of Holies once a year the Priests never the high Priest might mourn for none but Priests might for Father Mother Brother Son Daughter and next of Kin the high Priest had his Sagan or Substitut the Priests none Thes were the forms of Church government under the Law wherto that of the Gospel was in part conformed Christ had sole Evangelical Ministry being our Apostle Prophet Evangelist Bishop Pastor Doctor Mat. 10 1. c. Deacon in himself but chos twelv Apostles Assistant parallel to the twelv Patriarchs and twelv Princes of the Tribes sending them to preach heal and cast out Devils to whom when the harvest grew great he added seventy inferior Disciples Luk. 10. 1. c. like the seventy Fathers of Families and seventy Elders of the People whom he sent by couples into Cities wher he meant to com giving them power to preach the Gospel heal the sick tread on Serpents â—o Scorpions and subdu Enimies Thes two orders S. Paul cals Apostles and Prophets placing Prophets Eâ—hes 3. 〈◊〉 after Apostles as inferiors for from the seventy Matthias was chosen Apostle and Presbyters or Elders succeded the seventy but Bishops or Prelats the twelv as al Apostolic Antients agree This was the first model of Church regiment under Christ the chief Shepherd who before his Ascention made the twelv general Shepherds to supply his stead by a triple charge to Peter Thes had equal eminent authority or jurisdiction John 21. 1â— 16. 17. jointly and severaly to lay on hands at Ordination and confirmation to command contermand censure bind or loos which before their deaths som of them devolved on Bishops as their indubitat successors At first the whol weight of Church affairs lay soly on them but upon the Greecs complaint how their Widows were neglected they ordeined by imposition of hands which severs Men to sacred functions Aâ—◠〈◊〉 1 2 〈◊〉 seven Deacons to distribut offerings and serv Tables Afterward upon the Disciples dispersion at Stephans death arose Evangelists whos duty was to preach but no distinct order Then that the Church so planted might perpetualy be watered they ordeined Priests or Presbyters like the seventy Disciples for constant attendance in al places Lastly to continâ— the Government which rested in themselfs they appointed Overseers Greecly Episcopi by S. John Angels vulgarly Bishops to supply their steads after them to whom the chief charge to command correct ordein oversee was committed or conferred specially for suppressing of Schisms which spread in the Churches of Rome Corinth Galatia Philippi Colossi Thessalonica and Indea For S. Paul first constituted Titus Bishop of Cret and Timothy of Ephesus with their territories whos patern S. John and other Apostles folowed If then this office was necessary in thos times being the best remedy to repel Schisms as S. Cyprian and Jerom testify how much more in after ages when Sects so swarm and Ambition Avarice Pride Philancy Envy Emulation Discord and Division multiply dayly this power then was not personal in the Apostles alone not temporal to end or expire with them nor common to inferior Disciples but perpetual to abide til our Saviours secund coming and confined to Bishops for redress of al exorbitant enormities specialy Schisms and Heresies What single Presbyters did ever exercise any act of jurisdiction in al the Scripture or prime Churches In a family are divers officers but one Oeconomus or chief Steward In a Ship many Mariners but one Master in a Camp sundry Captaines but one General so in a Church of large extent several Ministers but one Bishop hee is to take charge of al Churches as Titus did of al Cret a goodly I le to see Presbyters doo their duties to correct what is faulty to confirm what is orderly and reform abuses He is chief in ordeining Presbyters as S. Paul had company at Timothy's ordination yet he sole ordeiner which none can deny as Christ shal be sole Judg at last day yet The twelv Apostles sit 〈◊〉 19 28. on twelv Thrones to judg the twelv Tribes of Israel 'T is a Luk. 22 30. silly Sophisters squib to say Bishops are caled Elders and contrarily Ergo both are one Order or Office Indeed such names at first were promiscuous but functions stil distinct as every greater contains a lesser So Apostles were stiled Presbyters or Elders Deacons or Ministers Doctors or Teachers Prophets and Evangelists Yea that title was inlarged to Barnabas Paul Andronicus Epaphroditus Titus Timothy so Presbyters are clyped Prophets and Prelats yet Chrysostom saith can be but one Bishop in a City Semblably Bishops are stiled Apostles Elders and Deacons while ter ms or titles were common but never in after ages as Theodoreâ— Jerom Oecomenius and the Fathers aver Distingue tempora concordabunt res nor doth community of name argu identity of nature or office Thus episcopat is of divine right if not primary or immediat from Christ as in ordaining the twelv to includ their Successors yet secundary or mediat from the inspired Apostles who substituted Bishops to succed For as our Saviour in som sort instituted his own day to be sanctified weekly in stead of the Creatific Sabbath by actual rising from death which his Apostles celebrated by their practis of meeting to break bread every first day So he may be said to ordein Prelats and Presbyters who are of equal right Analogicaly by chusing twelv Apostles and seventy Disciples whos rooms thos two orders supplied yet the Lords day is not so subject to mutation by Man sith it hath a moral right by the equity not Letter of the fourth Commandment which Men and Angels cannot alter But the other two orders may if the end for which they were instituted be changed els not Al which premisses wil plainer appeer by particulars drawn from primitiv fountains which flow from the Rock of Faith and shal not be falsified in the least point The Apostles sent to Teach and Baptise al Nations had the whol world in common for their general Dioces but som attended special Churches as Rulers or Overseers and in fine set Bishops of 1 〈◊〉 ruling Elders or Bishops in their Chairs or Charges For James the Just caled the Lords Brother becaus born of Mary Cleopas the blessed Virgins sister resided and presided at Jerusalem as his proper Sea partly of his own authority and partly by the Apostles appointment as appeers by Pauls coming thither Acts 21. 〈◊〉 to consult with him and his Presbytery For at the Proto-Council Peter as prime Apostle was Prolocutor but James Actâ— 15 19 â—0 as President gav diffinitiv sentence to which al submited or subscribed After 30 yeers residence he was cast from a Pinacle and his brains pierced with a Fullers burling Iron whos Brother Simeon succeded by the Apostles assignment They also planted Churches elswher as Paul and Barnabas ordeined Elders Acts â—4 〈◊〉 in every Church but no Bishops are mentioned becaus yet they
Christians Faith beside the exercise of wholsom Disciplin committed to the Churches chief Pastors and Rulers 3. It givs persons rightly Ordeined a real power derived from Christ which Mat. 28 20. 1 Tim. 5. 22. 2 Tim. 2. 2. none hath of himself as St. Paul bid Timothy lay hands suddenly on none but commit the things he had heard of him to faithful Men who shal be able to teach others also viz. by perpetual succession and public Commission 4. It binds the party Ordeined more strictly to discharge his duty by study praier conference meditation to keep and improv thos gifts or Graces for Gods glory and the Churches good 5. It givs tru Ministers comfort courage and confidence as sacred unction did to the Prophets and Christs solen Commission to the Apostles to preach not as popular Scribes or precarious Pharisees but as St. John Evangelist authorised by Christ whos Ministry like John Baptists was not of Men though transmitted by Men but from Heaven wherby they can rebuk with authority and doo al duties of their Ministry With this confident conscience they can speak boldly in the Lords name not fearing Mens faces no nor the force or fury of Devils nor wil forsake their Flocks when Wolfs com as Hirelings and Self-Intruders doo but in times of public persecution chus rather to be exemples of cheerful suffering in expectance of Christs promised assistance and reward 5. It conservs order and decorum in the Church fortifying their function with du respect or regard so that neither Person nor Office is easily despised when divine Ordination is duly performed For it conciliats much lov aw and reverence from al tru Christians raising a just vencration to duties rightly celebrated by thos of whom Christ saith He that receiveth you Mat. 10. 40. receiveth me and who so despiseth you despiseth me and him that sent me This makes them esteemed as Prophets Apostles or Angels sent of God yea Christ resents their injuries as his own and the very dust of their feet becoms a dreadful Witnes against proud contemners who deeming them to be but of civil courtesy make no bones to degrade them that they may prefer a rabble of their own Parasitical Preachers before any of Christs sending or the Churches ordeining Such are fittest for their sinister endâ— who wil act in a levelled way by the same insolent irreverent spirit of popularity which is most prevalent with the Enimies of Ministerial power and Ordination The Devil is best pleased with such pragmatic Preachers who doo Satans work under our Saviours livery which is to extirpat tru Ministry and al conscience of Religion that so having by thes Nimrods hunted out the race of antient holy Order and Succession he may erect a Babel of Confusion 7. It givs great satisfaction to al tru Beleevers in point of duty discharged and comfort obtained by holy Ministration when they are assured of the Ministers mission and officiating in Christs name which none can pretend to without a ly sav thos rightly ordeined but other impudent intruders hav no plea from Scripture or Church custom to justify their acts or perswad sober Christians to regard them The old Greec Liturgies praied at Ordination of Bishops and Presbyters that God would bestow on them such Gifts as the holy Ministry might be unblamed and unblemished for the Peoples comfort St. Paul asks How shal they Preach unles they be sent Which Rom. 4. 10 implies that none can cheerfully or comfortably doo it without du divine mission No Churches or Christians were ever eminent for sound knowledg Orthodox truth or holy Life except wher tru Ministry by right Ordination was countenanced and continued for the more defectiv or neglectiv they are therin the more overgrown they are with ignorance error Schism novity and licentiousnes when Men make themselfs or others Ministers in new waies To sum up al right Ordination confers no intern inherent Summary Grace or sanctity for Judas was an Apostle and Demas a Disciple yet both dissemblers but only outward gifts fit for that function to discern or distinguish them from common Christians having al their efficacy or authority from the first Fountain in the same way of subordinat succession which Christ prescribed the Apostles performed and al Churches practised nor can any Upstarts or Pretenders to new Lights claim the power of Ministry without du Ordination in the old way to which no Mans ostentation of Gifts or admiration of Auditors can contribut ought to eithers comfort but much to the sin and shame of both as perverters of Christs Ordinance and perturbers of public Peace Yet every ordeined Man in a meer outward form is not a tru worthy Minister for ther may be Hypocrits as Magus was who hav no real abilities nor honest purposes but aim only at base advantages as Intruders also doo The Ordeiners too may be deceived in judgment of charity or corrupted by human frailty which folows al Flesh more or less to pervert this holy Institution sith nothing is free from abuse but they can hav no comfort in that sacred caling unles they discharge their duty with honest hearts to Gods glory and salvation of Mens souls for unworthy Ministers unduly Ordered are like Ships slightly builded which caus their own loss and al that sail in them so disorders in ordeining are a great detriment or disparagement to Religion as unskilful cowardly Officers are in Armies Such Laics as in brutish violence or popular insolence arrogat undu power or abrogat wher 't is du commit more hainous sin then Simon Magus who modestly offered Mony for a part of Ministerial power but to wrest the Keis of Gods hous from his â—â—u Stewards to whom the chief Master committed them which Magus never essaied to doo is Cyclopic fury and Getiâ— barbarity much more to transmit them unto Bois Lacquies Meâ—hanics or base Buzzards who not conscious of any just Ministerial power can make no conscience to doo that duty being most unfit for it tho they presum to Preach and ordein whom they pleas both being fitter for Stocks and Prisons then to feed Flocks or frequent Pulpits Thus far Dr. Gauden but far more copiously and curiously in his learned lucubrations worthy of most piercing perusal wherof the quintessence only is here briefly presented For upshot It appeers that Episcopat was instituted by Conclusion Christ Analogicaly in his Apostles but apertly by them in such as they appointed to succed with precise rules of Ordination and jurisdiction over Presbyters and People committed to their charge which primitiv patern the Catholic Church through al ages in al places perpetualy prosecuted or practised til thes last worst times but single Presbytery and Lay-Elders specialy without any Bishop in chief is a lat devise set up for a shift in case of necessity as som of the Authors and Fautors acknowledg wishing they were so happy to hav Protestant Prelats as England injoyed about 100. yeers together
pressed St. Austin Chrysostom with others against Erastus giving general Councils glorious titles when they served his turn or els slighted them and Cartwright cals such citing of Fathers a raking of ditches 11. They allege against Bishops preeminence over Ministers that both are caled by one name and therfore one Function when 't is answered That community of title takes not away â—â—stinction of Offices sith even Princes are stiled Deacons Apostles and Priests yet far disparat in power this wil not content Yet Erastus proved That the name Elder is ever appropriat to Ecclesiastics not to Laics Beza borowed that distinction for his defens how the name of Bishops and Elders are common but their Offices not al one nor is it a good consequent every Bishop is a Presbyter Ergo every Elder is so for al names of Ecclesiastic Officers Deacons Apostles Prophets Prelats Pastors Presbyters are sometime used generaly or promiscuously 12. They aspers our State for suffering Bishops to retain som parts of the Canon Law crying out 't is Popish and Develish yet if ought sit their humors they secretly stole it out of the Decretals as in their draught of Disciplin more then seven parts of eight are borowed from it Hence Viret finding how Princes by cashiring the Canon Law assumed Ecclesiastic power to themselfs condemns their rashnes or rigidnes who depraved the same Thus by this Jury of Criminations it appeers how palpably partial al mortal Men are in their own behalfs yea their factious folowers wil hardly beleev half and justify the other moity as proceding of piety Next shal be shewed how they wrest the Fathers to their own sens Ignatius wils That nothing be doon in the Church without 〈◊〉 the Bishops consent who as Prince of Priests hath power over al Can ought be plainer Yet Cartwright counterfets That by Priests he means ruling Elders Lay ones he never know by Prince the Moderator chosen to propone matters at one meeting only and by power over al his authority over the Elders in the same Parish when no such precincts were yet bounded just after their new cut Justin Martyr stiles every Bishop Prelat as preposited over Priests and People Cartwright consters it That he was Prelat of the People not over Presbyters or at most a Moderator to propos matters only Yet if he was superior over Ministers how fondly is it inferred to be lawful becaus he was so for even in thos dawning daâ—â— som things deviated from the Gospels purity as the name Prelat common to al Elders was appropriat to one Thus like Wind-millers they make every wind serv their turns Ireâ—â—â—â— saith the Apostles appointed Bishops in thos Churches which they planted Beza clean contrary to his mind and meaning interprets it of Pastors Doctors and ruling Elders not constituted by their authority but chosen by the Parishes For when any Officer was elected the Apostle present consecrated him to the Lord by laying on hands in the name of the Presbytery Jerom testifies That from St. Marc to his time a Bishop was placed in higher degree abov Presbyters as a Captain in an Army Cartwright seeks strange shifts to shadow it 1. That the Presbyters did it without Marcs order 2. That the words from Marcs time are exclusiv as if that superiority began after his time which is flatly fals for he cals Marc Bishop of Alexandria and his successors superior in degree oâ— dignity 3. That in saying it was so at Alexandria he implies it was not so elswher Is not his a goodly gloss 4. He cries ouâ— against the pravity of thos primitiv times which is a more ingenuous agnition but a silly shelter or Sanctuary for no wit of Man can evade or exclude it Jerom saith farther It was ordered by Decrce of the whol World That to suppreâ—â— Schisms one should be chosen by the Priests abov the rest Beza boldly givs him the ly which the testy old Man if he theâ— lived would retort in his throat that it was not so Many Antients Irenâ—us Cyprian Tertullian Jerom Ambros Austin cal Bishops the Apostles Successors And Ecclesiastic Writers draw long Catalogs of their names in several Sees which thos Father 's urged against upstart Heretics in their dais but when Papists press such succession at Rome and elswher we deny not the truth of it but answer that personal succession is very effectual if Doctrinal concur and thos Fathers in urging the first had a special ey to the last becaus such Heretics oppugned som points of Apostolic Doctrin Yet Cartwright and his Cru contend that by Bishops are meant Parochial Pastors stiled the Apostles Doctrinal successors and al Episcopal Catalogs are of Parish Priests Yea Sadeil excluding al personal succession grants Doctrinal to Laics if they hold the Apostles precepts and walk in their paths O dainty When swarms of Authors are cited that Timothy was Diocesan of Ephesus Cartwright givs the ly to al becaus St. Paul saith he was Evangelist So was S. Marc yet a Bishop When for Antiquity of Archbishops Clemens Anacletus Anicetus Epiphanius Ambros c. are urged together with St. Austins rule That wher a name is so old and origin not extant it should seem Apostolic Cartwright cals the citing of antient Authors a raking of Hel and saith thos times were not pure Virgin-like branding Clemens Anacletus and Anicetus as conterfet cranks haply som forgeries were vented in their names and slights Epiphanius that he wrote according to his time but rejects Ambroses Book de dignitate Sacerdotum as foisted When for the Office of Archdeacon Damasus Sixtus Sozomen and Socrates are quoted Cartwright answers That Damasus spake in the Dragons voice the best ground bears thistles and thos times were corrupt Thus they either wiredraw the Fathers words to their own fancy or deny their authority which are easy evasions When Ignatius terms a Bishop Prince of Priests and Cyril and Tertullian high-Priest Cartwright cursedly censures that such Proctors presum to put our Saviour out of his Office yet they are only stiled his Substituts on Earth when al confes it to be the joint judgment of the Catholic Church and Councils that Bishops are the best remedies to repel Schisms and Heresies Beza and Cartwright cry they are al deceived for ther were great controversies and contentions stil under their regiment 'T is tru for Christ foretold it wil be so stil til the end When a cloud of primitiv witnesses is produced for the lawful use of Holy dais Cartwright complains That Truth is measured by the crooked yard of time and appeals from authority to Scripture wherof he wil be sole Judg and Interpreter When the whol stream of Fathers and Councils is urged to prov the Churches power in al indifferent things not prescribed by Gods Word he carps how he is pestered with human authorities instead of the Prophets and Apostles shaking them off as St. Paul did the Viper with one blast that the things asserted are now questioned
created none til afterward to rule in their rooms For S. Paul caling the Elders of Ephesus to Miletum bid them Take Act. 20. 17. heed to themselfs and the Flock wherof the Holy Ghost made them Overseers naming no particular Prelat sav himself as Head over them Hence grew thes Schisms saying I am of Paul 1 Cor. 1. 12. 〈◊〉 of Apollos c. becaus no ruling Elders were then setled as S. Ambros aptly observs The reason why he yet set no Superintendents is becaus he self took care or rule of al Churches whence Tertullian terms Corinth Ephesus Philippi Thessalâ—nica and the rest of that rank Apostolic Churches becaus he presided over them But in process of time as occasion served they ordeined Episcopal Supervisers to supply their steads for 2 Cor. 11. 28. Paul being caled by the Spirit to attend the West parts passing Acts 19. 21. through Macedonia and Achaia toward Jerusalem and so to Rome never to see the East again sent Titus to Corinth and going by Sea put in at Cret to preach the Gospel wher meeting 2 Cor. 8. 6. 16. Ep scopat â—â—â—cted Titus back from Corinth he left him ther to ordein Elders in every City while he went to Epirus and Illyricum before he cam to Rome About that time he besought Timothy to abide at Ephesus who attended him first into Macedon but at his return resided there He was indeed an Evangelist yet a Bishop too as Philip who converted Samaria was a Deacon and Evangelist yet asterward Bishop of Tralleis in Thracia Som cavil That Saint Paul trusted Titus and Timothy with a temporar Commission only becaus he employed them elswher but the rules prescribed for continued government to al Bishops cleerly convince that filly shift For his Instructions how Elders and Deacons Titus 1. 5. should be qualified plainly purport them to be Superiors to thos whom they shal so ordein and rule Thus S. Paul leaving two of his Disciples in two principal places to plant Presbyteries and propagat Churches gav a patern or platform to al who acted accordingly For S. John reputed longevest of the S John ordeined Bishops Apostles wrot long after to the Angels or Bishops of the seven Asian Churches most of which are named by Apostolic Men in Ecclesiastic Histories Such saith Clemens Alexandrinus and Eusebius S. John constituted Bishops in divers Cities after his return from Patmos Exile planted whol Churches and ordeined Presbyteries in several places as Paul and Timothy used to doo The like did other Apostles before their deaths in divers Dioceses as Dorotheus Demochares Eusebius Petrus de Natalibus Volateranus and many mo contest For Gaius and after him Onesimus sucâ—eded Timothy at Ephesus Apelles and after him Polycarpus becam Bishops of Smyrna Lucius of Laodicâ—a Clemens first of Sardis which are four of the said seven Churches and after of Rome as Ignatius Tertullian Irenaeus and other Fathers positivly aver To whos authentic affirmation more Faith is du then to thousand Novelists negativs wholy possessed with prejudicacy philauty and partiality The next Apostolic See is Antioch wher Beleevers were first 2 Antioch caled Christians which Church Peter and Paul jointly founded as Ignatius attests For two Christian Congregations coexisted ther one of the Circumcision wherof Peter took charge another of converted Gentils which Paul by mutual agreement supervised who being employed elswher committed the charge of both being concorporat in one to Evodius Antecessor of Ignatius Thes two are also accompted Cofounders of Rome 3 Rome Church by Irenaeus but writers differ much about their successors Som set Linus and Cletus or Anacletus next after them and som Clemens which dissent in circumstance cannot frustrat or falsify their consent and harmony in substance as partialists infer Haply ther being two Congregations as at Antioch of Jews and Gentils Clemens Peters Disciple succeded him in the first and Linus Pauls Deacon in the last til both uniting in one devolved on the Surviver Clemens as Mr. Thorndike probably conjects by comparing semblable cases However ther was afterward a constant succession of Bishops most part Martyrs til Constantins dais as al Antients agree But none are so absurd to say they were al bare Presbyters as if thos great Cities had one only Minister to Officiat In the Apostles dais before S. John died Denys Areopagit S. Pauls Convert becam Bishop of Athens as Denys Bishop of Corinth avers Lastly S. Marc was made Bishop of Alexandria in Egipt 4 Alexandria haply by S. Peter whos Disciple he was as S. Jerom saith That from Mare to Heracla and Dionysius in his dais mark wel Epest ad Evag. the words the Presbyters stil chos one in higher degree and dignity to be Bishop It was long after yer Corinth had any which caused such Schisms or strifes among the Elders yet many Apostolic Men Titus at Cret Timothy at Ephesus Clemens at Rome Denys at Athens presided in Neighbor Sees who in time placed Bishops at Corinth and other Cities which is a pregnant pedigree of Episcopal History for the first Century of Christ Afterward when question aros which Churches should hav Bishops which not It was regulated by the greatnes of Cities or multitud of Presbyters requisit to such charges and by slow degrees setled through the world Hence Sardinia Can 6. Synod ordered That no smal Towns shal hav Bishops wher a few Priests may serv but only Populous places that deserv one or antiently had one And the Chalcedon Council provided That Can. 17. when the Emperor established a City annexing the Territories adjacent or appendent it should hav a Bishop which made Itaely so ful of Bishops becaus so Cityful Now as Presbyters assisted the Apostles who caled them felow-Elders though not equals So they assisted Bishops in sacred matters specialy of Ordination as Ignatius informs So saith Cyprian He did nothing of himself without Counsil of his Clergy and consent of the People And S. Ambros That nothing was doon in the Church without the Elders advise Hence Bishops and Elders are oft caled by the same names yet of distinct degrees becaus both concurred in functions being stiled Priests Sacerdotes in respect of divine service Elders in regard of age or gravity and Presidents or Prelats in relation to their rule Thus their Phaesbytert Antistices titles were oft confounded but Orders and Offices stil distinguished which no brass-brow can gainsay S. Ambros renders a reason why S. Paul instructing Timothy passeth from Bishops to Deacons becaus every Bishop is a Presbiter and Deacon not convertibly but he chief over both Many maintain That Presbyteries primarily consisted part of Clerics part of Laics as the Jews Sanedrim had som Priests and Levits som Elders of the People but 't is fals for that was a mix'd Judicature of spiritual and secular persons like our old high Commission Court becaus al causes of Church and Common-wealth passed under their censure wheras
