an example of that calling First they preached so did Philip. Secondly they wrought miracles so did Philip. Thirdly they went before Christ to make way for him and his Ministery so did Philip before the Apostles as will appeare Acts 8.5 and not onely hee but many more Ver. 4. which Christ had called before his death of the seventy the Apostles remayning at Ierusalem Verse 1. which followed Philip when they heard of his successe Verse 14. and ordained Pastours where he had begun the Gospel Verse 17. This immediate power to ordain Christ gave his Apostles and by ordinary Pastours they are succeeded and not by extraordinary and Timothy and Titus are examples so is Epaphras Colos 4.12 who was one of Colosse when he was at Rome for it is not following of the Apostles that makes men Evangelists or every absence that denies them to be Bishops In Colosse wee may conjecture that Epaphras was Bishop of that place and had Laodicea and Hierapolis adjoyned unto it Colos 4.13 Archippus may be counted for the Presbyter with the Bishop and Philemon in whose house he was the Deacon for Saint Paul stiles him in a manner as Ignatius did the Deacons in his time σÏνεÏγος fellow-labourer σÏνδουλος fellow-servant for such work together in their Masters businesse This order being observed the Apostles and Bishops continue the succession and without theÌ„ there is none in the Church In these two Iesus Christ immediatly communicates his power of the Keyes to the Church and none receive it ordinarily but from some one of them The Pope abuseth all Bishops to fetch them under his power The people prophane Gods ordinance when they appoint Pastours We must confine our selves to these two heads or else we misse Christs order and this is not my conjecture but the conceit of antiquitie and by modern Divines is brought against the Popes usurpation above Bishops Saint Cyprian in the Councell of Carthage hath these words neque quisquam nostrum Episcopum se esse Episcoporum constituit aut tyrannico terrore ad obsequendi necessitatem collegas suos adigit The Monarchie of one Bishop in the universall Church is a plain tyranny and so is a Presbytery in every Parish where there is no remedie as well against the popular as papall jurisdiction If the Pope infect the Church it must needs perish because there is no power above him so must the Parish for none can helpe it being so independent in it selfe and absolute from the command of all others both these take away all libertie of calling Councels and are uncontrouleable in their own wayes This cannot be of God to leave his Church desperate of meanes to helpe it Betweene both there is a middle way and that is to have the Churches power in the hands of many so that one may helpe another In the first Councell Acts 15. the Apostles as heads with the Elders meet in consultation determine what is best for the Churches in Antioch Syria and Cilicia V. 23 and wisely apply the remedie according to the disease for it seemes to some good Divines that the act involves no more then are mentioned in it and that Corinth and other Churches were not tyed by this Canon but might eat of meats sacrificed to Idols and onely were to use charitie and discretion at such times as it might offend the weake Apostles and Elders consider of the matter Verse 6. dispute and determine it and disperse abroad the Decree to be observed of those Churches that are specified in it A cleare and evident truth How the Apostles attempted to do nothing without consent It s a true rule that no one man makes Canons for all Churches there was never any Bishop save the Pope that challenged all power but as men most peaceably sought to governe after the divine Canon and approved Customs Councels of Gods Church No Bishop makes Lawes but takes as he ought the sole power to see them executed for if God trust them with his power to see it executed shall the Church distrust them with her Councels Bellarmine would help the Pope into his chaire by this poore shift Bishops are absolute in their Dioceses and have none above them therefore is the Pope so in all the World An Argument of an ill consequent and contrary to Christ and his Church To Christ Iesus to deprive him of his Monarchie and order of ruling who began with many and Ephes 4.11 makes mention of all his officers in the plurall number and in no ranke can wee thrust in one to be above al when the Apostles were above the 70 they were many and it is but a miserable begging of the question to bring in Saint Peter as the head of all the rest Wee finde that in a multitude yet well ordered and see in the extraordinary calling a number of Apostles above all the rest and in the ordinary we finde numbers of Doctors and teachers yet not confused as to set them all in one and the same indifferencie and equalitie of place dignitie for this would bring the Church to an anarchie for where there is no order there is just contestation that no man is bound to any obedience to another and whiles all strive to be equall the Church will never cease to quarrell I must therefore thinke the tyranny of one and all alike for what the Pope pleads to have none above him so all plead the same that they will have none above themselves To say none are above Bishops makes them equall and such an equalitie stands with the Churches peace and without