the Church is subject to the State in Temporals but in Spiritual things of the Soul and service of God Christ intrusts none sav thos to whom he commits the Keis of his hous wherin simple Laics may not meddle Rustica Ruricolae tractent fabrilia Fabri Let Clowns to Ploughing bend And Smiths their forging tend Thos then that deny any of thes things must renounce al History Authority and Antiquity but Men are so wedged to their Tenets that they wil seek al shifts which their wits can invent contrary to common sens as the sequel shal shew Som Objections occur Ob. S. Paul saith That the Elders which rule wel are worthy 1 Tim. 5. 17. of duple honor specialy if they labor in the Word and Doctrin Ergo ther be two sorts of Elders som meer Rulers who meddle not with the Word som Preachers or Dispensers therof Sol. Cujus contrarium verum est for how can thes labor in the Word and Doctrin if they be Lay Elders 't is a fallacious inference to dis-join what the Holy Ghost conjoins for he speaks only of spiritual Elders which were both Rulers and Teachers no Laics nor can such labor in the Word surely S. Paul knew no such and St. Peter in general exhorts al Elders 1 Pet. 5. 1â— being also an Elder to feed the Flock which no Laic can doo nor is any so impudent or ignorant to aver that he or any of the Elders were Laics only he a superior and the rest inferiors yet al of one rank but no Lay Elders extant or couchant in the new Testament for Church and Common-wealth are two distinct Oeconomies having several Officers avant then al invasion into ech others Jurisdiction Indeed they had divers Rom. 12. 5. Eph. 4. 11. Gifts or Graces of Prophecying speaking Toungs Ministring Teaching Exhorting Commucating Ruling som to be Apostles som Prophets som Evangelists som Pastors som Doctors but no meer Laics such were Chimaera's or Catamountains 1 Câ—â— 12. 28. The Gifts of the spirit to edification are the word of wisdom knowledg faith healing miracles prophecy discerning of spirits interpretation of toungs But this provs not Ruling Elders to differ from Bishops nor any to be Laics but flatly disprovs it St. Paul warns the Elders to be wary of grievous Wolfs â—ct◠〈◊〉 29. which wil not spare the Flock so his Elders that ruled wel were spiritual Overseers and to labor in the Word by converting som and confirming others is the main office of Presbyters ab origine For the Office of Presbyters is both to teach and govern of Prelats to govern and teach but no Laics to doo either in the Church Gods Word hath not a word tending that way nor mentions any Ministerial Orders or Officers sav Bishops Presbyters and Deacons But Evangelists had only a mission or Commission to preach no Ordination distinct from Presbyters and Deacons If any Laics ever Ruled in primitiv times what becam of them that no Records remain of their names nor nois or notice of their suppression sure the Laiety was far too potent and politic to be discarded or degraded by the Clergy Is it probable or possible that the whol Church would or could conspire to smother or strangle in the birth such a sacred Institution of our Lord Jesus and his holy Apostles Or would Laics so tamely take it Nay is it credible or conceivable that al antient Fathers Ecclesiastic writers Oecumenic Conncils should so impiously combine to extirp or extermin its entity and memory that no one witnes appeers in any History unless by som who partialy and preposterously wrest obscure word and bring their meaning with them as they serv sacred Scriptures wherof they wil be sole Interpreters If any one can name any one such he shal carry the caus Let Christians consult with common sens upon thes things yeâ— they credulously resign up their Reason to every Sectist Bishops in thos dais did nothing without Presbyters advise or assent but by degrees assumed and arrogated al rule to themselfs as haply Presbyters would if they had prevailed of which usurpation St. Jerom and other Godly Men complained pressing them to communicat many matters with Presbyters as Moses did to the Sanedrim but of Lay Elders like the Sanedrim ne gry quidem in al the Scripture or Antiquity which is irrefragable indeniable verity The Apostles used no Laics service but ordeined Deacons even to serv Tables much less would they make them Partners â—n Church government Ob. Som say Presbyters alone may ordein becaus St. Paul 1 Tim. 4 14. exhorts Timothy not to neglect the gift in him which he had by Prophecy with laying on hands of the Presbytery Ergo the Elders of themselfs ordeined him Sol. Speak seriously and sincerely Doth any beleev this to be tru or only wish it were so Certes S. Paul ordeined him 1 Tim. 1. 6. Deacon Presbyter and Bishop though assisted by Elders as heself avers which words no way prov that they can or did ordein alone without an Apostle or Bâ—shop in chief Hence som render them Neglect not the gift of Eldership or Episcopat given by my Imposition of hands which carries so fair a color as the former gloss but however construed they prov not that Elders ever ordeined him of themselfs without St. Paulâ— Repl. 'T is urged That every Presbyter is a Father so wel as Prelats for St. Paul saith Rebuke not an Elder but exhort 1 Tim 5. 〈◊〉 him as a Father and the yonger Men as Brethren Ergo Presbyters are Fathers and ordein young Novices as Sons or Brethren Sol. Is not this to wrest wrench or wiredraw Scripture on the rack and tainter hooks to a wrong sens every poor blind ey can see that the Apostle apertly denots Elders in yeers even Laics not in Orders for the next words are the elder Women as Mothâ—rs and younger as Sisters which cannot be meant of spiritual Elders unles they wil make old Presbyteresâ—es and young Diaconesses Nor if they be formaly caled Fathers for gravity doth it folow that they may ordein Sons But St. Paul descends afterwards to Ecclesiastic Elders advising him to receiv no accusation against such under two or three veâ—s 19. 20. 21. witnesses with a strict charge to doo nothing partialy in preferring one before another nor to lay hands suddenly on any al which argu his eminent Episcopal authority over al the Elders wherof were many at Ephesus yet could they not lay hands on any without him what can be cleerer He that hath ears let him listen what the spirit speaks To the Angel or Bishop of Ephesus Rev. 2. 2 3 I know thy works labor and patience how thou triedst them which say they are Apostles and are not but hast found them lyers and for my names sake hast labored and not fainted Thes are no functions for every Elder to try fall Prophets or censure them but only for the chief Angel wherof was only
one in in ech of the seven Asian Churches to whom he directed his Episties For Bishops as Fathers ordeined Presbyters but not they Bishops nor can Sons ordein Sons without a Father or Bishop who is superior both in precedence of place and preeminence of power as is proved The twelv Apostles and seventy Disciples had equal charge Luke 10. 1. or Commission to preach the Gospel cure Diseases and cast out Devils yet the twelv superior to the seventy as al know Som too boldly say Both were one order becaus caled Disciples sit liber Judex let St. Luke decide it After this relating to what he premised of the Apostles he appointed other seventy Disciples also If other then not the same nor doth community of general title argu identity of special order or specifical Office For Apostles were caled Disciples but the seventy no Apostles and Matthias one of them was chosen Apostle as to an higher degree yea Dorotheus flatly avers that they were subordinat to them and many afterwards made Diocesan Bishops who succeded the twelv and Presbyters the seventy as al Antients Jeronimo non exempto unanimosly vote and inform Men who hav forfeted their Faith or resigned it to Faction fear not to vent untruths among the Vulgar being sure the simpler sort wil be seduced for lack of learning and their Proselits apt to accept shadows for substances or counterfet copper for current Coin But St. Austins saying to Julius the Heretic wil wel suit such Sectists Hath time so confounded al things is darknes turn'd to light or contrarily that Pelagius Celestin and Julius can see but Hilary Cyprian and Ambros becom blind semblably are al Fathers Councils and Ecclesiastic Writers blind Beetles not to perceiv how primitiv Churches not long before their dais were governed but Calvin Cartwright and Knox such Lynces to see so far into a Milston what was acted so many ages before their births without any Perspectivs of Human Histories a strange instinct if not inspiration Let St. Austins admonition shape the conclusion 'T is fit Christians should prefer Antiquity before your Novities and rather adhere to their solid Judgments then to your shalow fancies The Answer to nine Questions propounded at last Parliament to the Assembly of Divines touching Jus Divinum in Church Government is built on the proofs or Principles precited 1. That Elders and Elderships in Scripture were sacred Officers representing the Church 2. That Christ hath a temporal Kingdom wherof secular Magistrats are Vicegerents and a spiritual committed to Church Officers as 't is said Aaron and his Sons shal wait on the Priests Office and a Bâ—shops Numb 3. 10. Office is a good work for they are contra distinct and may 1 Tim. 3. 1. not confound their powers Say that Magistrats must guard the Church by positiv Laws yet not rule in it nor they to meddle with secular affairs 3. That no Independent congregational Elderships are Jure divino 4. That Christ gav the Keis to his Apostles and their spiritual successors but not to Mat. 16 19. Mat. 18 18. John 20 23. al Members of the Church Al which are tru Positions if the head Rulers be included els 't is no Church Government of divine Institution For no Societies Companies Colleges or Corporations can be complet without their several Heads as right Episcopacy is a regulated Presbytery but single Presbytery without a Bishop who may not be secluded or separated Episcopat beheaded 'T is said That in the black Moneth a headless Hors wanders the streets with a chain about his neck which haply now is fulfilled if the Church becom an Anarchical Acephalon and the World an Antipodical Anarchy That answer hath two main defects 1. In not declaring the whol truth that the Apostles were Heads or Presidents over al Presbyters and before their deaths deputed Bishops to be ordinary Rulers themselfs being extraordinary in their steads 2. In not explaining whether Lay-Elders may be admitted among Church-Officers which seems to bee a mungrel mixture But al Sects learn that craft of Satan to concele what makes most against them Certes Episcopat and Elderships are Correlats nor can ther be a tru Presbytery without a Prelat Whence Mr. Calvin at Geneva when they reformed Religion and had expelled their Popish Prelat Soveraign of the State offered to readmit him if he would renounce the Papacy but upon refusal erected this new form of Ministers and Laics to draw in joint yoke together to pleas his Popular Patrons He wished as his felows did to hav Protestant Prelats as in England or Superintendents which are analogical Bishops as elswher for they are truly Christian yea of Apostolic Institution not Anti-Christian unles Antichrist be the head and many hundreds suffred Martyry under Pagan tyranny beside som here in the Marian persecution therfore such aspersions savour more of ignorant malice then tru charity for it may sincerly be said sans scandal that Episcopacy stood established in this land ever since the dawn of Christianity under Lucius a Brytish King almost An C. 180. 1500 yeers both by antient and later Laws from age to age So that if the primitiv form of Church government be retained it cannot be exiled for if Titus Timothy and the rest were ruling Elders over Presbyters it should be so stil yet 't is not simply unalterable if weighty causes require an abolition Epiphanius rightly reputed Aerius an Heretic though it be no point of Faith but Faction and such since stiled Schismatics for opposing Episcopacy sith if it should be granted which can never be proved that 't is a meer Human Ordinance of Apostolic Men yet possession and prescription of 1500 yeers sans violence or usurpation is enough to instal it in a firm right free from extirpation if their be any sure setled state on Earth For St. Jerom no friend to that Order for his teen against John the proud Patriarch of Jerusalem under whos Jurisdiction he lived long at Bethleem Juda freely agniseth that the peace of particular Churches cannot be conserved without it being the best means to suppress Schisms Sects and Heresies which swarm like Locusts in the open Sun Many abuses are crept up specialy in committing too much power to Lay. Chancelors and detracting divers priviledges from Presbyters beside excessiv avarice of som Bishops which reigns in scarlet Robes so il as in lawn sleevs al which may be reformed and pristin procedings restored without weeding out pure Wheat with Tares Cockles and Darnel which wise Husbandmen wil not doo but what disorders may grow upon its utter eradication as al alterations are perilous none but Gods alseing Ey can foresee To sum up al thes are Oraculous verities 1. That Christ Summary during life kept al rule in his sole power but after Resurrection commended it to his Apostles by a Triple charge to Peter Feed my Sheep 2. That when Beleevers increased they erected Elders every wher to officiat under them 3. That
before their deaths they ordeined som Disciples as Superiors over several Churches and Presbyteries 4. That such were stiled Prelats set over and Bishops or Overseers 5. That Peter and James Apostles Marc and Timothy Evangelists Gaius and Lynus two of the seventy Disciples Titus Onesimus Evodius Clemens Lucius Apelles Denys Areopagit Polycarp Ignatius Anacletus Apostolic Men were actual Bishops in several Sees as Ignatius Tertullian Irenaeus trusty Trustees avow 6. That in after ages Bishops were chosen by Presbyteries not occasionaly like Presidents or Moderators in Councils nor annualy as Maiors of Cities but perpetualy for life like Masters of Colleges to govern their Dioceses 7. That such continued in al christian Churches by the titles of Bishops or Prelats til Luther stiled them Superintendents 8. That after-Records or Catalogs of Episcopal continued successions are extant every wher beyond cavil or contradiction 9. That al Elders or Presbyters with Deacons Evangelists c. were Clergy Men by imposition of hands til Calvin occasionaly admitted Laics Joint Rulers in shew with Clerics which form hath since crept into a few Churches as novities stil find vulgar intertainment like new Brooms 10. That ther is no semblable color for conterfet Lay-Elders to meddle in Church matters nor ever were any such except Church-Wardens to keep the common Stock Goods and Utensils safe What needs more light at noon The blind are never the better nor wil deaf Adders be charmed So far the History Gaudenus de Episcopatu Gauden about Episcopat In his Hicrospistes or Defens of English Ministry and Ministers LEt Dr. Gauden a learned Divine ful of piety and free Appendix from partiality moderat the matter who in his Elegant Apology for the Ministry hath thes passages in sundry places He dotes not on any dross or rust which antient venerable Episcopacy may in many revolutions of ages easily contract and be as easily cleered nor likes thes rigid reformations which som rash envious ambitious Presbyters driv on who know not how to shav their Fathers Beards without cutting their Throats pair their Nails without cropping their Hands nor as unskilful Chymists refine from dross without consuming what is Pretious nor as blind Empirics purge bad Humors without casting into bloody Fluxes Our Lord Jesus Christ the tru Messias Son of God Angel of the new Covenant the great Apostle Bishop and Father of our Souls Author and Finisher of our Faith Suprem Lord and King Eternal high Priest and unerring Prophet of his Church was sent by Gâ—d the Father to perform al Prophecies fulfil al righteousnes and settle a visible Ministration of holy things in his Church who cam not in his own Name as Man to be Mediator or to take the Honor of Prophet Priest and a King over it but had his Mission from the Father by evident Witneâ— from Heaven both before and at his Birth but more eminently at Baptism by the visible Shape of a Dov and audible voice This is my beloved Son in whom I am wel pleased being annointed with gifts of the Holy Ghost abov al as Head of the Church Thes were attended with infallible Signs and Wonders while he taught the Mysteries of his Kingdom and instituted holy Rites to distinguish his Church from the World by thos Seals and Pledges of his lov in dying for the Faithful when he shed both Blood and Water on the Cross Which having personaly accompiished as to the meritorius part of his Ministry he being no more to convers in a visible Human presence on Earth did after his Resurrection commit the Keis of his Kingdom to the twelv Apostles aforechosen as Stewards or Ministers of his Houshold instructing them on what fundation of Faith to build his Church and by what Sacramental Signs to confirm Beleevers bidding them to Teach and Baptise al Nations to ordein Disciples that should succed and so breathed on them promising to send his Spirit as he did after his Ascention and to be with them til the Worlds end This cannot be meant of their Persons who shortly died but of their Survivers or Successors in the Ministry to whom the same Authority and assistance belongs by divine durable Charter or Commission for publication and confirmation wherof the Holy Ghost cam on them in shape of firy Cloven Toungs filling them with miraculous gifts fit for the first planting of the Church and al Ministerial power derivable to others for propagation and perpetuity therof Which whol fram or Fabric was the proper effect of his Prophetic Wisdom for instructing his Church an Act of his Kingly power in governing it and the fruit of his Priestly care for a right Liturgy or Officiating to be stil continued by an holy Succession of Evangelical Ministers in his Name to Teach Guid and Govern it in al holy Duties He made Apostles Prophets Evangelists Pastors Teachers for the work of Ministry and edyfying of his body who had divers gifts as be several parts in our body so that al are not Prophets or Pastors which are Beleevers or Members as every bodyly part is not an Ey tho it partakes the same Soul as Beleevers doo the same Spirit in differing ministrations of which Gifts thos only are to Judg whom the Spirit sets Successivly in the Church with power to ordein others without which divinely constituted Order began by Christ derived to the Apostles and delegated to their Successors the Church long ago had bin a Monster made up of confused excrescences or heaps of Heresies Sects Schisms and blind Baiards as such mishapen prodigies start up daily who having cast off Sacred Order doo in their varieties exced the promiscuous productions even of Afric The Apostles accordingly first filled up Judas place by Lot out of the seventy Disciples and took care to ordain others which should so doo after them distributing their own labors into several Churches som of Circumcised Jews others of Gentils among whom they exercised Divine power and Authority with al fidelity as Christs Ambassadors Heralds and Laborers in his Husbandry or Espousers to make a Mariage betwen Christ and the Church which office none without do delegation might presum to perform During which primitiv purity they ordeined Elders in every City and Country charging them to fulfil the Ministrey and feed their Flocks both in tru Doctrin and good Diciplin over whom the Lord had made them Overseers by the Apostles assignation Som of which had charge to settle a Succession of such as should be apt and able to teach the Word of Life that Christs Institution might be kept unblamable til his secund coming by an holy Order or Office of Ministers duly made by solen imposition of sacred hands as a visible token of their peculiar designation to this function Thus beyond al doubt or disput which none but Atheists or Infidels wil deny Christs holy Ordinance was carried on successivly for three generations 1. In the Apostles 2. From them to Elders and Rulers 3. From them to others which
hath produced sad events and given their Enimies great advantage so they hav work enough to keep the Lepry from their own Heads which they told the People had so fouly infected Bishops hands as could never be clensed unles cut off but al mortals are apt to doo amiss and 't is never too lat to rectify miscarriages Most Men confes nor can impudence gainsay it that the Order or Office is lawful wherby al Christian Churches were Governed however som inconveiniences yea mischiefs too arise from corruption of finful Men in al Professions Tho then Episcopy hath bin much shaken or depressed by power passion or privat ends to the impairing and indangering of the whol fabric or function yet wise Men may after this thick dust of disput see what is of God therin and regulat it by paring off what is depraved or deformed and restore it to primeval purity 'T is now no need to fear or flatter Bishops faces whos glory is gon but meer matter of Conscience to testify truth sith thos of different judgments take freedom to bespatter them so unjustly and unsavourly as they hoped by their il breath to blast that venerable caling and render it odious or execrable to weak Christians which to wise Men was ever like Aarons Ointment poured out Nor doth it lose divine fragrance by the fracture of il times which passionatly break the Alablaster boxes of civil protection which preserved it for many ages from vulgar insolence and Schismatical violence The like liberty is lawful to vindicat it by pregnant places of Scriptural precepts and precedents secunded with Catholic custom and practis of the Church and confirmed by the Laws of this Land To omit the main controversy of its lawfulnes and to whiten two Wals with one Trowel two points principaly shal be handled 1. To remov a popular Odium or Plebeian passion and prejudication taken up by weak yet haply wel minded Christians against Bishops Presidential authority over Presbyters 2. to justify the holy Ministerial Ordination duly doon by their hands One rub riseth from their lat disasters whom if Arguments and Words could not yet Arms and Swords hav suppressed For vulgar minds are apt to judg thos unjust that are unprosperous and cursed who are punished as Turcs use to doom Yet in tru sens their many miseries may no more be urged against their Persons or Places then Jobs afflictions which Satan never alleged against his integrity Many wish that al Prelats and Presbyters were chief Suffâ—rers yea that the Word Sacraments and al holy Ministrations should ceaf but Religious Rites must not be mesured by Mens passions or prevalences nor any secular sanctions For ther were pious Prelats preposited abov Presbyters before any Civil power protected them and by Gods Grace may so continu maugre al oppression or persecution The things of Christ and tru Religion may not be received or refused as Ushered in or crowded out by Civil power nor doth Christ steer his Ship by that compass sith at the same rate of Worldly frowns we should hav no Scriptures Sacraments sound Doctrins or holy Ordinances but al had bin turned into Heathenish barbarity Hereticla errors and Schismatical confusions if conscience to God and Christ had not conserved thes sacred things by the pious patience of holy Bishops and Ministers whom wicked Worldlings ever hated seeking to destroy root and branch through the sides of Episcopacy Bishops Government as referred to the chief office of Ordination is no way Popish or Antichristian as too many ignorantly or malitiously chatter tho the pride ambition or avarice of some Prelats might make them justly odious becaus contrary to Christs precept and patern whos place Bishops as cheif Pastors or Parents among Presbyters hav alwais since the Apostles eminently held in the extern polity or Regiment of the Church So that the antient Presidentship over the Clergy in several Diocesan precincts as it was justly exercised in pâ—rer times is no less Christian then several Churches in al ages and places of the World Yea far beyond any form which hath not charity to brook or bear regulated Prelacy suting with Scripture and Antiquity For Lutheran Superintendents are Bishops in truth tho not title yea the most learned Genevins Calvin Beza Moulin Salmatius Bochartus Blundel acknowledg Episcopat a pious institution succeding in the Apostles steads by the Churches counsil and Consent So far is any sober impartial uninteressed Man from dooming or deeming it unlawful unles they be blinded with blockish ignorance or possessed with peevish arogance Certes the learnedst Presbyterians are best Friends and blind Zelots bittrest Foes to tru Episcopat who want science prudence humility and charity which is the best condiment of Christianity Orderly Presbytery which admits one to Preside is a lesser Episcopy to oversee particular Flocks yet not to expel or extirp Bishops nor is headless or many headed Presbytery necessary by divine right but primitiv Prelacy which imports one grav worthy Person chosen by consent and assisted by counsil of sundry Presbyters to preside over them is to be preferred before al other forms for many weighty Reasons insuing 1. Becaus al Apostolic Antients Ignatius Justin Martyr Reason 1 Polycarp Tertullian Cyprian Irenaeus jointly attest that one stil Episcopized in every City For at first a few Presbyters served in ech by Apostolic appointment but as converts increased they constituted several Colleges Companies or Consistories as the Churches Colonies which one Supervisor as Captain or Commander overruled Aerius upon envy against Eustachius who got a Bishoprick from him was the first that pressed Clerical parity contrary to the Churches old Order but if the Apostles had not instituted it how could al Churches uniformly conspire therin al the World over For tho at first the name was common to al Church Ministers even Apostles yet after their deaths it was peculiarly confined to their Successors in place and power 2. To avoid scandal of other Churches which for far a major part are governed by Bishops in degree dignity and authority abov Presbyters For 't is no prudence or piety to widen differences wherby Papists gain great advantage to esteem us less Christian in utterly abolishing that Catholic Order and by consequent tru Ordination of Ministers together with sacred Ordinances Yea Reformed Churches allow a Presidence among Presbyters nor doo the learned hold it caus enough to seperat from any Church for having Bishops as Peter Martyr Zanchius Vidâ—lius Gerard Groâ—â—us Dâ—oâ—at and Alsted agree 3. To preserv the power of Ministerial Ordination and Succession which som sober Presbyterians specialy Blondel hold to be best strengthned by Episcopy becaus it was the universal way wherby Ministry and Christianity hav bin derived to this day the resecting wherof is most advantageous to al Cavillers against Godly Ministry 4. Tru Episcopat never had had a free ful or fair hearing as so great a matter requires nor was it ever convicted to repugn Scripture as som shamelesly assert
For it neerest resembles Gods protopatern setled among the Israelits who had Heads of Elders like Bishops with Priests and Levits as Epist ad Evag. Presbyters and Deacons according to S. Jeroms parallel Now Christ and his Apostles in their institution much regarded Judaic customs as to Baptise with Water to use Bread and Wine in the Lords Supper to solemnize Weekly the Lords Day in the Sabbaths stead to giv Pastors and Teachers power of the Keis nor is any express precept or evident precedent against Episcopat either commanding parity or forbidding Luk 11. 25. 26. orderly superiority in Church or Commonweal Christ indeed inhibits his Apostles who were coequal or coordinat to exercise dominion like secular Princes which is a Rule for al Churches not to use any preeminence by ambition tyranny violence or usurpation on the Bodies Estats Lifes or Liberties of Men in Worldlings way yet such courses beside factious emulations are so incident to som insolent Presbyters as to the proudest Prelats Our Saviours sens is plain that what ever parts power place gifts or Graces any Minister hath abov others he should use them with humility to Gods Glory and the Churches good laying aside the levan of imperious oppression but the very Apostles who had a priority of place with parity of power among themselfs exercised superiority of jurisdiction over al other Disciples and Beleevers who obeied them as Fathers doing the like to Bishops after them St. Paul being to leav the World left a patern of Church-Government which was constantly pursued in ordeining Titus and Timothy Bishops giving them personal power to ordein censure rebuk or silence al Elders and Deacons under their charge Which Blondel confesseth to be a perpetual precedent for Church regiment 'T is a poor cavil to say they were Evangelists designed to Preach not to govern sith that takes not away their power of rule for then no Presbyters can Preach except they be Evangelists nor being such can preside in their Consistories At the same rate we may argu that none but the chief Appostles may feed Christs Lambs or Sheep becaus he committed the charge by a triple command to Peter the chiefest Or that the power to ordein Elders by laying on Hands to receiv accusations against them to rebuk censure silence excommunicat and restore belong soly to Apostles and Evangelists whereas a succession is necessary for Church societies so wel as civil as that vehement charge laid on Tymothy to 1 Tim. 5. 21. 1 Tim. 6. 14. keep thâ—s things unpartialy and unblamably til our Lord Jesus Christ com plainly shews For he declining daily to death could not doo it but only transmit the patern to posterity which he performed by a public way of Government This prime practis both in the Apostles dais and after is seen in the seven Asian Churches and in others registred by Fathers Councils and Histories What insuing times observed is evident among al Christians of the Eastern Greec Muscovit Abyssen and Indian Churches which retain Bishops to this day For no Presbyters ever exercised Ordination or Jurisdiction by sole peculiar power without presence and presidence of an Apostle or Bishop Presbytery is named but in two Texts of Scripture one being falsly alleged for ruling Lay Elders which are not preceptiv or institutiv but only narrativ without expressing any joint power office or authority of Presbyters with Presidents much less without or against them St. Jude puts foul marks on such Jude v 8 11. 19. As despised Dominion or speak evil of Dignities denouncing Wo against their seditious practises who are cruel like Cain covetous as Balaam and ambitious as Corah and his complices Such factious disturbers of Order prescribed by God in his Church St. Peter cals Presumpâ—uous Selfwilled and dispisers 2 Pet. 2. 10. of Dignities Whom thes Apostles would not so sharply check unles ther had bin som eminences in the Church so wel as among the Jews which thos mutinous Men confronted or contemned For they were too wary to oppose Civil powers whol Sword was too keen but the Ecclesiastic Orders Dignities and Dominions were obvious or obnoxious to al turbulent tumultuary Spirits who under vele of Christian liberty and pretensions of the Spirit the better to set off their Schisms and separatings oppugned authority even in the Churches Infancy 5. Common Reason requires a power and polity in the Church so wel as in Cities Armies or any Civil societies For the Lord of his Church hath not divested or denied it good government which may lawfully be used with Wisdom and discretion nor may Ministers which excel others in age prudence and gubernativ gravity be barred to employ their Gifts in sutable differences for the Churches behoof Only Christ requires humility in priority which many Prelats had and mo Presbyters wanted and service in superiority proportioned to their parts which God givs not in vain For som Ministers are young proud prone to faction and passion whos folly and fervor needs a bridle of Episcopal authority to curb them beyond common contemptible parity This St. Jerom owns as the ground of that Government to represâ— Schisms nor can such a Paternal preeminence prejudice any in preferring one worthy Person to rule the rest so that his Presidential priority be kept within du bounds of humility For woful experience shews how the want herof hath occasioned many main mischiefs by swarms of Sects both here and elswher If any allege vulgar dislikes of Episcopat this makes most for it sith what the many-headed multitud most decry who wil cry Hosanna and Crucifigâ— with one breath wise Men most approv yea the best Christians seing the misery of change rather desire regulated Prelacy then any other Church-Polity For headlâ—ss Presbytery and scattered Independency are disliked by moderat Men as a remedy wors then the malady 1. For the novity becaus neither was heard of in 1500. yeers and the last scars of twelv yeers standing nor hav they the vote of any general Council or practis of the Catholic Church 2. They hav prevailed here to justle out Episcopy by force in broken bloody times being planted not by Preaching or Patience under persecution but by the Sword and watered with their Brethrens blood as Roâ—ulus founded Rome or as Tâ—â—iâ— Tarquins Wife drov hir Chariot over hir Father Servius mangled Corps wheras Prelacy was decreed in al the World as St. Jerom In Ep. ad Titum avows with wisdom peace and charity by consent of Churches 3. Becaus neither of thes two wais hath such plenary approbation as the old had in al Parliaments and Convocations since this Nation Christianized 4. Sith the same or wors inconveniences obtruded to Episcopy in its declining age appeer in the bud or prime of thes new wais so much pride avarice ambition vanity uncharitablenes with more prophanes Atheism Heresy Blasphemy licentiousnes faction bitternes contention confusion then ever attended Episcopacy beside needless scandal given to other
against them hath lost al power to both and marred al by overweening Ther were many excellent Prelats antient and modern whos incomparable worth while som puny pety Presbyters scornfully or scurrilously vilified they seem as so many Daws perching on Pauls pinacles or like living Dogs bearding dead Lions Nor doo such impotent impudent toungs tuned to vulgar ears against Episcopal caling becom Men which pretend to piety learning goodnes gravity charity civility or common christianity Bishops personal faults can no more be excused then Presbyters or any others in the exercise of their Functions But som malecontents like water violently pent up by Fludgates violently break forth and bear away the whol sluce of Government which might be better managed or moderated by du bounds set to both Ordinary Ministers seem as younger Brothers who lived handsomly or happily under their Fathers tuition scattered or exposed to al injuries and miseries that many as prodigal Sons are fain to feed on the husks of popular favors who may not repine at the measure offred by others which they insolently meted to their Fathers Elies scandalous Sons annulled not their service or sacrifices much less the Priestly Office which depends not on the persons administring but Gods authority commanding and right investiture into the Function So that the misdemenors or miscarriages of Bishops and Ministers may blot or blemish the beauty but not bereav the being of Religious duties or their calings no more then lapses after Baptism doo unbaptise any Christian Wherher Bishops ordeined Presbyters by divine Apostolic right or exercised Ordination Confirmation and Jurisdiction only by ecclesiastic custom in order of place among Presbyters it needs no curious debat But certes tru Episcopat is every way lawful and Ministers regularly ordeined right Pastors maugre al Traducers malice or gainsaying Nor was Christs Gospel or Ordinances any other way dispensed and dispersed sav only by succession of Episcopal Ordination which custom was ever deemed to be derived from Christ by his Apostles with a command of continuation Ignatius 〈◊〉 Ep. aâ— Epâ— compares the harmony betwen a Bishop and his Presbyters to the strings of a wel set Harp yea to the accord betwen God the Father and Son as Mediator wher the samenes of divine Nature is an order of Priority in relation If the pipes of Ministerial power first laid in the Head-spring be stopped or defiled as al that passeth through earthen vessels wil in time which hav flowed so long in a du cours of Ordination they must not presently be cut off or dammed up nor the water diverted by Independent Wels and broken Buckets but rather clensed and repaired to carry holy Water like the Temples Vessels in their primitiv purity which is easily doon if pride policy and mundan interests be separated from thos of Christ and his Church by cashiring al sordid sinister ends of self-profit in Church Reformations O utinam If Ananias and Saphira were smiten for dissembling how much more shal such sacrilegious spirits which rob the Church instead of reforming As to Presbytery the Vocation is valid and venerable if in juncture with Bishops like Tortesses which are safest under that shel but som proud Presbyters casting it off stripped themselfs of their strongest shield being becom naked feeble and contemptible fit to be trampled under Rustic feet One rub rests touching Peoples right to chus and ordein Ministers Peoples Right which som say is essential and Ministry invalid without it But this pretext relies on a fals liberty which sundry sorts of Sectists jugging together like Partridges in smal Covies of fained Churches or Bodies assum to appoint their own Ministers and wil hav none sav such as shal comply with their humor whence their Chaplains flatter them to arrogat a power in al Church affairs which belongs not to them For they hav no such right either eminently as the Executioners power is in a Judg or virtualy as life in the Sun or causaly as heart in Fire or derivativly as the chief Magistrats power is in mean Constables and other Officers so it can only be exorbitantly as Corah claimed to make Priests and Rulers in Moses and Aarons rooms and Wat Tyler under Richard 2. for Gods Word yeelds no such precept or precedent in the Jewish Church for People to chus Priests or meddle with matters of holy concernment Nor did Christ alter any thing in extern maner or Ministry as to venture it on the rock of vulgar rudenes or rashnes which attends their weak heads and wild hands in Religious Rites but commended that care to his chosen Apostles and their Successors wherof Plebeians are incompetent and incapable If they should be supposed sufficient to try Ministers ability yet hav they no right to Ordein no more then a wise Man can send an Ambassador in his Princes name sith 't is delegated soly to such as Christ hath designed to dispens Ordination and not to the multitud be their gifts or graces never so good or great The People somtimes recommended Men to be Ordeined or accepted such Acts 6. 5. as the Apostles or Elders appointed but it never was derived from them as the Fountain nor conveied by them as fit conduits by which this holy stream of the Sanctuary is to flow Wise modest humble Christians are of al most shy to undergo such bold things as having no cal or command from Christ or his Church nor can expect a blessing on their rash attempts yet in our Church no Orders were conferred without the Peoples presence and Presbyters coassistance If People had sole power to ordein Ministers what sorry choice would they make how weakly would they examin how wildly ordein and what slovenly hands impose for they are more pleased with familiar rusticity then learned gravity and prefer a confident Mechanic to the ablest Dâ—vine People may so wel be Preachers and Baptisers as Ordein any to be their Teachers who may so wel exercise the Ministerial power as confer it on others But if al hav right to the Keis as Stewards or Ministers of holy things then 't is not tru That Christ gav som to be Apostles Pastors and Teachers so every part may Eph 4. 11. 1 Cor. 12. 22. chalenge to be an Ey which peece of prophane confusion no Church ever allowed The Peoples presence at Ordination or acceptance of their Minister is a matter only of human prudence and civil compact for that particular place but no owning of power derived from Christ by Church Rulers to officiat for their Souls good Nor doth it indow him with any power but only appropriat him to take care of such a People For though Beleevers in primitiv times did oft express their lov to Bishops and Presbyters by their presence and cheerful concurrence in matters tending to public peace and good Government so far as modest discretion deemed decent yet they never presumed to claim hands in ordination but only requested the Rulers that such
Press but with this difference or dissonance Dictio Praeconis tenues cito transit in auras Scriptorum at remanent dogmata saepe diu A Preachers wordst ' empty Air turn again But Writers works oftimes doo long remain Al Men are apt to er but the modest ready to acknowledg and amend it if detected or displaied as I vow in presence of our great God freely to doo if any shal fairly shew it nor ever wil be found a Beast perversly to persevere therin I wil serv no Person Sect or Faction for fear favor or flattery but only deliver my privat personal Judgment how weak or worthless soever sincerely according to verity or verisimility This such as know my constant resolut disposition wil easily beleev but others may take it on trust til they shal hav time to try the contrary Al the Theses are too redious but ther prolixity consists more in multitud of matter then words for I could hav made the Work twise so voluminous with half the toil but doo study brevity to spare the Readers Purs and Pains The Speculations are somwhat sublime but stile facil and familiar fit for vulgar understandings Let every one take or leav and take al in good part Farewel Rustica Ruricolae Fabrique Fabrilia tractent Tangere nec Medicos dogmata sacra decet Let Clowns the Plow and Smiths their Forge attend Nor should Phisitians to things sacred bend Articuli Fidei Anglicae 39 Articles of our Faith THE Articles of Religion concluded in Convocation and confirmed by Act of Parliament under Queen Elizabeth Anno 1562. but ratified or reestablished under King James by the same duple authority Anno 1604. which are here presented to satisfy or gratify al lest men like Lynces should seem sharp sighted to look into the Confessions of other Reformed Churches abroad and Lamiae or blind Beetles at home in being ignorant of our own Principles and Doctrins the general Catalog of which follows in order 1 Of Faith in the holy Trinity 2 Of the Word which was made Man 3 Of Christs descent into Hel. 4 Of his Resurrection 5 Of the holy Ghost 6 Of the Scriptures sufficience to salvation 7 Of the old Testament 8 Of the three Creeds 9 Of original birth-sin 10 Of free wil. 11 Of mans justification 12 Of good works 13 Of works before justification 14 Of super trrogation 15 Of Christ alone without sin 16 Of sin after Baptism 17 Of Predestination and Election 18 Of obtaining salvation only by Christ 19 Of the Church 20 Of the Churches authority 21 Of general Councils 22 Of Purgatory 23 Of ministring in the Congregation 24 Of speaking ther in an unknown toung 25 Of the Sacraments 26 Of the Ministers unworthines which hinders not their effects 27 Of Baptism 28 Of the Lords supper 29 Of the wicked who doo not eat Christs Body and Blood 30 Of both kinds 31 Of Christs Oblation finished on the Cross 32 Of Priests marriage 33 Of Excommunicat Persons how they are to be shunned 34 Of the Churches Traditions 35 Of â—omilies 36 Of Consecrating Bishops c. 37 Of the Civil Magistrat 38 Of Christians goods which are not common 39 Of a Christian mans Oath The Particulars insu Article 1. THere is but one only tru living God everlasting without body parts or passions of infinit power wisdom and goodness maker and preserver of al things both visible and invisible in unity of which Godhead ther be three Persons of one substance power and eternity the Father Son and holy-Ghost Article 2. The Son who is the Word of the Father begot of him from everlasting the very eternal God of one substance with the Father took mans Nature in the womb of the blessed virgin of hir substance so that two whol perfect Natures the Godhead and Manhood were joined in one Person never to be severed wherof one Christ consists perfect God and very Man who suffered was crucified dead and buried to reconcile his Father to us and be a sacrifice not only for Original guilt but also for al actual sins of men Article 3. As Christ died for us and was buried so 't is to be beleeved that he went down into Hel. Article 4. Christ truly rose from death and took again his body with flesh bones and al things pertaining to the perfection of Mans Nature wherwith he ascended into Heaven and ther sits til he shal return to judg al men at last day Article 5. The holy Ghost proceding from the Father and the Son is one substance majesty and glory with the Father and Son very eternal God Article 6. Holy Scripture contains al things necessary for Salvation so that whatever is not read therin nor may be proved therby is not required of any man to be beleeved as an Article of Faith or be thought needful to salvation By the name of holy Scripture we understand thos Canonical Books of the Old and New Testament whos authority the Church never doubted of and the other Books as saint Jerom saith the Church reads for exemple of life and instruction of maners but doth not apply them to stablish any Doctrin All the Books of the new Testament as commonly received we receiv and reput them Canonical See their names and number in the holy Bible Article 7. The old Testament is not contrary to the New for in both everlasting life is offred to mankind by Christ who is the only Mediator between God and Man being both God and Man Therfore they are not to be heard which fain that the old Fathers looked only for transitory promises though the Law given of God by Moses touching Ceremonies or Rites doo not bind Christians nor the civil precepts of necessity to be received in any Christian Commonwealth yet no Christian man whatever is free from obedience of the Commandements caled moral Article 8. The three Creeds Nicen Athanasius and that commonly caled the Apostles ought throughly to be received and beleeved for thes may be proved by most certain warrants of Scripture Article 9. Original sin stands not in imitating Adam as the Pelagians vainly talk but is the fault and corruption of every mans Nature that is ingendred of Adams ofspring wherby man is far gon from original Righteousnes and inclined to evil so that the flesh lusteth against the spirit and therfore in every person born into the world it deservs Gods wrath and damnationthis infection of Nature remains yea in the Regenerat wherby the lust of the flesh caled in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which som expound the wisdom som the sensuality som the affection som the desire of the flesh is not subject to the Law of God and though ther is no condemnation to them that beleev and are baptized yet the Apostle confesseth that Concupiscence hath of it self the nature of Sin Article 10. The condition of man after Adam's fal is such as he cannot turn or prepare himself by his natural strength and good works to Faith for