it it will never be obtained or mayntained Vnus est Episcopatus cujus à singulis in solidum pars tenetur Cyprian de unitat Eccles Before I produce my testimonies for them three mayn objections would be cleered First From their election they may be chosen of others Secondly they may choose others to ordain with them or for them Thirdly they are the Churches invention Others may choose them Saint Ignat. Epist ad Philadel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It behoves you of Philadelphia as the Church of God to choose a Bishop and Saint Cyprian for all Priests Plebs maximè habet potestatem eligendi dignos sacerdotes vel indignos recusaudi Concil African apud Cyprian Epist 68. If the people may chuse Bishops and Priests their power is not so immediatly of God but the Church may intercede and act a part between God and them as it did Acts 1.23 6.3 13.2.3 Saint Ignatius will give us light and leading to answere sufficiently all these testimonies It behoves you of Philadelphia to choose a Bishop for the Church of Antioch in Syria ut
obeat legationem Dei concedatur illis in eundem locum congregatis etiam glorifioare nomen Dei that he may undertake Gods delegation and that the people of the same place may congregate and give God his due glory Without a Bishop to order the Church assemblies they are meere conventicles and unlawfull meetings Here by the way observe that the Father speake of such helpe as one Church may and ought to afford another Annunciatum est mihi Ecclesiam Antiochenam esse pacatam it is reported unto me that the Church of Antioch is quiet and peaceable and needs your help that enjoy a worthy Bishop and I would wish you to doe as Gods Churches have alwayes done ut semper secerunt proximae Ecclesiae quorum aliae misere Episcopos nonnullae verò presbyteros Diaconos that the next Churches some of them have supplyed their neighbour Churches with Bishops others with Priests and Deacons Rome outreacheth and straineth this testimonie upon the largest last and helps to stretch it with her teeth for the Pope that hee ought to choose all Bishops for the Churches With his leave the words serve for any Bishop with his Church to helpe others to able men that want them and for our Novelists they may not once name this text that will choose for themselves and suffer no others to meddle with their right when all Churches have ought to have a common right one in another For the words of Saint Cyprian they may be expounded that the people being peaceable as it was with the Church of Antioch and keeping concord amongst themselves they may then with one consent use all their power to gaine worthy Priests and ingage it to the uttermost to oppose them that are wicked and unworthy and their testimony is to be heard of their betters The Church separates two and God makes choice of one seven honest men are looked out of the societie of Saints and appointed by the Apostles to the businesse of the Church Paul and Barnabas are separated by the Church to a speciall work signified to them by the holy Ghost Let the people on Gods name in these peaceable wayes walke with the Church and for the Church and I know none will condemne them but they are to know all these elections are not of the essence of a Bishop for hee may be so when hee is sent from one Church to another and therfore to speake distinctly and avoid confusion Ordination belongs to a Priest Consecration to a Bishop and Translation is when he is removed from one place to another These three are the formes of the Church and Rites she useth to expresse her selfe but the Episcopall power is that which God gives unto them whom hee useth as his immediate means to convey it to the whole Church For the second objection that Bishops ordaine with others and by others is easily answered in Timothy that he was ordained by the hands of Saint Paul and may be the hands of the Presbytery that is of others that joyned with him or it may be the office hee received by S. Pauls hands alone The question is not whether Priests may joyne with the Bishop but whether they may do it alone without the Bishop There is some thing said for Chorepiscopi or rurall Bishops that they have ordained which were unlawfull if ordination were solely Episcopall I answer what the Bishop may doe by deputation is nothing to my disputation I speak of Gods order and that which is divine of the humane Laws of the Church and what power Bishops have to depute others I leave to them I look upon that which I conceive to be Gods appointment and the constant course of the Scriptures which signifies unto us that either the Apostles or such as Timothie and Titus ordained and not one word of any Evangelist or Prophet or of all Pastours but some speciall ones selected by the Apostles before their death So Timothie ordained as an Evangelist and you at once affirme two untruths 1 that Timothie was extraordinarily called and secondly that such an one being none of the Apostles number might ordaine Timothie was made a Minister by imposition of hands and to Timothie was committed the power to impose hands upon others but both are arguments against his extraordinary calling and hee that makes Evangelists or Prophets by imposition of hands sayes that which no word of holy Scripture will warrant him either by one example or precept in