were ordeined Bishops Presbyters and Deacons as is evident in the new Testament The next succession is cleer by testimony of Clement and other Apostilic Men beyond exception or evasion al which entring by the Dore are as tru Shepherds Stewards Fathers Rulers and Watchmen over the Flock being caled the Light of the World Salt of the Earth Fishers of Men Stars in his right hand Angels of the Churches c. who are charged to Preach the Word in season and out to feed Lambs to care for the Flock to fulfil their Ministry to exhort command and Rebuk with al Authority to whom Christ gav many peculiar privileges and promises of special assistance Hence 't is cleer as the Noonday that som not al and thos ordeined not voluntiers are sent successivly by Christs authority to doo the work of the Ministry which dreadful imploiment injoined with a bitter Wo if neglected the very Angels wil not undergo unles sent nor then without horror much less should sinful Men to whom a duple Wo is du desperatly dare to intrud being unsent uncaled unordeined and unfurnished which is proud presumption As then som are duly invested with Ministerial power and strictly injoined to use it for the Churches good so al others not impowered tho never so wel gifted are flatly forbid to usurp that sacred Office or confer what they never received on others which neither Melchisedec Moses Aaron Samuel nor any of the Prophets no nor Christ John Baptist the Apostles Evangelists or any tru Bishops and Presbyters ever durst to arrogat without divine mission or commission mediatly or immediatly derived from Christ This Ministerial Ordination hath continued abov sixteen Centuries by lawful succession even to wonder amidst al Persecutions Confusions and changes of Human affairs For Christ promiseth to be with his Church and Ministers to the Worlds end and Helâ—gates shal not prevail against them This laying on of Hebr 6. 1 3. Hands in Ordination is reckoned among the fundamental Principles of Religion joyned with Faith Repentance Baptism Resurrection and last Judgment nor can Confirmation be duly doon to the Baptised and Catechised sav by such as are ordeined therto which to gainsay is as if Men should reject thos other grand Articles forecited Surely al divine Ministrations of Preaching Celebrating the Sacraments and other Ordinances necessary to the being so wel as wel being of a Church had ceased long since if God had assigned no peculiar Men to hold forth the great Salvation which leavs Men excuseless sith they are taught by such as hav special Characters or Letters of Credence from Christ if they wil not hear Moses and the Prophets or Men sent by him whom wil they beleev Ther be four sorts of Laborers in Gods harvest som sent by him soly as Moses most Prophets the twelv Apostles St. Paul som by Gods assignation but Mans Ordination as Aaron Josua Elisha Timothy som by Ordination of the Church yet of Christs institution as al Evangelical Ministers duly ordered som not sent by God or Man but run or rush in of themselfs as fals Prophets Deceivers Intruders Sectists and al Satans Disciples who boast of extraordinary Enthusiasm as Angels of light saying Thus saith the Lord When he never sent nor spak by them For no Beleever though indued with great Gifts and Graces as St. Ambros had before he becam Bishop ought to assum Ministerial power for then every Christian of both Sexes as ther be sundry She-Preachers which pretend to the Spirit in thes licentious times may claim the Keis to themselfs and dispens Holy things to others or rule Christs Houshold in his stead which repugns common Reason as if every domestic Servant or Scullion should chalenge the Stewards place or every Member arrogat the office of Eys Toung or Hands becaus they belong to the same Soul Body and Head Sith then no Natural Moral or Religious gifts or abilities can instate any to be a Magistrat Judg Ambassador or public Officer unles he be invested by the Fountain of Civil power So ther should be a right derivation of Spiritual Power from Christ Jesus as Head either immediatly as the Apostles had or mediatly as Bishops and Presbyters since who without fraud force or unjust Usurpation received it from the Apostles by Praier Benediction and imposition of Hands in Christs name Which pregnant truth morosely to deny is as if an Hog should answer al Arguments with grunting Yea to act against so strong a stream of authority befits only Ranters Seekers Shakers and Enthusiasts or Jews Turcs and Infidels but not sober Christians or Members of the Church which ever enjoyed a tru succession of ordeined Ministry wherby the Gospels light is continued to this day amidst al Pagan persecutions Heresical confusions and Schismatical Fractions bent to undermine it Al Nations by Natures lore owned som Deity and had peculiar Persons to execut Religious Rites nor did ever any sober Men reject Gods service for Ministers faults frailties or infirmities For a Divine must be distinguish'd from the Man sith Gods power works with human weaknes nor need we be more nice or nauseous Lastly ther is a necessity of ordeined Ministry sith none of free accord wil undergo so hard and hazardous a task in times of primitiv Persecutions to hold forth the doctrin of a crucified Saviour as al carnal Men deemed it unles they had the duty of divine caling laid on their Consciences Yet however in the Gospels Halcyon serenity many new Teachers out of avarice or popular ambition rush rashly upon it which the best Men durst not weild without weeping as St. Austin did when he was made Presbyter and trembling thos rigid storms of yore would hav quenched the now so forward flashes of thes Sparks when to be a Prelat or Presbyter was to expose themselfs to fire and fagot wild Beasts jaws and a thousand tortures So unles divine authority had imposed and special Grace assisted together with promises of eternal Glory doubtles the glorious Gospel of salvation had yet this time bin buried in oblivion fith none had heard or beleeved that report if none had dared to preach or publish it as Men sent and ordeined did Nor would any els be so fool hardy to hazard al worldly interests honor estate liberty life on such an uncouth unwelcom unsafe message unles they had bin conscious of a special duty laid on them by divine authority derived in that solen sacred Ordination of Ministry Whence St. Paul denounced a Wo to himself if he preached not the Gospel For every one that can handle the Hod Hammer or Trowel is not instantly an Architect Nor can every gifted Man supply the place of such a Workman as hath both Materials Tools Art and Approbation Ther is great ods betwen plausible cunning to draw Disciples and sincere conscience to make folowers of Christ betwen intruding popular Masters and tru ordeined Ministers betwixt clambring over the wal like Robbers or Plunderers and
we hold the Scriptures Scripture tru Canon as Oracles of God delivered by divine inspiration according to the tru testimony of the old Jewish and later Christian Church but cashire som Apocryphal Additions of the Romists and Remists from being Rules of Faith yet allow most of them as useful morals for instruction of life In privat Praiers and public Liturgies Papists use the Latin language Public Praies under pretext of uniformity with many vain Tautologies which we dislike but approv the holy custom of public Assemblies to worship God by Praiers and Praises in the Mother Toung as St. Paul commends and commands In som particulars we dissent both in judgment and practis Other Poinâ—â— as in their profitable Purgatory popular Image-worship Orisons and Oblations for the dead Invocations of Saints and Angels Auricular Confession works of Supererogation Indulgences and al such bran brought in by avarice and ambition being but Human superstructures not warranted by the Word nor confirmed by general consent Precept or practis of al Churches Touching the Popes claim of universal Supremacy Infallibility Papal Primacy and Superiority over al Churches and Councils we flatly forbid the Banes as unjust Usurpations got by Princes favors or Popes fraud flattery power and policy yet grant a Priority of place as Peter had among the Apostles either in his Roman Dioces as Bishop or in Councils as Bishop of that antient imperial Metropolis as other Patriarchs Primats and Prelats hav precedence by antiquity of their several Sees For the sacred Function of Ministry we hold the antient form Ministry derived from the Apostles to Bishops and Presbyters to preach the Word celebrat Sacraments reconcile Penitents anathematise Delinquents use the Keis in Jurisdiction or Government excluding al others from thes duties as impudent Intruders who are noâ— ordeined by just CoÌ„mission We renounce al imaginary power or Wil-worship annexed to the Office by Human superstition with al spurious spawns of Mens inventions Scriptureless Opinions and groundless Traditions dashing thos Babylonish Brats against the stones yet stil foster the Sons of Sion or Israel of God in al divine Institutions which were long led Captiv and laid in Antichrists Dungeon within the Wals or Suburbs of Babylon In a word we hold the tru Faith holy Mysteries Catholic Orders constant Ministry and commendable Customs continued in that Church nor doo deem it a matter of Conscience or Prudence to debar any thing divine though delivered by Mens impure hands For divine Ordinances are incorruptible nor can pollution of Mens Minds or maners defile them no more then putrefaction pollut the Sun when it shines on Carrion we may be corrupted but holy Ordinances like God are stil the same when restored to primitiv purity We must not cast away Gods provision though sent by Ravens nor abandon al Romish Tenets of saving Truth though Trent Council anathematised som Truths Popes were ever too wary to abject or abrogat tru Religions Essentials Scripture Sacraments Ministry Church Polity on which the overgrown structures of Pontifician pomp pride profit power and policy through Peoples credulity are raised or sustained Nor can ought conduce more to their content then that rash Reformers should reject al Rites of Religion retained by them They know how meager a Sceleton or meer shadow it wil shew both for Doctrin Disciplin Duties and maners if fanatic Reformers reject al Principles as Popish Or if som Mens rapacious avarice may prevail to bereav Ministers maintenance leaving them nothing to liv on but bare scraps of arbitrary grudging contributions Certes Church-reformation is to be carried with al accurat rigour in cleer points of saving Truths but with much eandor charity and circumspection toward Christians in other things wherin we differ or dissent 'T is a laudable Schism to separat gold from dross not retaining both in confusion nor rejecting both in passion wherby they shal not only reform abuses but invite Men to embrace or approv our wel tempered zele making them see their own defects or deformity For Reformation is best doon not by cutting off Religions head but by taking off the Visors which hide its beauty sith Men wil best see their errors not by tearing out their eyes but by fairly removing the films or beams of prejudice and pertinacy which obvele or hinder their sight By this shield of moderat charity proving al things and holding what is good we justly defend al Reformed Churches from the sin and scandal of Schism when we truly declare to separat no farther from them then we are perswaded they hav swerved from Christ and the Catholic Church We are bid to com out of Babylon but not to run out of our wits to act as Gods People with meeknes and charity not with firy fiercenes and cruelty like sons of Belial running from one Antichrist to another For Papists hav much of Antichrist in som kinds and so may many mo in others either by innovations confusions or chiefly uncharitablenes For if nothing savours more of Christ then Charity nothing hath less of Christ then the contrary which many Men mistaking for zele nourish a Cockatrice for a Dov and a Serpent for a Phaenix This freeth us from the brand of Schismatics such as the Novatians and Donatists were like our modern Sectists who so claimed to be a tru Church as to exclud al others from communion or accord Som cry out upon Papists cruelty which hath bin too barbarous yet they use more both against them and their Brethren longing for such a Kingdom of Christ as shal consist in War Blood and Massacres against al except thos of their own side or Sect. We may not imput the errors or enormities of every Popish Doctor to al that Profession nor take them at the worst sith ther is much difference betwen their public disputs and privat practises nor are their death-bed Tenets alwais conform to their Chairs or Pulpits Yea many are much more modest and moderat then hertofore wherin we ought to rejoice But for the People most are ignorant of thos Disputs wherin to er wilfully is dangerous which if they hold being so taught yet 't is under perswation or lov of Truth retaining the foundation of Christ crucified and expecting salvation by his sole merits of whom we should judg charitably that God in Mercy accepting their lov to truth which they know wil pardon particular errors which they know not to be such judg as you wil be judged We are loth or should be to differ from any Christians unles Conscience tels they are in evident error who like not Faction nor delight in separation nor hold any bloody Tenets against thos of advers Opinion but wish like charity from them that we may be al united to Christ and his Church Tru Reformation is but a return to Gods way by retaining such Principles as pertain to al Beleevers for we may use the Temples holy Vessels if restored from prophane hands of quaffing
Churches that Men say with the old Woman Veterem effodit Antigonum 5. Neither of the new models can produce so evident precept or precedent as Episcopat doth no nor promiss from God that they shal be free from thos enormities odiously objected against Bishops which may befal to al things managed by Men liable to manifold faults failings and frailties in al Degrees Calings or Professions But this Government of a Paternal president among Presbyters hath far surer grounds from Scripture and Antiquity then any newfangled form or fashion as having the preponderating privilege of uniform universal Polity practised by al Churches in purest times wherto neither of thos can with any face pretend 'T is strange how impudently many Men cite or rather rack som broken peeces of Ignatius Tertullian Origen Irenaeus Cyprian Ambros Austin and other Antients in favor of single Presbytery when al are cleerly contrary for right regular Episcopacy which is only pleaded for Whatever som Fathers are wrested or wrenched to speak for Ministerial parity or Popular independency 't is only to reprov som Prelats arrogance ambition and tyranny who usurped sole power neglecting Presbyters advise and assistance or when som Ecclesiastic Officers oppressed the People whom primitivly both Bishops and Presbyters duly regarded in al public concernments of the Church It were needless and endless to excuse their Personal errors or exorbitances which are apt to attend al power among Men yet no wise Man wil reckon them genuin effects of that reverend Order sith their Accusers would be worse if they had parrallel power for ther is nothing useful or laudable in any other way which is not inclusivly and eminently in that order nor any error or enormity therin which is not incident and impendent to Presbytery or any other Polity though that perhaps purer in primitiv then later ages So what Pope Pius 2. said of Clerical Celibat he saw som reason why marriage should be prohibited to Priests but much more why it should be permitted the same may be applyed to right constituted Episcopacy nor can Presbytery or Independency shew any such tru title of divine right which infolds al the good of both thos and superads unity of order beyond both for the common good Som press the National Covenant against it as if that were a sufficient battery beyond Scripture Reason Antiquity Civil Law and Catholic custom al which approv it But som chief composers confess that their main scope or sens was against Bishops corrupt government and tyranny to reform what was decaied or depraved and retain what was sound or sincere However sith that Covenant is no divine infallible Oracle but a civil Engin of sinful passionat Men for self ends on whos heads the arrow fel which they shot against others al its words and intentions must be reduced to the rule of good conscience right reason and holy writ nor should Antiquity and the Fathers stoop or submit to partial Novelists many of whos acts are found faulty or factious Nor doth it make ought for headless Presbytery or heady Independency no nor against pure primeval Prelacy For som stif sticklers for Presbytery seing the mischiefs of late changes confess they know nothing unlawful therin but many godly Men held it inconvenient so this long bloody debat results on the judgment of Prudence not Conscience of Policy not Piety Yet to cloke their malice they cunningly soddered Popery and Prelacy together implying both to be inseparable Birds of a Feather then which nothing is more rediculous fals and slanderous For many good Bishops at Jerusalem Antioch Alexandria preceded Rome and sundry afterward in other Provinces equal to the Bishop of Rome and not depending on him as be divers at this day Nor is the Pope Founder or Fountain of Episcopat nor caled or counted Antichristian as Prelat or Patriarch of one Province for then al Bishops are Antichrists and Christs whol Church for 1500 yeers Antichristian which is barbarous to conceiv and blasphemous to contest The Pope becam Antichrist upon another score when Boniface 3. with his successors usurped the stile of universal Bishop or Gods Vicar General which his penultimat predecessor Gregory 1. foredoomed to be Antichrists Forerunner So that very title Vicarius Dei generalis in terris carries the number of the Beasts name 666 in Roman numeral letters Rev. 13. 18. D. C. L. V. V. I. I. I. I. I. I. as every ey may see Semblably that Covenant contains just 666 words as he that tels them exactly shal surely find which may seem ominous in both Most Bishops of Rome before Boniface were humble Men and very many holy Martyrs who abhorred the name of universal Bishop or Head of the Church as Antichristian but thos since grew proud presumptuous persecutors introducing sundry superstitions contrary to Christs Institutions and Canons of the Catholic Church for which abuses our Church with others refused their communion So reformed Bishops cannot be branded as Popish or Antichristian without breach of charity and contrary to verity sith many of them hav bin Martyred by Popish tyranny If then the Pope is not Antichrist as a Bishop nor Episcopat Antichristian 't is a poor peevish popular calumny of malitious Men against our Ministry that they are ordeined by limbs of Antichrist which is fals futilous and fucatioâ—s Yet it concerns al Presbyters ordeined by them sith al derived from one original root branch after branch of pretended Papal Prelacy Our Bishops ordeining Ministers in presence of Presbyters by their joint laying on of hands with fasting and prayer did but their duty injoined by 1500 yeers prescription with consent of Princes Prelats Peers Presbyters and People in Parlements so they cannot be punished in that regard nor charged as a privat crime which is doon in obedience to public command much less abolished in that behalf sith they had our Churches warrant and vote of al others which retain that order beside the good liking of thos that hav it not Why then are Bishops extruded is not covetousnes the root of al evil But Presbyters two or mo hav no warrant to ordein or exercise any Jurisdiction without a Bishop in chief nor is a Bishop forbid to ordein and rule assisted by Presbyters but simple Presbytery Acephalon Anarchy Civil Magistrats may regulat the exercise but cannot confer the Office of Bishop or Presbyter which flows from a spiritual Head Christ Jesus nor can Acts of Parlement with justice or honor dismount the Canons of Oecumenic Councils Catholic Customs or Laws of the Church If it be said or supposed that the lat Parlement only restored and Presbyters resumed their power of Ordination which Bishops unjustly usurped why did they never claim it here or elswher for al past ages til last factious tumultuous times If they crav only a joint right with Bishops yet subordinat they may enjoy it stil giving their Betters preeminence for orders sake but their fond ambition to ingross al without and
as they approved may be set over them which was somtime granted somtime not but to ordein of themselfs Saul and Vzziah had so much right to offer Incens as they to doo it Al humble Christians look to the rock whence they were hewen and pit wherout they were digged who did not make Ministers but they sent by Christ made People Christians Such as sat in darknes had light brought them and were found of God by his Ministers sent as Shepherds to the lost Sheep which sought not God So ther is no caus for People to embrace that fury folly and faction which would lay al in common sith Levellers can allege nothing to repeal the divine approbation of Ministry which hath continued a peculiar peaceable possession to Church Officers by Christs Institution for sixteen Centuries without cessation in a constant successon of Ordination We grant People in a particular Parish or Congregation may desire a special Man to be their Prelat or Pastor as thos of Milan did St. Ambros but cannot chus by their proper power much less Ordein as Souldiers may petition the General for one to be their Captain but cannot chus creat or constitut any without Commission They may so wel set up a new Christ or new Gospel as new Ministry or new Ordination which Christ hath doon once for al times and places to the Worlds end without Peoples interest A wise Spaniard said 'T is better in a State to prefer corrupt Men then silly Sots the one like a Theef in a Vinyard wil only take ripe Grapes til he be satiat but the other as an Ass eats ripe and green treads down al with his heels and being filled tumbles in it to spoil al such is the unskilful Vulgar in Church affairs Quest Som scornfully ask what can Bishops confer in Ordination more then other Men what charm is in their praiers or imposing of hands to invest Church power or how can they giv the Graces of the holy Ghost why doo they claim to be caled Clerics as peculiar to that Tribe and contemptuously cal others Laics sith al the Lords People are the lot of his Inheritance being spiritualy annointed to be Kings Priests Prophets Answ Thes Scarrows are soon repelled 1. Touching the term or title of Clergy and Laity which captious Critics imput as pride in Ecclesiastics to incens People against them this distinction was ever used ab initio as al antient Fathers Councils and Histories ratify nor is the one upbraided as a badg of vainglory to the Ministry nor the other aspersed as a brand of infamy to the People but only to difference both calings as 't is in our Laws and Language Nor is it avers to Scripture sens which cals them Pastor and Flock Doctor and Disciple Ruler and Ruled yea al Faithful in general are stiled Clerus a Church or portion of the Lords heritage but Ministers in special Clerus Ecclesiae a lot given by the Lord to his Acts 2. 6. Acts. 13. 2 3. Church as consecrat apart to his service So the Apostles chos Matthias by lot and the holy Ghost after said Separat Barnabas and Paul for the work wherto I hav caled them who having fasted praid and layd on hands sent them away Gods Ministers disdain not to be counted or caled his People as Children of one spiritual Father and brethren of the same Family of Faith Nor wil humble Christians covet to be clyped Clerics or scorn the appellation of Laics to avoid confusion of Calings who accompt or acknowledg tru Bishops and Ministers as their Fathers Overseers and Instructers Men may so wel bogle at the words Trinity three persons and Sacraments which are not found in the letter but truth and sens of Scripture Nor is Logomachy or word-war fit for wise Men being a meer Sciomachy or shadow-fight like stumbling at straws and syllabical scruples No Religion bars convenient compendious terms to distinguish degrees but thes word-Carpers hav a malitious meaning to make People abandon both Name and Thing even the Office and Ordination 2. To the demand what charm is in Bishops hands or praiers to confer the holy Ghost more then in others so wel or better gifted It may so wel be asked as Atheists and Apostats use what virtu is in Baptism water to wash away sin regenerat sinners confer Grace or represent Christs blood more then in other as proud Catabaptists contested Or what efficacy in Bread and Wine at the Lords Supper more then in the same Elements at usual Tables or Taverns How doth the form of consecration by using Christs words ad or alter them At this rate of carnal reasoning Men may cavil at Christs Deity and Humanity for the outward poverty of his life and death which made many doubt or deny him to be the tru Messias So this fond futilous frivolous question fals to ground with its own weight or weaknes as if there were more light in lat modern Meteors then in the great Lamps Sun Moon and Stars of Scripture Church and antient Christians who with the same holy humble Faith as they beleev Jesus to be the promised Messias maugre al which blind Jews and babarous Infidels obtrud doo also religiously reverence al his holy Orders and Ordinances how poor or plain soever setled in his Church Nor doth the means of outward appeerance weaken their duty or devotion who liv by Faith see with the ey of Faith and act with Faiths hand in al divine mysteries For God makes foolish things effectual by his spirit and Grace to thos high holy ends for which they were ordeined So 't is not any Magic charm which makes common Accedit Verbū Elemento fit Sacramentum Elements becom Sacraments being consecrat by Ministers nor in Bishops hands and praiers to ordein them but his powerful Word and Spirit who commands the duty confirms the Order and givs a blessing to Ministerial Ordination so wel as to al other Ordinances The result is That Ordination makes nothing to Ministers Natural Moral or Spiritual endowments nor doth it confer any Physical power no more then the Office of a Judg Ambassador or martial Commander to their personal abilities but invests them alone with authority to exercise thos Functions which none els may presum to perform who hath not that order of Office consigned to him Nor can any power in Men make a Gospel Minister though never so gifted to consecrat holy duties sav only such as are set apart or separat therto by du Ordination The benefits therof are manifest and manifold 1. For Gods glory and salvation of Mens Souls by beleeving tru Ministers testimony that Jesus Christ is sole Saviour of the World who began this Ordinance and sent som special witnesses to proclaim him by a constant continual succession in al ages and places til his secund coming 2. It evidenceth the Churches care and fidelity both in preserving the divine Oracles and in celebrating holy Mysteries as Seals to confirm
nexts Lords day not for contempt but as guilty of the fact so if Malefactors in France fly they are hung up in figure This is round work to Excommunicat for superseding one Citation in Causes of Life and Death judging him guilty untried How if the Magistrat pardon this Murderer Yet wil not they receiv him upon repentance under 40. dais trial and satisfaction given the next Allies of the party slain So they take on them al kind of power Al other offenses not capital Lechery Ebriety Swearing Cursing Scolding Fighting Fencing Sabbath-breaking wanton words or gestures neglect of Sermons and Sacraments suspition of pride or avarice superfluity of Fare riot in Raiments Dancing Dicing hanting Taverns Tipling houses Theatres May-poles Morrices and al Merriments with many mo are left to the Elderships discretion So are contentious persons which veâ— their Brethren sans caus wherin they wil be sole Arbiters How can thes Men know unless they examin the facts and be skilled in the Laws of the Land Or who wil run to temporal Courts if he may be righted at Consistory Bar Nay if he doth he shal surely smart for it Beza saith Al sins are subject to their censure as being scandalous to godly Men for if one wrong me in goods or good name he commits a duple crime one in wounding my heart by breach of Gods Law and giving il exemple wherin I must complain to the Elders to work his repentance another in damaging my fame and fortunes which Magistrats must right Is not this a brav devis to inlarge their Jurisdiction when al actions of the Case com within their compass and al persons must be Informers to their Court If I complain to the Consistory that one hath wronged me and they enjoin him to ask me forgivnes how can he commence a Law-suit against me He may quoth Beza but 't is an il sign of repentance or tru remission Is not this a bar to civil Justice The wrong is confessed and forgivnes asked ther needs no trial of Fact but the Magistrat may award damages and tax costs which is al he can doo Avant then Common-Law and Chancery the Consistory alone can doo al. Al the ground of this Divinity is drawn from the Jews Sanedrim which Cartwright saith Christ transferred to his Church as a patern for the Elders Beza concurs That the Priests were Lawyers who decided any doubt arising among the Judges If it be asked what they had to doo in causes meerly Civil He learnedly resolvs That matter of Fact is Civil which the Judg sentenced but al points in Law the Ecclesiastic Elders decided or determined Is this probable or veritable Doubtless the Jews had not two Courts one of Fact anotheâ— of Law nor any Nation els but in difficil Cases both of Law and Fact Appeals were made from inferior Courts in the Country to the Sanedrim at Jerusalem which handled Civil Causes so wel as Ecclesiastic Nay Travers and the learned â—iscours hold That the Elders may deal in Civil Causes as they did under Pagan Princes before they Christianized for they receiv no more authority by their conversion then they had before nor may meddle in Church matters yet they may in Civil 2. They found fault That Primats and Prelats were made privy Counsilors of State much more to be admitted Members of Parlement and Convocation yet Beza was of the State Council at Geneva and prescribed to Scotland That in stead of Bishops som grav Presbyters may be present in Parlement to advise in spiritual matters as Judges doo in Law Yea Field supplicated here That twenty four learned Divines might hav votes in Parlement excluding Bishops but for the Convocation if it were such as should be meaning their Eldership the Parlement may establish nothing pertaining to Gods worship without their direction 3. They contemn or condemn al antient Councils and caled our Reformation of Religion doon by Convocation a Deformation branding the 39 Articles Injunctions Canons and Church Ceremonies as contemptible but extol their own Synods Classical Provincial National General as parallel to the Gospel and authentic Oracles of the holy Ghost 4. They inveied against Clergy Men to be Commissioners in the lat high Commission Court yet sued in Scotland That fourty Ministers should hav Commission to suppress their Enemies of Religion So Field petitioned here That his twenty four Doctors might hav power under the Great Seal to censure al Sects Heresies Errors Contempts Misdemeanors against Gods Word and their Ecclesiastic Laws to depriv any Pastor not doing his duty after their wils to examin Witnesses imprison Malefactors and certify their names to the Lords of the Council for farther punishment 5. They disliked the High-Commission should send out Pursevants to summon or imprison Men yet the Genevan Consistorie hath a Beedle to cite Men whom they incarcerat at pleasure 6. They exclamed aloud becaus subscription was required to the Articles of Religion Communion Book and Canons Yet the Disciplinarians at their clandestin Conventicles in joined it to their Decrees or Devises nor can any be chosen a Church-Officer unles he first subscribe to their Disciplin 7. They task the Oath ex Officio used in certain thief Causes becaus Men may not be compelled to accuse themselfs and no accusation is liable against an Elder under two or three witnesses yet when Henrig a Presbyter refused to swear touching dancing at Widow Balthasars hous in Geneva alleging that place Calvin jeered at it and extorted confessions upon Oath deprived Henrig exofficiated one of the four Sinders and imprisoned al the rest 8. They brand the Common-Praier Book as culled out of the Popes Portuis The Ceremonies Surplice and other ornaments as Antichristian rags contesting 'tis better to conform with Turcs then Papists If it be answered that we must try al things and hold what is good using thos things lawfully which were abused superstitiously al wil not serv or satisfy yet when they are charged with Donatism Anabaptism or Papism in perturbing the public peace for saying the Sacraments are not sincerely Ministred that we hav no lawful Prelats or Pastors and Princes may not meddle with Ecclesiastic matters Cartwright a chief Champion answers for al his felows That in the filth of such Heresies som good things are found which they receiv or retain as the Jews did the holy Arc from prophane Philistims 9. They decry University Degrees as the Anabaptists did in Germany whom Melancthon confuts caling them childish Ceremonies borowed from the Pope But Junius a Consistorian contests they are decent and lawful which ought not to be abrogated for any abuse or abandoned becaus borowed from Papists Yea Cartwright sued to be Doctor of Divinity which was denied and the strictest sort took Academical Degrees sans scruple and divers swalowed Lawn sleevs without choking 10. They reprov others for urging the authority of Councils Fathers and School-men yet if any seem to fit or favor their Caus they magnify them highly as Beza stifly
as if their cavilling were sufficient When Cyril saith That Moses Law to punish Adultery with death is out of date he comptrols his Opinion as corrupt May it not more justly be said Nomine mutato narratur fabula de se The Tale change but the Name Of them is stil the same When Theodoret testifies That Chrysostom Patriarch of Constantinople had the charge of other Churches in Asia Thracia Pontus beside his own See and Sozomen saith he deposed thirteen Bishops for Simony Cartwright cogs an answer That he had no other care over them then al Godly Ministers ought to hav over al Churches in Christendom or if he took rule over them he was a proud Prelat like the Pope yet haply he deposed thos Bishops by consent of the Presbytery not by his own authority al which bewray gross ignorance contrary to known truth When the first Nicen Synod which placed Patriarchs over Primats is urged for the antiquity and authority of both Cartwright scofs at it as no famous Council taxing divers Decrees of error specialy in points of Disciplin yet al Churches receiv them as authentic and Arrians or other Heretics may so wel cavil at the Doctrins When Antioch Council caled fifteen yeers after Decreed That inferior Bishops shal not act without their Metropolitan sav what pertains to their own Dioceses He glosseth that a Metrapolitan was only set over a chief City and the name makes no more difference then to say a Minister of London and Newington but by Dioces is meant a Parish so he stil translats the Greec word becaus it bears a Parochial and Episcopal division though generaly used for the later wher a chief Minister had som Mercat-Town with vicine Villages appendent to his Church as at Hitchin and elswher Sic parvis componere magna solebat What fine foists and brazen bolts are thes to bolster a bad caus When Athanasius avers That Denys Patriarch of Alexandria to which Jurisdiction Egypt Thebais Mariota Lybia and other Provinces pertained had the Churches of Panâ—apolis committed to his care as Epiphanius saith the same of Peter another Patriarch to whom the Archbishop of Miletus was subject Cartwright consters it of a voluntary care not authoritiv which every Minister ought to take of Churches round about him When Theodoret Bishop of Cyprus saith Heself had Government of eight hundred Churches Cartwright checks him for a vain boaster upbraiding his writing against Cyril quid ad rhombum When the Councils of Nice Antioch Carthage and Sardis declare that only Bishops hav authority to excommunicat Cartwright from Calvin the chief Coryphee declares That in so doing they fomented ambition Thus they speak Magisterialy from their Chair what they list which their partial poor blind Proselits hold for Oracles When Mr. Fox provs Archbishops to be abov Bishops and them abov Ministers Cartwright givs a dor That he writing a Story was more diligent to deliver what is doon then how wel or il doon Yea he censures al learned Men under Edward 6. that they knew only in part and being sent out in the morning dawn yer the Gospel Sun was risen high might oversee much which som not so quick eyd can better discry for what they had in acutnes of sight others enjoy by cleernes of the Suns light He prescribes two learned observations 1. That in the Nicen Synod and others within two hundred yeers after many Canons and Cautions were made touching a Metropolitan in every Province what honor or title he shal hav what limits of Jurisdiction and what place to sit in which shews that it was opposed in thos dais intimating that som Schismatic Spirits opposed the Ecclesiastic Hierarchy then as Disciplinarians did since which is no warrant so to doo 2. That among Pastors Elders and Deacons in every Church one was chosen by the rest to propone matters whether doubts to be debated censures to be decreed or elections to be determined who gathered voices and was the common mouth to moderat the whol Assembly A learned lesson to shew that Episcopal Government jumps just like Germans lips with Genevan Presbytery as if they should shake hands who shape al to their own cut as an old Dotard at Athens deemed al ships his own which cam into the Haven Howbeit they differ diversly among themselfs For Cartwright 〈◊〉 draws the Elderships origin from Moses and Aaron who assembled the Elders at Gods command which he interprets of Laics but Gallaesius of Preachers Peâ—â—itan Berâ—ram and Siniler of Civil Rulers Senators and Princes Beza brings proof out of Moses Pentateuch Chronicles and Prophets But Calvin the Founder saith The Jews Sanedrim was founded after their Captivity being then inhibited to creat a King yet the seventy being instituted by Jethros advise were a lawful Polity allowed by God to censure maners and Doctrins The titles given to Ministers in the new Testament Acts 10. 28 Acts 26. 16. Rom. 15. 16. 1 Cor. 14. 32. Phil. 1. 1. 1 Tim. 3. 2. Beza Junius and Cartwright ascribe to their Elders which Calvin applies to al Ministers Thus they run som into Egypt before the Law som to Mount Sinai in the Wildernes som elswher to seek their Eldership yet cannot find it but agree like Saâ—sons tail-tied Foxes Wher any mention is made of Elders Congregation Church Court Bishops Rulers Thrones Christs Kingdom c. Beza Junius Danaeus Cartwright and that cru imagin it to ring a peal for their Presbyterian platform suting the Scriptures to their tunes For as poor folks beget Children but know not how to keep them so Sectists breed or broch new Opinions and seek Scriptures to maintain them who as Hilary saith care not what the words mean but put their own meaning on them Lastly Listen how highly they prais themselfs and Hyperbolicaly Eudogâ—es extol their Disciplin We hav Christ and his Apostles with al the Prophets for us We striv for everlasting truth which God hath left and may not leav it the matters we meddle in are according to Gods Wil in his Word We propound his Caus faithfully and for it are persecuted We are his poor Servants painful Ministers zelous Professors feeders of his Flock Christs litle ones the foolish things of this World chosen to confound the wise of immortal seed lawful successors to thos who by Faith quenched the violence of fire unreprovable modest most worthy Watchmen We hold nothing not taught in Scripture but what old and new Writers affirm and exemples of primitiv times confirm We seek not to pleas Men or pleasure our selfs but patiently abide til the Lord bring our righteousnes to light and just dealing as the noon day We merit prais of the Law and of Gods Church seeking only to doo good our zele is parallel to that of Moses Elias the Prophets John Baptist Paul the Apostles and Christ Our side detests sin and wickednes our Ministers suffer al evil at Magistrats hands for refusing to doo evil at their commands professing to
obey God rather then Men. Brav Men by their own report but doo not al Sects say the same like the Pharisee who praied O God I thank thee 1 am not as other Men Now hear Luke 18 11. their Eulogies of the Disciplin T is the only band of unity bane of Heresy punisher of sin cherisher of righteousnes pure perfect and ful of goodnes ordeined for Gods honor the Peoples health and al Nations happines The most beautiful order of Government substantial form of Christs Regiment and best Gold to build Gods Church which wil make hir a chast Spous bright as the morning fair as the Moon cleer as the Sun and terrible as an Army with Banners The establishing of this Presbytery is the ful placing of Christ in his Kingdom and Scepter wherby he ruleth among Men caled by St. Paul The ground pillar of truth It is the blade of a shaken sword in the Cherubins hand to keep the Tree of Life and chief Throne of al excellence wherin God sits The Temporal Empire is a subaltern under-Court to decide Causes by dictat direction or mandat of the Ecclesiastic Consistory which is Keeper or Overseer of the Civil The Spiritual Jurisdiction so far excels the secular in degree or dignity as ouâ— Soul surpasseth the Body or Heavenly blessings transcend Earthly benefits Such Ministers as prefer Civil Magistrats to Ecclesiastic flatter them lucre and belly fare but the Presbyterial Consistory is Christs Tribunal from which is no appeal wherto the mightiest Monarchs are liable being al Sheep equaly subject to their Shepherds 'T is the safest Shield for a State to prevent Sedition and Rebellion to cut off contention and Law-suits to draw divers from other Trades to study Divinity restoring Men from blindnes to sight darknes to light prophanenes to purity and piety Then wil be unity in the Church when can ye tel if al Sects stil swarm so Papists quail Anabaptists wail and Atheists fail but the People shal find perfection of Justice the Nobility be righted and the Commons comforted then wil God cloth our Priests with salvation and satisfy the Poor with Bâ—ead His Saints shal shout for joy and al ends of the Earth fear him Sir Thomas Mores Vtopia is a meer Anarchy compared to this peerless Polity of Presbyterial parity But their somtime best beloved Brethren Brown Barow Greenwood vilify them and deprav that Disciplin ten times more then thes boasters magnify both whos derogations detractations and defamations for modesty sake shal be superseded to shun scandal slander and scurrility Two Questions were of old debated by Divines chosen on Upshot both sides 1. Whether the word Bishop was ever used in any Church for every Pastor and Presbyter or for one only who ruled both Priests and People within his precincts 2. Whether the name Elder was ever taken in the new Testament or by the Fathers for meer Laics or Ministers only the resolution of both which shal be referred to the premisses which every Man having perused may easily decide or determin to avoid prolixity and Tautology Presbytery is of divine right as instituted by Christ in caling Summarâ— and sending seventy Disciples to preach and confirmed by the Apostles in Ordeining Elders every wher so is Episcopat of equal right on the same score of Christs chusing twelv Apostles and their substituting Bishops to succed in Government but Presbyterial Polity without Prelats by a motly mixture of Ministerial and Laical Elders is a meer novity devised for a shift by Mr. Calvin in case of necessity when the Genevans had expelled their Soveraign Bishop and were destitut of Ecclesiastic Disciplin This is irrefragable verity in point of fact maugre al contradiction Thes three foregoing Theses are transacted too tediously but in the first Traduction of every particular Soul from Parents in the secund Gods Prescience of simple Intelligence which in Order of Nature preceds al Decrees in the third a joint Government of the Head with the Body which is monstrous to sever them wil salv al scruples that can be objected or imagined which no other way can possibly promiss or perform Quale sit a Mundi genesi per secula Cleri Continuum regimen praevia scripta probant What Church-rule from the Worlds birth stil hath bin Through al times may by previous proofs be seen Antistes Caput est Cleri sed Presbyteratus Seâ—uâ— Corpus Episcopii Jâ—s utriusque patet A Bishop is Clergies Head but Presbytry Both's right is cleer Body of Episcopy Historia haec recitat qua recta Ecclesia forma Praesidibusque quibus tempus in omne fuit How through al times the Church was governed And by what Rulers in Story is rehersed Spirituale fuit Regimen pro more Monarchae Aliteâ— Sic Deus instituit Christus idemque tulit Church Goverment was set in Kingly frame So God ordain'd and Christ upheld the same Saera Dei Coetus Politia est condito ab Orbe Aliâ—â— Vsque ad Apostolicos rite redacta dies Gods Churches Regiment from the Worlds Creation Is rightly drawn down to th'Apostles station Presbyteris in Clero ascitus Episcopus omni 〈◊〉 Semper Apostolico jâ—re supremus erat Bishops in al Clergies were set Superior To Priests by Apostolic right stil Inferior Schismatisi suncti rite Haereticique vocantur 〈◊〉 Qui male Praelatis opposuere suis Al that oppos'd their Prelats wrongfully Are Schismatics and Heretics cal'd justly THESIS IIII. Praedictiones de Messia Predictions of Messias THer be manifold manifest Prophecies in the old Testament of the Messiah or Saviour of the World stiled by Jacob Shiloh of whos coming in the â—â—â—sh the Prophets foretold which was fulfilled in the fulnes of time Wherupon the Jews ever since expect his glorious reign on Earth like a King in great extern pomp as Mahometans vainly look for their Pseudoprophets return and Millenars apply it to Christs secund coming with his Martyrs and many eminent Saints raised from death which shal reign with him here victoriously 1000. yeers at whos first approch the Jews shal be converted and acknowledg him their tru Messias Al which predictions concerning Messiah to com were accomplished in and by Christ at his first coming to suffer for the sins of Mankind nor is any els to be expected til his last coming to general Judgment as shal evidently appeer by comparing thirty two Prophecies with St. Matthews Parallels in the Table subscribed Isai 7. 14. Mat. 1. 23. Mich. 5. 2. Mat. 2. 6. Isai 11. 1. Mat. 2. 15. Jer. 31. 15. Mat. 2. 18. Judg. 13. 5. Mat. 2. 23. Isai 40. 3. Mat. 3. 2. Isai 9. 1. Mat. 4. 15. Levit. 14. 4. Mat. 8. 4. Isai 53. 4. Mat. 8. 17. Isai 61. 1. Mat. 11. 4. Isai 42. 1. Mat. 12. 17. Jonah 1. 17. Mat. 12. 40. Isai 6. 9. Mat. 13. 14. Psal 78. 2. Mat. 13. 35. Isai 35. 5. Mat. 15. 30. Isai 62. 11. Mat. 21. 5. Zech. 9. 9. Mat.