all the new Testament The third objection is that Bishops are the Churches invention in Schismatis remedium I am glad they that like not of Bishops to be of God will confesse them to be of men for so good an end and it shewes what wee have said to be absolutely true that without Bishops the Church must needs be filled with faction and sure I am the quarrell with them is the cause of all our doleful contentions and grievous complaints and if men could work them out and have their wils it would not be So many men so many mindes but millions of mischiefe and misery to this our Nation It s well they see such wisdome in the necessitie of Bishops but is not the originall dangerous to censure Gods Providence of defect and mens inventions of Idolatry To say God provided not for Schisme is to mee a secret Atheisme and checke to him that better sees what the Church needeth then to leave it in so mayne a matter to the policie and pietie of men Againe the remedie is worse then the disease and of desperate cure to them that call all humane inventions in question for Idolatry I hope a necessary means to prevent division in Religion is a speciall ordinance of God and to make it humane is worse in my thoughts then to make it divine Saint Hierome is the most welcome autour they have and yet contra Luciferan hee sayes the Church consists of many degrees and makes the highest end in the Bishope and Dionysius Ecclesiast Hierarch c. 5. affirmes not of one but of all Bishops that immediatè in Christum terminantur and the aforesaid authour ad Euagrium sayes summum tenent locum and Saint Cyprian Epist 65. Pamel l. 5. Epist 9. Episcopi omnes Apostolorum sunt successores It were easie to multiply autorities that speake home in this businesse Saint Ignat. Epist ad Smyru Laici subjecti sunto Diaconis Diaconi Presbyteris Presbyteri Episcopo Episcopus Christo ut Christus patri The subordination and succession is full Lay-men must submit to the Deacons the Deacons to the Priests the Priests to the Bishop the Bishop to Iesus Christ as Iesus Christ to his Father Epist ad Magn. ut praesideant Episcopi loco Dei Presbyteri loco concessus Apostolici c. Bishops are placed in Gods stead Priests accompany them as the Apostles did Christ Hee called them to worke with him and so Bishops call Priests to preach the Gospel and propagate the faith with them
faire and fast binding our selves to give them intertainement in their best demonstrations It pleaseth the Holy Ghost as farre as I can apprehend it to call the place of Majestie the Sanctuary in Gods House or the place where Gods Table or Altar standeth for this purpose I have produced both Beza a moderne Divine and Saint Chrysostome a more antient Writer and will now proceede to say more from Theodoret lib. 4. cap. 4. lib. 5.13 Zorrat Hist lib. cap. 25. Zozom lib. 2. cap. 28. from Eusebius in his Panegyrick Oration at the dedication of the Temple of Tyre from the Council of Laeodicia Can. 44. sixt Councill in Trullo Can. 69. Concil Arcl. Can. 15. Concil Constant 5. and 6. Can. 69 Saint Cypr. lib. 1. Epist 9. and from Saint Ignatius I shall leave my Reader to enlarge himselfe and onely set before his eyes what I have searched for my owne satisfaction I will beginne with Theodosius the Emperour and Saint Ambrose a Bishop the Emperour enters the Church at Millaine to act his solemne reverence and his first reverence is the prostration of his whole body using the words of the Psalme 119.25 adhesit 〈…〉 men c. my foule eâ—eaveth to the pavement in humility of soule and body hee kisseth the very dust and stones wherewith the Church was paved and powred forth his teares abundantly and preparing himselfe to receive the Sacrament which is enough to stricke dead the point in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with equall 〈◊〉 he went up the steppings of the Altar I may have 〈◊〉 amisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iâ— palatium in gonere Gods house in specâ—â— called Basilica but that 's not enough here for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plurall number signifies the degrees or steppings to the Altar 〈…〉 5. when he came to the Royall stayâ—â—â— be wâ—â—â— againe as abundantly as when he first entred the Church Then according to his custome at Constantinople he went within the raile but S. Ambrose by a Deacon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee taught him that places were to be distinguished in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it was for Priests and not for Princes to come within the rayle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come forth and communicate with thine owne ranke and remember in Gods House to hold the perfect paterne of the difference and distinction Purple makes Kings not Priests of a Prince and a Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princes robes and Priests ornaments are not alike so neither are their places At the Councill in Trullo Can. 69. Non licet ulli corum omnium qui in laicorum numero sunt ingredi intra sanctuâ— Altare nequaquam tamen ab eo prohibita potestate authoritate imperiali quandocunque volâ—er iâ—â—â—catori dona offerre ex antiquissima traditione It is not lawfull for any that be in the number of Laicks to enter within the raile of the holy Altar yet the Imperiall Majestie and Authoritie is not thereby prohibited ingresse when 〈…〉 he hath a will to offer any gifts to the Creatour by a most antient tradition for the most antient use of the Church was that lay Christians might have accesse to the Altar to present there their especiall devotions or receive Priestly absolution c. otherwise they were not to enter but receive the blessed Eucharist and place themselves without the raile as the Councill of Laodicia is expresse for women Saint Ignatius who lived in the Apostles dayes Epist ad Trallens Qui extra Altare est est 〈◊〉 qui five Episcopâ— presbiteâ—is Dioconis ali 〈◊〉 and 〈◊〉 Qui est extra Altare ille pollutuâ— est 〈◊〉 est inâ—idels deterior He which is without the Altar is hee who does ought without the Bishop 〈◊〉 Deaconâ— and againe hee who is without the Altar he is polluted in conscience and worse than an Inâ—â—â—â—â—â— where he is said to be without the Altar not who may not come within the raile but who may not participate of the holy Table for so theÌ„ Church Canons exclude him and in such case are all our Conventicle keepers that both without and against lawfull Bishops and Priests walke their owne bywayes As Christ was knowne to his two disciples in breaking of bread so were the Primitive Priests knowne to their people by breaking the Sacramentall bread and it was held the symbole of Christian Communion to be partakers of the Altar and to receive from it the holy Sacraments Ignat. ad Tralleuss qui intra Altare est purus est igitur obedit Episcopâ— Presbyteris he who is within the Altar is pure therefore also he obeyeth the Bishop and Priests He is within the Altar that may receive the Sacrament and he onely may receive the Sacrament that is in obedience or due order subject to the Bishop and Priests Sine his Ecclesia electa non est non caetus sanctorum non congregatiâ— sanctorum without these there is no elect Church no observation of holy things no congregation of Saints ad Ephes Epist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that is not within the Altar is deprived of the Bread of God that is he that hath no Communion with his Pastor at the Altar is to be denied the Sacrament still the Altar hangs upon the Priest and fellowship with him proves fellowship with the other The Apostles Doctrine fellowship prayers and breaking of bread are all closely comprised together by this Father Epist ad Magn. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in faith and concord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praesidente Episâ—â—pâ— Dei lotâ— the Bishop being president over them in the place of God the Bishop succeede the Apostles in plenarie power the Presbitere the seventie whom our Saviour adjoyned to his Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that such a Senate might meete to consider of mattâ—â—â— of peace and truth Act. 15.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that all might 〈◊〉 in one place to pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 runne to the Temple of God as to one place of Majestie or one Altar and one Iesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are as one for the whole Church is Gods Palace especially the place of his Altar where the people are made partakers of Chist himselfe Temple must be taken away sayes Vedelius as a corruption contrary to those times that professed they had no Temples and so must Altars too for they professed against them and then nothing is left but Iesus Christ who must be found out of Temples and Altars too may be in the Desert and secret chambers where there is neither the Apostles Doctrine fellowship breaking of bread or prayers but a confused rabble without all order or observation of Gods Ordinances as hee hath appointed them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are acknowledged by Saint Iohn Rev. 14.17 18. in such a sense as they ought to be where God Angells and men meete and as the whole place may
be called Gods House or Temple so the Sanctuary or Altar is the speciall place of Majestie One Eucharist one Flesh one Bloud one Bread one Cup one Altar Epi. ad Philad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here I am sure is the Sacrament with all the signes and the things signified and what shall the Altar be Christ will some say is one Altar to all Churches for Tables they may have many Not so but as there is to us one Christ so one Altar and we professe no more to expresse the Majestie of our God There is one Altar for the whole Congregation many Altars in one Church were never heard of in the most Primitive times let these looke to them that undertake their defence for I say with S. Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fist generall Councell speakes of concourse to the Altar that there was running 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Saint Iohn hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 4.4 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 6. All I seeke for is some sympathie betwixt the holy Scriptures and Primitive practises A throne of Majestie there is in the House of God or some visible signe of Gods invisible presence to make the partition as S. Iohn hath set it downe At the Dedication of the Temple of Tyreâ— I read of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compassed about with neate workes â—he holy Alâ—â— and the reverent placing of Pauline the Bishop with his clergie in Cathedra and Exedris about it I reade of Alexander the holy Bishop of Constantinople in the case of Arrius and the desperate storme threatened against him and the Orthodox faith to have fallen at the foote of the Altar and prostrate to Almightie God to have prayed that God would evert that judgement from his poore Church c. I conceive wee may well conjecture we are not farne from the sense the same sence may yet further be fetched from three places of Scripture to which he alludeth in the expression of the Christian Theatre upon which God represents his glory in the world CHAP. III. Touching the Throne of Majestie in Sinai and the Tabernacle c. FIrst he alluds to Sinai Gods first glorious Sanctuarie among men Rev. 4.5 as may appeare by Lightnings and thundring and voyces which issue out of the Throne as they did upon Sinai when God appeared Exod. 19. and in these declared his Majestie and set bounds to all Israel to be kept with the greatest diligence least danger befall the intruders to their ruine God made all the Mount the place of his Maiestie and he himselfe spake in terrour to his people so that they petitioned there might be a middle betweene them and him and that Moses and men like themselves might speak and that first division of Majestie and auditory of God speaking and men bearing being too terrible might be turred into a more milde and middle way of Ministerie intervening betweene himselfe and them Exod. 24. The multitude are to keepe the station and not to stirre at all to draw any nearer to God Aaron Nadab and Abihu with seventy Elders are to goe uâ— with Moses into the Mount and there must they Minister â—â—â—weene God and the people whiles God gives the â—â—â—fect patterne of all things in the Mount he makes the Mount the first draught and drawes the forme in the place of their standing as a throne of Majestie seates of Elderâ— and a boundarie for the people and the blessed Angells to keepe their rounds and gaurds of attendance in all places as God appoints them Exod. 24 10.17 Majestie is in the pavement and where the feete of the Almightie plant themselves there is as the body of heaven in his clearenesse the 〈◊〉 of the Maunt was like devouring fire and all to set forth his glorie that is most invisible No picture of God but passing signes of his presence and warnings which way they were to worship him and be wrought into an holy feare of so dreadfull a God as hee shewed himselfe to be iâ— the said expressions God is farre more milde in the Christian Church and his Sanctuarie is set upon Mount Sion which may be approached and from whence God speaketh more mildly unto us and in which the innumerable company of Angells keepe their watch I see not out the holy Table may be set as a signe to distinguish the place of Majestie from all the rest Our Antients made that Regall which was in the steppings and degrees of the Altar and therefore the Altar much more may expresse Majestie If any aske me why is God in one part of the Church more than an other and why is one part more holy than another I answer it is not from any inhession or inclusion of God and holinesse in that place as Pagans imagine in their Temples where they include their Gods Against these Saint Paul disputes at Athens and so doe Origen Minutiâ—â— Felix Arnobâ—us and Laâ—tantius and are 〈…〉 as iâ— they â—ried downe Temples and Altars for such Temples Altâ—â—â— and Images as they confute are impious and forbidden to Christians because the Heathen did Revocaâ—◠〈◊〉 mortuorum ad Templa Altaria Imagines revoke â—he soules of the dead to Temples Altars Images and putâ—n them Divinas virtutâ—s c. they placed divine vertâ—â—â— in their Temples Altars and Images and sought for 〈◊〉 by their presence as being filled with Celestiall power to do them good but we beleeve of our Temples and 〈…〉 Salomon did that God is in them of grace â—nd 〈◊〉 to his people and that they are holy in relation to him as the House is his the Table his where he will feede his people and fill them with his favours It pleaseth him to have his Throne and as ever so 〈◊〉 a Coâ—â—t of Majestie which he daily opens to his people whâ—n 〈◊〉 them to his heavenly Table His Table is enough to make it holy and separate from common use and to be the dayly monument of divine benediction where Church Prayers have beene said nay have the preferment and be counted the most sacred place in Gods House in which hee offers himselfe to his people and they take him as truely present for reall presence is not demed when transubstantiation is rejected but Christ really present iâ— the holy Sacrament is an object of our faith not of our sight or seene as Gods House and Honour goe together so the chiefe place invites the worship of God towards it according to the decencie of Religion Secondly Saint Iohn alludes to the Tabernacle in the Wildernesse and Temple in Canaan as may appeare by the Lampes of fire and Sea of Glasse Now that in both these were distinctions as the Court of Majestie Court of Ministry and Court of Auditory it needes not inquâ—â—ing The Tabernacle in the Wildernesse which in the whole is often called Gods Throne was pitched about in that goodly order that the Priests and Levites encamped next to the whole