of them his own way Flâ—s de Jesse fuit Davidis sanguine Christus Catastrophe Sicuâ— Evangelii Biblia sacra probant Christ Jesses Flower from Davids blood did spring As Gospels sacred Books plain proofs doo bring THESIS VI. Apocalypsus patefacta The Revelation Reveled THe Apocalyps is a sublime speculation of Prophetic Preamble Visions reveled by Christ to John Evangelist exiled at Patmos by cruel Domitian Author of the secund primitiv persecution Son to mild Vespasian and Brother to merciful Titus termed Mankinds delight whom 't is thought he poisoned to enjoy the Empire Al Prophecies specialy Apocalyptic are deep dâ—rk mysteries seldom descried or disclosed til finished and fulfilled But becaus Mr. Joseph Medâ— late Felow of Christs College in Cambridg wher he died An. 1638. aged 53 a most rare Phoenix for al learned Languages and liberal Literature hath set out an exact Key of Synchronicisms or châ—onical Symetries and most accurat Comment on most part of the Text somwhat amply yet very obscurely they shal be more concisely contracted and cleerly complicated for every common capacity to guid their steps in this intricat labyrinth wher som things must be premised or predeclared for better understanding of it Clavis Appellativorum The Key of Terms or names THe seven spirits standing before Gods Throne after caled Precogâ—â—â—s â—ev 1. v. 4. seven Lamps of burning fire Rev. 4. v. 5. and the Lambs seven horns and seven eys Rev. 5. v. 6. are faithful zelous Ministers of the Word which wait before the Throne of God and Jesus Christ The seven golden Candlesticks are seven Churches in lesser â—â—ib v. 11 12 20. Asia ther named Ephesus Smyrna Pergamus Thyatira Sardis Philadelphia Laodicea to whom John is bid by God to write in a Book what he saw The seven Stars which the Son of Man held in his right hand Ibid. v. 16 10. out of whos mouth went a sharp two edged Sword and his Face shone at the Sun are the Angels of thos seven Churches al Diocesan Bishops The whit Stone given to him that overcometh with a new Rev. 2. v. 17. Name writen which no Man knows sav he that receivs it betokens purity of Faith and integrity of Conscience Haply it relats to an old custom at Rome to giv Men acquited a whit stone and the condemned a black that their Officers might dispose of them accordingly wherof Ovid. Mos fuit antiquus niveis atrisque Lapillis His damnare reos illis absolvere culpam 'T was an old wont whit and black Stones to giv Thes damnd the guilty thos did the fault forgiv The twenty four Elders sitting on twenty four seats clothed Rev. 4. v. 〈◊〉 in whit with gold Crowns on their Heads round about Gods Throne are holy Prelats for number answering to the Priests and Levits twenty four courses of attendance in the Temple The four Beasts in midst of the Throne and round about it Ibid v. 6 7 8 being ful of Eys before and behind to shew sagacity ech of which had six Wings implying agility to execut Gods commands are the Israelits four Ensigns at their incampings in the Wildernes 1. Like a Lion for Juda's Camp on the East 2. A Bullock for Reubens on the South 3. With a Mans face for Ephraims on the West 4. A flying Eagle for Dans on the North side The Book writen within and sealed with seven Seals on the Rev. 5. v. 1 back side which the Lamb only was found worthy to open shews the various changes and chances of the secular Roman Empire til the end or dissolution therof The Lamb slain from the beginning Which stood in midst of Ibid. v. 6. the Throne and of the four Beasts and Elders having seven Horns and seven Eys is the Lord Jesus Son of God and Man That taketh away the sins of the World by his Death The seven seals which the Lamb opened in order are plagues Rev 6. per totum or punishments inflicted by God on the World wherin he useth the ministry of Angels The one hundred forty four thousand which were sealed of Rev. 7. v 3. to 8. Israels twelv Tribes twelv thousand or twelv times one thousand in ech are Christs elect Church caled afterward undefiled Virgins which folow the Lamb wherever he goeth Rev. 14. 1 5. The great multitud which none could number clothed with Ibid. v. 9 14 whit Robes and Palms in their hands are the numberless Nations Kindreds People Tribes and Toungs which cam out of tribulation singing praises to God The seven Angels with seven Trumpets given them which Rev 8. v. 1 2. sounded in order when the seventh Seal was opened are holy heavenly Messengers sent to denounce Gods heavy Judgment on the Earths Inhabiters The great Star burning like a Lamp or Torch which fel from Ibid. v. 10 11. Heaven into a third part of Rivers and Fountains caled Wormwood which made the Waters bitter that many died is Augustulus Romes last Emperor who fel from his high Throne and bittered a third part of Waters being a Prince of much baleful bitternes anguish and affliction to al his folowers The Angel flying through midst of Heaven and crying aloud Ibid. v 13. Wo Wo Wo to the Earths inhabiters is an Usher or forerunner of three others ready to sound great Woes The Locusts or long winged Grashopers coming from the bottom Rev. 9 v. 3. c. less Pits smoke are Mahometans derived from Arabia the Country of Locusts which plagued Egypt The King of Locusts caled in Hebrew Abaddon in Greec Ibid v. 11. Apollion the destroier is the Angel of the bottomless Pit stiled before Satan the old Serpent the Dragon the Devil and afterward the Accuser The four Angels bound at the great River Euphrates which Ibid. v. 14. c. the sixth Trumpeting Angel loosed are the Tures four Sultanies or Signiories who lay long confined neer that River but long ago let loos into the Eastern Empire which it hath since swalowed with much of West The litle open Book which a mighty Angel Christ had in his Rev. 10. v. 2 30. hand and made Johns belly bitter being bid to eat it declares the Churches destinies The Temple or inner Court to be measured is the primitiv Rev. 11. v. 1. Churches State under persecution of Pagan Emperors before Constantines conversion The outer Court not to be mesured but given to the Gentils Ibid. v. 2. who shal tread the holy City under foot forty two Annal months or 1260. yeers is the same Church given to new Idolaters or Image-worshipers caled Gentils The two Witnesses clad in sack-cloth which shal Prophecy Ibid v. 3. 4 5. 1260. annal dais being two Oliv trees and two Candlesticks are Patrons or Preachers of divine truth caled two becaus in the Law every Word shal be established by two Witnesses and in regard of Gods two Testaments which they use in prophecying
long Lord holy and tru dâ—ost thou not judg and avenge our Blood on them that dwel on Earth Thes had whit Robes given them and were bid rest a smal season til their felow-Servants or Brethren which were to be killed should be fulfilled This denots the grand persecution by Dioclesian which was longer and crueler then al former as Orosius observs Rev. 14 1. 4. For in Egypt only were massacred 144000. sutable to the Virgins number as Ignatius relats beside infinit multituds in al other Provinces The sixth at whos opening was a great Earthquake the Sun 6 Seal Rev 6. 12. ad sinem becam black as hairy Sackcloth and Moon red as Blood begins when the fifth ended A. 311. when Constantin initiated the persecution ceased and heathen Idols with their Priests Temples and Sacrifices vanished which is the finishing or fulfilling of Christs victory founded in the first Seal By the Earthquake is understood the change of things turned topsy turvy which tends not to the Empires Politic state as the former Seals did sith 't is not yet to be dissolved but as 't is subject in a Religious respect to Satan and his Angels which was now broken in peeces with great nois The Suns blacknes and Moons rednes betokening their Eclipses design the Dragons downfal with al Pagan Priesthood The Stars fel to Earth as a Fig-tree casts hir fruits being shaken by a mighty Wind Heaven departed as a Scrole roled together viz. the Stars appeered not as letters rold up in a Book are not seen This is taken from Isaiah The Heavens shal be roled up as a scroâ—e and al their Isai 34 4. Host fal as a leaf from the Vine and Fig from the Figtree Al Mountains and Ilands were moved from their places â— Men of eminent quality and inferior or by Iles may be meant their Temples invironed with Wals like roâ—ks Thos Ethnic Temples Constantin only shut up which Julian soon opened but Theodosius quit demolished and abolished al reliques of Idol worship The Kings of the Earth great Men rich Men cheif Captains mighty Men bond and free hid themselfs in dens and rocks saying to them Fal on us hide us from his face that sits on the Throne and from the Lamb. For the great day of his Wrath is com and who shal be able to stand This shews that al Christs Enemies Maximian Galerius Maxentius Martimian Licinius Julian Emperors with Eugenius and Arbogastes Tyrans shal perish most miserably and the Lamb get a signal victory For most persecutors feeling Gods judgments heavy on them confessed Christ to be only tru God and gav him glory Here betwixt the sixth and seventh Seal is interposed a Vision Intâ—rslice Rev. 7 4. of Gods Servants sealed viz. 144000. which are the elect faithful Church contemporizing with thos said six sails This Vision is twise cited 1. At entrance of the Trumpets wher 144000. of al Israels Tribes are sâ—aled for their preservation amidst the Trumpets destruction 2. In opposition to the Rev. 4 1. 4. 5. Beasts reigning wher they are caled Virgins in whos mouth was found no guile being free from fault before Gods throne for prais of their alleigance to God and the Lamb when the rest of the World revolted and received the Beasts mark Hence 't is cleer that the Prophecy of the Beast synchronizeth with the Trumpers yet no further then going forth of the sixth when the Beasts forty two months ended with the Witnesses Rev. 11. 14. 1260. dais Now touching the first Vision of the Sealed wher their preservation is handled After this I saw four Angels Rev. 7. 1. Jer. 49. 36. stand on the Earths four corners holding the four Winds that no wind should blow on the Earth nor Sea nor any Tree The Angels who are not the same with the Trumpeters had Jer. 51. 1. 2. power to restrain the winds or tempests of war for the Parabol of winds among Prophets imports martial motions hostil Dâ—n 7. 1. 3. invasions and violent impulsions which thos Angels could curb out of what coasts or corners soever they rose til it pleas God to giv leav or liberty that wars shal rage and reign for Rev. 7. 2. 3. correcton of sin I saw another Angel haply Christ ascend from the East having the Seal of the living God who cried loud to the four Angels which had power given by setting the Winds free to hurt the Earth and Sea saying hurt not Earth Sea nor Trees til we hav sealed Gods Servants in their Fore-heads to sever them from the plagues of others as som at Jerusalem werâ— marked which must be preserved lest they should be damnified For 't is a wonder how in that Empires grand vastation by barbarous Aliens to Christ the Church could continu amidst thos storms when al conspired hir ruin and the Beast polluted al places Rev. 7. 4 c. with fals worship untainted and unstained I heard the number of the Sealed which were one hundred forty four thousand of al the Tribes viz. twelv thousand of ech or twelv times twelv thousand in al. Here the Gentils Church to be fenced with Gods Seal is figured by the type of Israel the twelv Apostles aptly answering to the twelv Patriarchs nor is it doon without good caus specialy sith the Church since the Jews rejection is to be gathered of the Gentils and fitly stiled surrogated Israel whom God owned a while til the fulnes of the Gentils was com in stead Hence S. Paul saith The Jews Rom. â—11 11. â—5 fal brought salvation to the Gentils and their casting off was the Worlds reconciling Not that els they should not be caled in du time for al the Prophets proclaim it but not by way of substitution or surrogation to the Jews unles they had first renounced Christ So St. Paul tels them It was necessary the Acts 13. 46. Word should be opened to you first but sith ye reject it and judg your selfs unworthy of eternal life Lo we turn to the Gentils This number of 12 multiplied by 12 times 12 is an Ensign of Apostolic Race or Prosapy for as the Beasts number 666 denots thos which folow him so the Apostles number designs their legitimat of-spring The Analogy of new Jerusalem Rev. 21. 12. 14. 16. shews the same in the frame wherof the dimensions of Gates Foundations Courts compas of Wals Longitud Latitud Altitud express the number of 12 or multiplication by 12. Of the Tribe of Juda Reuben Gad Aser Nepthali Manasses Simâ—on Levi Isachar Zabulon Joseph Benjamin were sealed twelv thousand in ech which Tribes are no wher in Scripture so reckoned yet diversly registred for Dan and Ephraim are here excluded and in the rest no birth-order observed but the last mix'd with the middle and younger Sons of Handmaids set before the elder-born of Wifes Sons This no doubt Judg. 17. Judg. 18. is doon for som mystery hid in so unusual order for Dan
yeer is a time of releas so the seventh Millenium shal be the Saints rest or reign the worlds releas 4. Christs coming is immediatly to folow Antichrists confusion and the seventh Trumpet with thos thousand yeers and other appendent Prophecies forego the great day of Judgment which the Jews so much celebrat and Christ with his Apostles commemorat This is no short space of hours but of many yeers in Hebrew dialect circumscribed with two real Resurrections as peculiar precincts Which day begins at the morning Judgment of Antichrist and other the Churches Enimies then alife by the Lords glorious appeering in flames of fire but ends at the general Resurrection and Judgment after the thousand yeers reign when Satan shal be loosed a short space and the wicked cast into Hel torments but the Saints translated into Heaven to reign with Christ for ever This St. Peter 2 Pet. 3 7. 8. 13 cals The day of Judgment and perdition of ungodly Men adding immediatly Beloved be not ignorant that one day ther newly named with the Lord is as a thousand yeers apertly intimating that the very Judgment day shal be a thousand yeers when he and his Brethren the Jews look for new Heavens and a new Earth wherin dwels righteousnes according to his promiss Wher was this promiss being before John saw the Apocalyptic Vision except in Isaiah I creat new Heavens and a new Isai 65. 17. Earth and the former shal not be remembred or com into mind Isai 66. 22. Again As the new Heavens and new Earth which I wil make shal remain before me so shal your seed and name remain which is a main evidence how God wil rebuild it 5. This is that Kingdom ready to judg the world as St. 2 Tim. 4. 1. Paul saith I charge before the Lord Jesus Christ who shal judg quick and dead at his appeering and his Kingdom For at last 1 Cor. 15. 24 28 general Judgment he shal resign the Kingdom of his Church to God the Father that he may be subject to him who subduâ—d aâ— to himself that God may be al in al. So far is he from entring a new Kingdom Ergo that which shal neither be before the Lords appeering nor after the last Judgment must needs be betwen both which is the Millenar reign This is a sly subtle Argument 6. This is the Son of Mans Kingdom which Daniel saw to Dan. 7. 14 27 whom was given dominion glory and a Kingdom that al People Nations and Toungs should serv him when dominion and greatnes of Kingdoms under Heaven shal be given to the Saints of the most high as the Angel interprets This cannot be after last Judgment sith he must then resign not receiv a Kingdom but his and Johns is the same becaus they begin at one term the destruction of the fourth Roman Beast viz. that in Daniel Dan. 7. 11. when he was slain and his body given to the burning flame that in John when the Beast and sals Prophet are cast alife into Rev 19 v 20. a lake burning with fire and brimstone As also becaus both their Judgments are alike which by comparing wil appeer For Daniel saith I beheld til the Thrones were set and Judgment given Dan. 7. 9 10 22 Rev. 20. 4. to the Saints who possessed the Kingdom So John I saw Thrones and they sat on them and judgment was given to them who lived and reigned with Christ a thousand yeers What can better conform or cohere For whatever the Jews or Christ and his Apostles delivered touching the great Judgment day is taken out of Daniels said Vision viz. that Judgment is to be accomplished by fire Christ to com in the Clouds in the glory of his Father the Saints to judg the World with him and Antichrist abolished with the brightnes of his coming Lastly This is that large Kingdom shewed to Nebuchadnezar in a statu of Dan. 2. 34. 35. 4 Kingdoms not that of a stone cut out of the Mountain while the series of Monarchy remained for this is Christs Kingdoms present state but the stone which becam a Mountain when al Kingdoms were utterly defaced or destroied which must needs be his Millenar reign 7. The Roman Empire is the fourth Kingdom reveled to Daniel Imagine confusa but not according to the distinction of Facts or specification of Fates as it was to John nor is it strange to see a thing unveled in general yet most particulars sealed or conceled For the surrogat Cal of Gentils in Jews stead was shewed to Peter and other Apostles but the particular Fates and Stats not known til Christ reveled them in Apocalyptic Visions For the order of times and cours of things to be acted was reserved til Johns revelation The Mother-Text whence the Jews ground an expectation of the great Judgment Day wherto almost al descriptions in the new Testament refer is Daniels said Vision of a Session when the Dan 7. 9 10. c. fourth Beast was to be destroied but the grand Assises resemble their Synedrion or chief Court wher the Pater Judâ—cii had his Assessors sitting on semicircle seats before him I beheld saith he til the Thrones were pitched not cast down as late Translations render and the Antient of dais Pater Consistorii did sit and the Judgment of the whol Sanedrim was set and the Books opened Here the name and form of Judgment is cited and twise after repeated 1. At amplification of the V. 21. 22. â—6 wicked horns tyranny when judgment was given to the Saints of the most High 2. In the Angels interpretation That the Judgment shal sit and take away his Dominion to consume and destroy to the end Wher note that Cases of Dominion Blasphemy Apostasy or the like belonged to the Sanhedrim whence St. Jude and the Jews cal it The great day of Judgment Jude v 6 7. and describe it by fire becaus the Throne was a firy flame and wheels as burning fire a firy stream issued out before him and the Beasts body was given to the burning flame The like expressions are in the Gospel wher this day is intimated or inferred the Son of Man shal com in the Clouds in the glory of his Father with his holy Angels thousand thousands ministred to him as Daniel saith I saw one like the Son of Men coming in the clouds to the Antient of dais Hence St. Paul learning that the Saints shal judg the world becaus Thrones were set and judgment given them confuted the Theslaloniens fals fear of 2 Thes 2. 2 3. Christs coming then at hand becaus that day cannot be til the Man of sin first com and reign his appointed time as Daniel foretold whos destruction shal be at the Son of Mans appeering in the Clouds but not before For Daniels wicked horn or Beast acting in it is Pauls Man of sin as the Church from hir in fancy ever interprrted 8. The Kingdom
one thousand yeers on Earth Herof see Dan. 7. 14. Luke 9. 11 15. Luke 21. 31. 2 Thes 1. 5. 2 Tim. 4. 1. For the Millenium caled by the Jews and St. Juae the great Day Rev. 11. 15. of Judgment or Judgment of the great Day is the seventh Chiliad current which Christ shal consummat with the general Judgment This is his grand Assises beginning with the seventh Trumpet the process wherof John describes by a duple Rev. 20. 5. 6 12. Judgment and Resurrection beside the millenar reign betwixt both The morning shal be of Antichrist and his adherents whom Christ shal confound at his coming and then shal be 2 Thes 2 8. the first Resurrection the Evening on the remnent of his Enimies Gog and Magog whos number is as the Sea sand which shal end with last universal Resurrection when the last enimy Death being totaly vanquishd he shal yeeld up the Kingdom 1 Cor. 15. 24. 28. his Church to the Father that God may be al in al. This is the one thousand yeers Sabbath in which the Saints shal reign with their King on Earth and ever after enjoy an Eternal rest in the highest increat Heaven not in a new material World of Heaven and Earth as som suppose So saith Irenaeus the L. 5. c. 28. World was created in six dais and in 6000. yeers shal consummat at end of which coms the 7000th or Sabbath to the Saints Thes are his sublime nicities or self-singular novities if Ipse dixit may pass current for warrant He hath many mo but thes the best which shal suffice to shun prolixity His best basis of building beside what is before answered Epilog 2 Pet. 3. 7 8. relies on St. Peters words of one thousand yeers as one day which he stifly presseth to be the precise day of Judgment immediatly forenamed yet Davids one thousand yeers as yesterday and Peters one day as one thousand yeers doo not denote so many solar yeers in special as they dote or dream but only in general that no time dimensions no not thousands of yeers are any way considerable to God who is al Eternity and his works not to be measured by transitory time St. Ibid. v. 9 10. Peters words are directed as an apt answer to Scoffers who instantly ads The Lord is not slack concerning his promiss ac Men count slacknes but long suffering to us ward and unwilling that any should perish but that al should repent But the Day of the Lord wil com as a Theef in the night wherin the Heavens shal pass away with great nois and the Elements melt with servent heat c. Which cleerly indicats that God wil certainly perform the promiss of his coming and is not slack for one thousand yeers to him is but as one day So thos words doo not relat to the preceding Day of Judgment which he toucheth obiter or occasionaly only but is a meer answer to the said Scoffers which is his sole scope or subject as al Orthodox exposiors agree Medi Paraphrasis acuta Medes witty Paraphrase TO set a fairer gloss or garnish on his Devise he givs a Paraphrase on 2 Peter 3. prety Paraphrase on the whol Chapter which shal be curtly contracted St. Peter exhorts the beleeving Jews to Vers 1 2 3 4. mind the holy Prophets words concerning Christs coming to Judgment which also the Apostles confirm but forewarns that in the last dais shal com Scoffers which walk after their own wais or wils saying wher is the promiss of his coming For since the Fathers fel a sleep al things continu as they were from the Creation Thes last dais are the times of the Churches Apostasy under Antichrist as St. Paul speaks in the later times som shal depart 1 Tim. 4. 1. from the Faith giving heed to seducing Spirits and doctrins of Devils They consider not how the Heavens were of old by Gods Word Vers 5 6 7 8. and the Earth standing out of the Waters the great Deep and in or amidst them the Clouds or Floodgates hanging about it wherby the World then in Noahs dais perished but the Heavens and Earth now are by the same Word kept in store reserved unto to fire against the Judgment Day which Irenaeus cals a flood of Fire as the Prophets express it by firy flames and perdition of ungodly Men. But beloved be not ignorant of this that one day with the Lord is as one thousand yeers and one thousand yeers as one day As if he should say Glossa corrumpit Textum wheras I mention the Judgment day lest ye may mistake it for a common day know that one day with the Lord is as one thousand yeers and contrarily for the Prophets speak of Christs coming indefinitly in general not distinguishing first and secund which the Gospel from Daniel more cleerly teacheth but we being rightly instructed in both must apply ech to its proper time The Jewish Doctors writing of this Day cite Davids words one thousand yeers in thy sight are as yesterday yet is not that Day named but St. Peter specifies it and immediatly subjoins his words seeming rather to respect the Jews saying of that day then Davids For they are usaly taken as an argument why God is not slack in his promiss sith 't is not a question whether the time be long or short to God in whos eys millions of yeers are as yesterday but to uâ— who measure by dais and hours Justin Martyr and Irenaeus apply St. Peters words pointly or precisely to the Judgment Day or great Day of the Lord which is to last or continu complet a thousand solar yeers The Lord is not slack in his promiss tho this day be deforred Vers 9 10 to the end but long suffering toward us which is caus of th supposed slacknes not willing that any of Israels seed should perish but that al should repent as he exhorted them at Jerusalem to doo that Acts 3. 19. 21. their sins may be blotted out when the times of refreshing shal com til the restitution of al things which God speaks of by al his Prophets or els they must perish with the rest of Infidels For that Day wil com as a Theef in the night when the Heavens shal pass away with great nois as crakling of fire and the Elements melt with fervent heat the Earth also and works therin shal be burnt up Sith then al thes shal be dissolved or abolished what persons ought ye to be in al godly conversation Which should sute to our faith looking for that Day of God to com if we wil sbun the peril of it Nathelesse whatever thos Scoffers say who doubt or deride the promiss we according to it expect new Heavens and Earth a new refined state of the World wherin dwels righteousnes as Isaiah speaks ch 60. 20. 21. ch 65. 17. ch 66. 22. wherfore beloved sith ye look for such things be diligent to be found
Christ was fairly agitated THe name term or title Christmas Christide State of the Question Christs Nativity or Birth-day may indifferently be used sans scandal as men pleas being meer tittle tattle or word-war but the thing or matter of most concernment is whether it be lawful useful or behooful to set apart solennize and sanctify one day or mo annaly in memory of Gods greatest mercy to Mankind for sending his only begotten beloved Son to sav sinners by assuming our Nature into his Person and suffering death for us Specialy sith his dear Spous the Church hath instituted and injoyned it to be religiously not riotously observed by al tru Christians Which causless controversy shal be succinctly and sincerely discussed with al modesty and moderation on both sides not declining to by diverticles The Opposers cheif Objections folow in order Ob. The tru time set season main month and direct Day is utterly unknown or cannot certainly be prefined or prescribed Ergo the thing is not to be used Sol. The consequent halts on al four feet for the thing is pious and imposed by authentic authority tho the time dubious or disputable nor is the antecedent veritable or irrefragable for al antient Tradition tels that it befel at the Hyemal Solstice then sited on December twenty five but now removed farther forth ful twelv dais and eight hours because we folowing the Julian Calender without reforming take in ten minuts and forty four secunds every yeer more then the Suns tru revolution allows which in one hundred thirty four yeers complet a day yet still December twenty five tho not at Solstice So the Gregorian Calendar subtracting ten dais which should hav bin twelv keeps so long righter before us Hence Luk. 1â— 8 9. our Saxon Ancestors caled it Midwinter day as John Baptists byrth day is caled mid-Summer being just six Solar months or half a yeer asunder and known to be Estival Solstice by his Fathers then waiting in the cours of Abia implying that day John 3. 30. for Christ was born as dais were beginning to lengthen and John at shortning whence John saith He must increas but I decreas alluding as som surmise to the time of both their births Justin Martyr makes it most manifest by Augustus Caesars Censual Role which grand general Tax accited Joseph and Mary to Bethleem that he was born December 25. about Winter Solstice which Tertullian the best Antiquary precisely ratifies Chrysostom saith they received it from most accurat Observers dwelling at Rome who had it traditionaly from their Antecessors up to the Apostles wherto Origen Cyprian Austin Lâ—o and al Antients agree Leo saith Christs generation is the Churches initiation and the Birth-day of the Head a beginning of the Body For the Church in imitation therof consecrated Fests to the Apostles Martyrs and som Confessors which in process of time multiplied beyond du bounds but most of them expunged by our Mother Church since the In Niâ—omedia Reformation Dioclesian burnt twenty thousand Martyrs on Christs byrth day December the twenty fifth as tru Records testify which are proofs sufficient for the season month and day yea far better then al their negativ cavils to the contrary yet to gratify them it shal be granted gratis that the time is incertain if they will freely and fairly confess the Thing which impudence it self cannot deny to be lawful That Christians may without offens keep holy one Anniversary day appointed by the Catholic Church in memory of our Saviours manifestation in the flesh Ob. The bug Bear title Christmas is taken from the Popish Mass Ergo the thing represented or celebrated must needs be superstitious idolatrous and antichristian Sol. The word Missa Mass is derived from missio sending becaus at celebration of the Eucharist al non-Communicants were dismissed or bid go forth but used by the Church to signify sacred service long yer Popery was hatched or Antichrist appeered and al superstitious Ceremonies crept up since are crushed or cashired by our Church Mass in old Saxon language imports a Fest or Holy-day as Verstegan informs yet more probably Fests had that appellation from Mass but no matter of moment lies in words no more then to cal our week dais by their old Heathen names which may be altered or innovated at the imposers wils and al words meer wind free or far enough from Popish superstition and Antithristian Idolatry Ob. Many Ethnic customes remain stil among the Vulg in our Land Ergo the thing which occasions them is to be abolished as Ezekiah demolished the brasen Serpent Sol. The inference is infirm for good grain must not be cast out with weeds nor is the brasen Serpent a semblable instance which the Israelits made an Idol and burnt Incens to it but rude People adore the tru God with som mixture of foolish fashions now mostly left being better taught Yet the Antecedent argues that this levan hath continued ever since their conversion and is a proof beyond exception of its Antiquity and that it was stil celebrated on December 25. Ob. Sundry superstitious Rites of Carols Washâ—ils Riots Drinking Dancing Dicing Carding and prophane sports borowed from the mad Saturnalia held in Decem. for the honor of Saturn and Ceres to whom they sung filthy Cariles like thes Carols are retained stil Ergo such scandals should be suppressed root and branch Sol. Let al just scandals and abuses be rooted out as most are but the impeachment is impious invented by the Scripture Almanack maker that becaus Pagans did such wicked pranks to fals Gods Christians doo the same in serving the tru God Indeed the Saturnalia were held in December but Ceres Cariles in April and what is either to Christmas Nor may common Carols which are sacred songs like holy Anthems suted to the Seasons be compared with Heathen Hymns but Washails are rude ridiculous revellings almost antiquated Such attendant abuses may be redresâ—ed or repressed by Ministers prudence and Magistrats penalties without which the Lords day would be prophaned like the rest The Church only appoints praiers and praises to God not allowing any abuses nor are riots practised on Christmas day which was ever sanctified very devoutly with divine Service Sermons and Sacraments when al Houskeepers fed at home temperatly but al excess doon on the dais appendent which is reasonably restrained Drinking Dicing and al exorbitant enormities may be decried by preaching or discarded by punishing but civil Dancing moderat Carding and harmless country sports for recreativ mirth to shew Peoples rejoycings tolerated 'T is preposterous to use the Mattock when a prunning Hook wil better rectify For noxious surcles may be pared or pruned off yet the main Tree or thing preserved from rooting up Lastly for Belly fare ther is modus in rebus and much ods betwixt gurmandizing superfluity and gratuitous hospitality with charitable feeding the poor which yet through general poverty and parsimony is greatly abated that ther is more caus to complain of
one end nor is it so sole-sufficient to shuffle out the right religious celebration of al other Festivals for wher is it said we shal sanctify that only or why doo we ordain others upon occasions the Ascension was Christs last act of appeering on Earth yet may it not exclud the commemoration of his Resurrection no more then that can includ the celebration of al antecedent blessings or benefits imparted by his Passion Circumcision Nativity and Conception let God be glorified in al his wondrous works yea thos Annal Fests were instituted by the same authority that the weekly Lords Day tho this haply first by the Apostles meeting theron A. C. 324. to break bread which yet they did at other times but Constantin published the first Edict or Law for strict observing of it which Decree enjoyns also an Anniversary celebration of other Fests consecrat to our Saviours name as Eusebius and Sozomen relate thos words of the fourth Commandement six dais thou shalt labor are only permissiv thou shalt hav leav to labor six dais not preceptiv to injoyn it sith the sole intention is to sanctify the seventh Master Fisher who writes judiciously of this subject saith Of Gospel Festivals that the moral part of the fourth Commandement in the first words Remember to keep holy the Sabbath Day injoyns only a Sabbath no precise particular time to Gods public service but the Ceremonial commands the seventh day since abrogated on which God rested to be halowed yet the Lords Day is not appointed to be sanctified by the Letter of that Commandement nor is it moral no nor doth the Gospel giv any warrant to keep it weekly St. John specifies two times of Christs appeering to his Disciples John 20. 9. 19. after his Resurrection 1. At evening the same day he Luk 24 29. 33. 41. 42. rose when they assembled with the dores shut for fear of the Jews and had broild fish with an Hony comb for supper but they met not to celebrat his Resurrection as new Sabbatarians teach nor had they any Praying Preaching or other Divine duties ther mentioned For Mary Magdalens going to the Sepulcher with Spices and the two Disciples traveling John 20. 26. to Emaus cleerly convince it in their reput to be a or commonday 2. After eight dais or when eight dais were complet which haply was the ninth so it fals on the secund third of next but cannot be on the first day of the week unles they say as som doo that after eight dais must be interpreted before eight dais viz. on the seventh which is preposterous In al the Acts of Apostles is no appointment of holy Assemblies on the first day abov the rest St. Paul being to depart next morow cam together with the Dâ—sciples at Troas on the Acts 15. 28. 29. first of the week to break bread which al grant was Sunday night and continued together til Day-break must we therfore keep the Lords day from Sunday night til Monday morning or rather from Saturday night to Sunday night as they say surely they then met daily to Pray Preach and break bread without distinction of one day before another and that assembly was in the night when the Lords day was past In al the sacred Epistles of Paul James Peter John Jude is not one syllable of the Lords day thos words ther remains therfore Heb 4. 9 11. 14. a rest to Gods People are not meant of a temporal weekly rest but a spiritual eternal in the Heavens wher Christ Jesus our high Priest is gon before us into which Men must striv to enter by Faith being begun in this life by ceasing from sin and dooing righteousnes but finished or perfectly continued in the life to com Indeed St. Johns speech That he Rev. 1. 10. was in the Spirit on the Lords day at Ile Patmos shews ther was a day then so caled but whether it were a Festival whether weekly or Annal And if weekly whether the first of Christs Resurrection or sixth of his Passion which the Greecs kept weekly til Constantins Edict and Patmos is a Grecian Iland is not expressed nor is the weekly celebration of it commended or commanded in sacred Scripture Yet it is very antient even in the Apostles dais grounded on the foresaid words and generaly received in al Churches so 't is a custom constitution or tradition of the Catholic Church but no Doctrin or Article of Faith prescribed in Gods Word as al Orthodox Authors agree The Church set it apart in stead of the seventh day on good grounds 1. The Morality of the fourth Commandement requires set dais or times for Gods public service so the Church according to the liberty wherwith Christ hath made her free consecrated the first day among other Annals to be weekly kept holy without any affiâ—mation of morality which is but the blind zele of som men 2. The equity of a seventh day under the Law moved the Church to assign a like proportion of the first day every week to be Religiously halowed howbeit shâ— hath sufficient Reasons to refuse the last day and chuse the first 1. that by not observing the Sabbath Christians might be and they are freed from the yoke of the Ceremonial Laws 2. that herby a difference or distinction might be put betwixt us and the Jews The like two motivs or inducements she hath to chuse the first 1. Becaus God began the Creation on that day 2. In memory of our Saviours Resurrection becaus therby he mightily declared himself to be the Lord in which regard t is caled the Lords Day yet t is so spoken by way of affirmation not appropriation as if he declared himself to be the Lord at Mat. 1. 23. no other time or no day els to be termed the Lords 1. For he mightily declared himself to be the Lord by being born of a pure Virgin as no meer man ever was and that is so wel to be caled the Lords day yea he self expresly cals it his day John 8. 56. Semblably in sustaining Gods wrath for the sins of the World he mightily declared himself to be the Lord and the Passion day may be so stiled Again by ascending into Heaven in his Apostles view he mightily declared himself to be the Lord and that is also the Lords day 2. Christ by his Resurrection occasioned the first day to be kept holy whence som Writers say he changed the Sabbath into that day not as if he were Author or Institutor and did actualy set it apart to be halowed but only was Causa sine qua non or occasion of it as 't is said here the Papists made Nov. 5. an holy day yet the Parlement inacted it 3. That Christs rising is a part of Mans redemption but not the whol work but his Incarnation Birth Passion Ascention hav their several shares so wel as the Resurrection Sith then to be conceived born crucified buried rise again ascend
I prefer venerable Antiquity ratified by our Church to phantastic fanatic novities of modern devisers in al Adiaphorals Let thos that lov Monarchy Prelacy Liturgy Burial Sermons Mariage by Ministers and harmless holy dais hold their Opinions stil but such as wil hav none shal hav none with my good wil so every one may ride his own Hobby-Hors If Adders wil not be charmed nor Panthers tamed let them remain wild or wilful stil One punctilio rests wheâ—in I would gladly be right understood that I somwher blazen the personal virtues of som Soveraign Princes and brand others Vices as Henry 6. and Richard 3. which al Histories doo for Mens instruction but never handle their Regal perfections or imperfections For 't is oft seen as in thos two with many mo that a good Man is an il Magistrat and contrarily which writers may display for the general good but I hav more moral maners and Serpentin sublety then to meddle with State-matters that are too high for me If they shal depress or discard Ministry Tiths Glebes Patronages Universities Hospitals Corporations Common Law Chancery or what els as is doon to Monarchy Prelacy Cathedral Churches Liturgy holy Fests Civil Law high Commission Court Service at Burials Ministerial Nuptials I shal sit silent in a corner to condole such reverend ruins but wil never put Pen to Paper against the Authors Actors or Abettors having no authority so to doo only I vent my Opinion in point of retiocination not resolution touching the lawfulnes or usefulnes of them as others doo theirs sans scandal or offens to any unles gauld Jades wil winch This is the common Character or cogniscance of a so caled cursed Cavalier which I cannot but own or acknowledg how odious so ever Couste qui couste non est mortale quod opto Let cost what cost it may No mortal thing I weigh Howbeit I claim the privilege of Conscience promised and proclamed to al except Popery and Prelacy which concern me not For what crime caus or color of hate can be alleged against such simplicians as never acted on any side nor were ever questioned for Delinquents as I was not yet twise imprisoned both by Sea and Land sav that they dissent in Judgment or Opinion So doo al Sects Septs and Fâ—ctions one from another yea among themselfs in ech which is no Moral vice nor civil fault Quot homines tot sententiae so many fancies as faces The Catholic Moderator checks al contenders about points of Religion and givs good Counsil in a few Rythms to this effect Why for Opinions inter-kil we thus Who 's truth not force but reason must discus Reason whos chief force in Opinion lies Reason whos fals gloss oft deceivs the Wise God doth in lov peace concord unity dwel Hate envy malice confines are to Hel. Now to return from this Apologetic digression thos ten foregoing cavils are their best Basiliscs of Battery which are cast or couched into Enthymems for easier capacity and both Propositions in ech fals or fucatious but the astructiv Arguments folow built on surer foundations 1. The universal Church in al ages both institued thes Fests 1 Argument in Oecumenic Councils by precept and injoined them to be observed by al Christians in practise who annaly celebrated Christs Birth day and others for his sake which is so good or better warrant then any particular Churches or Congregations can pretend to erect Fests or Fasts yet thos very lawful and laudable 2. The Lutherans celebrat Christmas with som other Festivals 2 Arg. stil and sundry Calvinists wish it had bin never decried or disused among som of theirs 3. Our Church since the first plantation of Christianity 3 Arg. hath constantly celebrated them with al Religious Rites of divine Service Sermons and Sacraments specialy Christmas day 4. Divers Divines who in youth decried them most fiercely 4 Arg. hav of late waxing wiser defended and solemnized them to their great glory which palinodial recaâ—tation both in Expâ—rt◠〈◊〉 Pulpits and practise like St. Austins Retractation is a stronger proof on their behalf then the best Bulrushes prealledged against them 'T is tru that the hearts inward holines in thanksgiving for this chief work of our Redemption is a most acceptable sacrifice to God yet may not extern worship in Congregations and other lawful exultations be rejected or vilipended 5. The disusing or despising them is a ready step in the 5 Arg. vulgar to Atheism or Irreligion when no solen Service or Sermons are used 6. Their nauseous contempt or explosion is an act of affected 6 Arg. Apostasy from the Catholic Church and of Schism or separation from our Reformed Mother which al obedient Sons should detest or decline for Aerius first branded set Fests and levelled Prelats with Presbyters for which pride with other heresies he was justly condemned and cast out of the Church 7. The Church of Smyrna soon after the Apostles dais 7 Arg. celebrated Polycarpus Martyry praying that God would permit them to consecrat the Birth-day so they cal it of his blessed death with joy and gratulation at their holy conventions to bestow that lov on Martyrs which is du for Christs sake whos disciples and imitators they were This pointly provs the antiquity of set Fests dedicated to Apostles and Martyrs which exemple the Smyrniens folowed Yea Christians from the Gospels very dawn met at Martyrs Monuments to serv God yer Churches were erected and from such Assemblies Churches had their origin 8. The end or necessity of Christs Nativity is triple 8 Arg. 1. That Gods promises and his Prophets predictions might be fulfilled 2. That God by it might manifest his lov to Mankind 3. That al lying under the Law might be redeemed els eternal death had passed on al Men sith al sinned Hence we are bound to render sincere thanks for thes inestimable benefits by a triple outward expression of gratulation 1. In Psalms Hymns and spiritual Songs 2. In providing plentiful fare for our family inviting needy Neghbors to our Tables and large liberal alms at our Dores 3. In harmless mirth music and sports of recreation for Gods glory every Man more or less according to his ability and quality but not in prophane pleasures riots surfets excess drunkennes chambering or wantonnes as too many heretofore hav doon 9. If we may every 5. of Nov. as the Jews did in the Fests 9 Arg. of Purim declare our joy for a temporal deliverance of the State much more may we with praiers and praises record Gods special spiritual mercy in Christs Birth being a great joy to al People Al Fests lat celebrated in our Church are consecrâ—t to Christs honor or for his sake as shal appeer by exact enumeration of ech in order of the several Moneths 1. the Circumcision Jan. 1. 6. when he fulfilled the Lawish Covenant in his flesh 2. Epiphany or Apparition either in memory of the Star which led the wisemen
to the house wher he was as is commonly conceived one ful yeer after his birth or from the holy Ghosts appeering in shape of a Dov at his Baptism thirty yeers after whence the Churches in Egypt celebrated both birth and Baptism on one self day or rather from both for thos Magi cam along journy from Persia or Arabia which they could not finish in the first twelv dais and immediatly after their departure Joseph warned from God by an Angel in a dream fled with Mat. 2. 13 14. his wife and the Babe into Egypt but at hir Purification forty dais after his birth they were al three at Jerusalem and went Luk. 2 22. back to Bethleem wher the Magi found them in a privat hous for the Shepherds not they found him at an Inn in a Manger Luk. 2 7. 12. wrapped in swadling clothes so they returned not to their City Nazaret as most men from Saint Luks ambiguous words Luk 2. 39. mistake til their coming from Egypt as the current conteâ—ure Mat. 2 2. 9. of Scripture makes it cleer The Star indeed appeered to the Mâ—gi twelv dais after his birth in their own Country but they took their journy almost a yeer after when it reappeered to their ineffable joy and led them to the hous no In having bin before at Jerusalem to enquir wher the King of the Jews was born Yea Hâ—rod being deluded by their not returning slu Mat. 2. 16. al males born in Bethleem and coasts therof from two yeers old and under according to the time he had learned of the wisemen which evidently implies that Christ was abov a yeer old at the Epiphany of the Star and immediatly carried into Egypt Now his Baptism is referred to that same day Jâ—â— 6. which Alias Syriacus an Arabic M. S. and others cal the benediction of waters hence our Church appointed the first Lesson of that day Isaei 40. touching John Baptists mission and the secund Mat. 3. which â—nds with Christs Baptism but the Gospel is Mat. 2. about the Stars appeering which appertly argues that t is cald Epiphany from both Som cal Christmas day Epiphany becaus he appeered then to the world but Circumcision and Purification may so wel hav that name becaus at the first he appeered in the Synagog at the last in the Temple which is Feb. 2â— 24. not so proper plausible or persuasible 3. The Virgins Purification when he was publicly presented in the Temple and proclamed by Simeon and Anna to be the Messiah 4. Matthias who after Christs Ascention was chosen Apostle by Lot March 25. in Judas room 5. The blessed Virgins Annunciation when the Angel Gabriel declared his Conception or Incarnation by the holy Ghost which together with hir perpetual virginity is ratified by a remarkable Story if tru which may be doubted The Rabies kept a Register book in the Temples Archivs of A rare story al their Priests elections with their Parents names and Deathdais so when Jesus began to preach at Jerusalem one of them died in whos place they had none fit to surrogat but hearing wel of him sent for his mother hir husband being then dead and asked who was his Father she said I am stil a very Virgin but in Youth as I was devout at Prayer an Angel told me I should conceiv a Son by the holy Ghost and he to be caled Jesus whom at the set time of women I brought forth without throwes of travel or torments which som women yet alife then present whom she named can testify The Rabies wondring at it who bore him no malice then til the fame of his divine miracles excits their teen accited the said women who attested the same wherupon they chose him and inscribed thes words on their Registry In the place of such a Priest we hav by joint consent of the whol Society elected one Jesm Son of the living God by the Virgin Mary This book since the Temples destruction by Titus is said to ly hid in Tyris som say Tiberias but the Tradition is current among the chief Jews as a late London convert relats in Print howbeit the truth may be suspect becaus no parcel or particle appeers in the Gospel that he was of their company but ever an Enimy yea al Jews blasphemously brand hir for a whore and him for a Bastard utterly denying any such Tradition which wil make most against them 6. Marc an Evangelist who penned his life April 25. acts miracles death and resurrection 7. Philip and James the lesser caled the Lords brother both being his Apostles and May 1. June 24. â—9 Martyrs 8. John Baptists birth day who was his Messenger or forerunner to prepare the way before him he preached and baptised being caled by Isaiah the Voice of one crying in the Isai 40. 3. Wilderness 9. Peter and Paul both chief Apostles and Martyrs at Rome in one day the first crucified with his head downward the last beheaded but whether in one yeer of Nero writers vary 10. James the greater Brother to John sons of Zebedee July 2â— an Apostle and Martyr slain with the sword by Herod the king miscaled Agrippa major not the Tetrarch who slu John Baptist 11. Bartholomew who was his Apostle and Martyr 12. Aug. 24. Sep. 21. 29. Matthew who being a Jew born and Publican or Tole Customer by profession becam an Apostle and Evangelist 13. Michael an Archangel who figured Christ and fought for his Oct. 18. 28. Church against the red Dragon or Devil and his Angels 14. Luke a Phisition of Antioch one of his Evangelists and Penner of the Apostles Acts. 15. Simon Zelotes and Jude the Lords Brother or Cosen German whos Mothers were Sisters being both his Apostles 16. Al Saints which is a day Nov. 1. 30. dedicated to his Apostles Martyrs and holy Confessors in general even al. 17. Andrew Brother to Peter who was his Dec 21. 2â— 26. 27. 28. Apostle and Martyr 18. Thomas Didymus who was also his Apostle and Martyr 19. His Nativity which too many through peevish ignorance make a stumbling block and laughing stock being self-proud supercilious and super-singular but shew themselfs most ridiculous to play on such poor Oaten Pipes of thred bare Arguments which make Mens ears glow to hear their harsh gaglings They stile the celebration of it superstition Heresy Heathenism terms without truth and a malitious Minister in London publicly preached that any A 164â— Fest consecrat to Christs honor name or memory is no better then that which the Israelits made to the molten Calf so like a Calf spake the Man ther be so good Records that Christ was born Dec. the twenty fifth as that William the Conqueror was Crowned King of England on that very day Yea Magistrats had so good power to injoin Fests heretofore as any Modernists hav for theirs or to suppress the old 20 Stephan one of the seven Proto-Deacons and prime
prophaned or mispent in riotous revellings by wicked persons specialy sith 't is founded in honor Thâ—s three are 〈◊〉 of our Saviour and commemoration of his chief mercy 4. Whether an express warrant of Christs precept or his 4 〈◊〉 Apostles practise be necessarily required to ratify every Religious Rite of the Church Or whether late Reformists walk by that Rule of Scriptural authority in sanctifying arbitrary daiâ— of Thanksgiving and Hamiliation with many mo Ordinances Customs and Ceremonies which they use 5. What warrant is ther to annul the seventh day Sabbath 〈◊〉 〈◊〉 or surrogat the Lords day in stead sav only that the Apostles somtimes meet on the first day to break Bread Yet the observation of this is no abolition of that specialy sith they stil frequented the Jews Synagogs on thos dais to convert them Or what for the Name sav that St. John saith He was in the Spirit at Patmos on the Lords day Yet is ther no irrefragable evidence that it was the first day Oâ— what for Pedo Bâ—pâ—sâ— excâ—pt that the Apostles Baptised whol Families in which most probably not infallibly were som Infants The bare letter reacheth not so far to assert a precise precept or precedent for either but we rely on the Churches testimony tradition interpretation and authority for al three with many mo Why not then in this point of holy Fests instituted and iâ—tended soly to our Saviours honor and service wherin is no danger but much devotion and sanctity 6. Whether Quis requisivit who required it be rightly 6 Qâ—â—â—e applied to such cases specialy the three precited Or whether it may not be better retorted who requires thes irregular Fests and Fasts appointed by particular Churches or privat Congregations upon arbitrary wil-worship or ordinary occasions Hav not Church Governors so much power or authority as modern Innovators Consider that thos great Clercs had far cleerer judgments to discern truth then silly shalow Sciolists and know that in al matters or mysteries of Religion 't is safer to offend by way of piety humility and devotion then in proud self-lov contempt or despication To take a sober reckoning on the other side what warrant hav Ministers to examin Communicants before the Lords Supper and repel whom they lâ—st Christ at first institution whos patern they pretend to folow in al particles did not examin his Disciples nor bid them so to doo but admitted Judas to partake it at his own Luk. 22. 21. peril knowing him to be a Traitor and Reprobat St. Paul 1 Cor. 11. 28. exhorts every Man to examin himself and so eat of that Bread and drink of that Cup but neither he nor any of the rest practised examination of others so ther is no precept practise or precedent for this modern innovation Yes say they St. Peter bids al be ready alwaies to render a reason of the hope in 1 Pet. 3. 15 16. them with meeknes and fear Tru but speak sincerely is this given as a rule for Pastors to examin Communicants or rather for Al Christians to satisfy Infidels or others Read the next words having a good Conscience that wheras they speak evil of you as of il doers they may be ashamed that falsly accuse your good conversation in Christ Here is no cloke or color for examining Communicants therfore beware how ye wrest or wiredraw Scripture to serv turns Hos scrupulos solvas eris mihi magnus Apollo Cleer thes points and to me Great Phoebus thou shelt be This brief Essay or Epigram being a Theological Theory Corollary is purposly premised as a Prodrom or Patern of 670. such som larger som lesser to be published by Gods grace in two Folio Tomes so soon as they can be transcribed and impressed wherof the Enchiridion now com forth jointly with this work is as it were the Table or Catalog containing the Arguments of them al. Thus writers toil and travel in vain to pleas or profit variously disposed Readers led wholy by Opinion Affection or Prejudication most of which wil rather retribut sharp scofs and scurrilous censures then deserved thanks or commendations but 't is best Buoy-like to bear up amidst al boisterous billows of spite and scandal maugre Mens malice and al envious or venemous toungs To shut up al with two homespun verses His Epigramatibus facies non omnibus una Nec diversa subit quales soluere Gemelli Thes Essais hav not al one face to see Nor much unlike as Twins are wont to be Sitne superstitio Natalis Festa sacrare Christi inter varios lis odiosa fuit Ther 's hateful strife ' mongst som whether to keep holy Christs Birth-day Fest be superstitious folly Scaurus ait renuit Varus utri credere vultis Tam facile est lites conciliare graves Scaurus saith Varus gainsaith which wil ye Beleev So easy 't is great brawls t' agree In dextram potius pietate offendere praestat Quam laeva opprobriis spernere Festa sacra 'T is better right hand-wise by zele t' offend Then Holy dais left-like with scorn vilipend Discite quod verum est moniti nec temnite Christum Sed colite aeterno Festa dicata Deo Learn truth that 's taught and doo not Christ defy But Fests ordained t' eternal God apply Though my silly reason and shallow resolution specialy in Valeâ—â—ctâ—â—â— Dotage be no way regardable or reliable on in the learned Common wealth yet to satisfy som special Friends who earnestly entreat it I will openly unmasque or declare my judgment in six controversal points but very briefly and bluntly 1. Touching Mans Souls production I hold Traduction against the universal Tenet of Infused by Creating and Created in Infusing 2. For Predestination to eternal Life or Death I beleev it to be with reference to Gods prescience of pure simple Intelligence not of his free Pleasure to shew his Power by any absolut irresistiv Decree 3. Concerning Church Government I defend Episcopacy for the best form of Ecclesiastic Polity as instituted by our Saviour analogicaly and by his Apostles actualy or apertly but continued in al Churches ever since til Mr. Calvin changed it in case of necessity 4. About Christs Millenar reign on Earth immedialy before in or at the last day of judgment and general Resurrection of al human flesh and for his eternal personal reign on a new Earth resigning his kingdom of Glory to his Father my Opinion amidst such a copious cru of learned Clercs who debate it diversly both wais must needs be amphibolous or ambiguous like a giddy Ostrich which having laid hir first eg at rovers on the sands regards not wher she lais the rest nor on what heap she sits abrood but doo rather declare then incline to the former and profes my self advers to the later Me trahit in dubios aliorum assertio sensus An reget in Mundo hoc Christus an Arce Poli Others opinions make me doubtful whether Christ shal
Witchcraft Witches justly punished with death for their fals beleef that they can doo such mischief and a wil or purpose to act it their Trade being neerer to a new Religion then a Craft or Science Such as are content to be poor may easily resolv to Censure be honest so thos that hold Hel to be no real place and Devils meer Metaphors must of cours deny Witchcraft yea many who pretend to be wise pious professors are too incredulous of Witches contrary to the faith of al Gods People Exod. 22 18. both Jews and Christians who wil not suffer a Witch to liv as God commanded The best is only privat persons deny it but al public Princes and Christian Common-wealths make strict Laws against it Saul destroied Wisards and such as had familiar Spirits yet in distres caused a Witch of Endor to rais Samuel as the spectre seemed with whom he consulted Serjeant Glyn who at last Lent Assises in Cornwal condemned eght Witches upon pregnant presumptions and personal confessions can scientiously satisfy any Man that ther be such impious confederats with Satan els al Laws and Magistrats that question them for their fals imaginations or intentions to work mischief if they can doo none were most unjust and to execut them bloody De Regno purae Caliginis Of pure Darknes Kingdom BEside al Soveraign powers Divine and Human precited Eph. 6. 12. Mat. 12. 26. Mat. 9. 34. Eph. 2. 2. John 16. 11. the Scriptures specify rulers of this Worlds Darknes even the Kingdom of Satan and Principality of Beelzebub over Devils or Phantasms in the Air as Satan is stiled Prince of the power of the Air and Prince of this World becaus he rules in this Worlds darknes So they under his dominion in opposition to the Faithful caled Children of the Light are properly Children of Darknes The Kingdom of Darknes is a confederacy of Deceivers who Kingdom of Darknes to get dominion over Men in this World devise erroneous doctrins to extinguish the Light both of Nature and Scripture p. 333. c. therby to seduce silly Disciples and so disprepare them for the Kingdom of God to com Fabula narratur mutato nomine de te Let the name changed be The tale is told of thee The darkest part of Satans Kingdom is without Gods Church among such as beleev not in Christ yet doth not the Church like the Land of Goshen enjoy al Light necessary to the work injoined by God but as Men born blind hav no Idaeâ— of any bodily Light nor can any conceiv greater then he hath perceived somtimes by his own senses so is it with the Light of the Gospel and understanding too that none can imagin any greater degree therof then he hath attained Ther be four causes of spiritual Darknes 1. By abusing or abolishing the Scriptures Light for weer 1 Caus not knowing the Scripture the chief is wherto almost al the rest are consequent or subservient wresting it to prov Gods Kingdom so oft cited to be the Church or multitud of Christians now living or that shal rise at last day but the Kingdom of God was first erected by Moses ministry over the Israelits so saith he but none els cald his peculiar People which after ceased when they refused to be longer governed by God and chose Saul Since which time God had no proper Kingdom by pact or covenant but only as he ever was is and shal be universal King of al Creatures ruling according to his absolut Wil and infinit Power Nor are any now under any King or Kingdom by pact sav our secular Soveraigns til Christ shal com again to reign eternaly on Earth Succedaneal to this said error is that Christ now in Heaven hath som one Man or Assembly by whos mouth he speaks givs Laws and which represents his Person This regal power under him the Pope claims generaly over al the Church but in particular stats the Pastors or Presbyteries of thos places which begets such darknes in Mens understandings Hence results another error that a Christian Kingdom had need to receiv his Crown by a Bishop as if the claus of Dei gratia depended on that Ceremony So al Ecclesiastics assume the title of Clergy caling al others Laity or People simply Hence also arose the distinction betwen Emperors Civil Laws and Popes Canons which last were but bare Canons or Rules voluntarily received by Princes til Charlemaign becam Emperor but afterward as the Popes power increased becam commands or Laws and Emperors allowed them For the Pope pretending al Christians to be his Subjects makes it capital for any not to be of Roman Religion but tolerats Jews Mahometans and Pagans to enjoy their own Rites if they offer no scandal A secund abuse of Scripture is turning consecration into conjuration or inchantment for to consecrat is to offer giv or dedicat decently and devoutly any thing to God by separating it from common use or prophane to be holy and peculiar for Gods service by his Ministers hands but when Papists pretend to change the nature or quality of a thing as in the Lords Supper to make Bread and Wine by saying this is my Body this is my Blood to be Christs very Body and Blood it must either be Gods extraordinary work which 't is not being doon daily and frequently or a vain impious conjuration wherby they would hav Men beleev a change of Natures contrary to the testimony of their sight and other senses If the Aegyptian Sorcerers who turnd their Rods to Serpents and Waters to Blood or at least to seem so had made no change in shew but only outfaced the King that they were Serpents which looked like Rods would not al Men tax them for Liers Thus Priests tel the People that they hav turned Bread into a Man nay a God requiring Men to worship it which is gross Idolatry The words this is my Body or represents my Body can extend soly to the Bread which Christ consecrated with his own hands for he said not the Bread wherof any Priest shal say this is my Body shal be instantly transubstantiated into it nor was this doctrin harched in the Church of Rome til under Innocent the third not 500. yeers ago when the Popes power was at highest and Peoples darknes heaviest that Men could not see the Bread they eat specialy being stamped with Christs figure on the Cross as if the very wood was transubstantiated which they ate together with the Body So at Baptism they use many Charms in name of the holy Trinity with the sign of the Cross at naming ech Person as in consecrating holy Water the Priest saith I conjure thee Creature of Water in the name of God the Father Almighty and Jesus Christ his only Son our Lord and by virtu of the holy Ghost that thou becom conjured Water to driv away al the Enimies powers c. The like is doon in Benediction of Salt and Hony mixd therwith