making or ordaining Bishops c. ancient Authors that from the Apostles time there have been these Orders of Ministers in Christs Church Bishops Priests and Deacons And in that our Church mentioneth the reading of Holy Scripture it is clear that in her account she taketh in the very times of the Apostles and meaneth that from the Scripture it may be proved that Episcopacy was erected while the Apostles were living Which shall give me warrant to take one step more backward from the Age next to the Apostles to the Apostolical Age it self and to affirm that even then there was such a Sacred Order of men as we now call properly strictly and by way of eminence and distinction Bishops Now that we meet with the Name frequently in our Translation and oftner in the Original is altogether out of doubt The grand Question is about the thing whether in those days the Office Power and Order of a Bishop was distinct from and in any respect superiour unto the Office Power and Order of a Presbyter And though the Sence and Practice of the succeeding Age be enough to make us morally certain that it was so because it cannot be reasonably suppos'd that men so harassed by Persecution so zealous for Truth and Honesty and so careful to observe the Apostles orders even in the least things could or would conspire together to make an universal defection from so main a part of Christianity as the Government of the Church is yet setting aside that consideration to me it seemeth obvious and certain that Christ the great Bishop of our Souls erected an Episcopal Power and that the Apostles continued and propagated it I mean still a Power above that belonging to Presbyters This I shall endeavour briefly to shew 1. By making good the Affirmative and then Secondly By clearing up those difficulties which are usually brought from Scripture to prove the Negative 1. For probation of Episcopacy we begin with the Ordination of the Twelve Apostles which evidently differ'd from the Mission of the Seventy two Disciples in whom 't is conceived that the Office and Power of Presbyters was founded Now the Twelve Apostles were indeed Bishops though they were not clenched to any particular Sees and Chairs which the necessities of those times would not give way to For the clearing of this it is observable that the Mission of the Twelve Apostles as to their own Persons was extraordinary and that which none could pretend to in following Ages because they were sent immediately by Christ himself and had a common jurisdiction and care over all the Churches that should be and were endowed with a Power of working Miracles to confirm the Truth of their Doctrin But then their Authority and Charge as to their Function was an ordinary and standing Power that was not to dye with them nor to cease as Miracles did after a little interval but such as was to be transmitted to others from time to time and so to continue to the Worlds end Now if it doth appear First that the Twelve had a Superiour power over Presbyters Secondly that this Power was to be imparted and communicated to their Successors for ever Thirdly that this was no other than the Ordinary Episcopal Power Then this will suffice to shew that the Twelve Apostles were truly and indeed Bishops in their ordinary capacity and consequently that Episcopal Power was erected in their Time First then That the Twelve Apostles had a Superior power over Presbyters appeareth not only from the Extent of their Commission which compared with that given to the Seventy two Disciples was much larger for as the Father sent Joh. 20. 21. Christ so Christ sent them with full power to Teach and Govern the Church according to God's Will and to ordain Successors and in all respects to execute that power which he was invested with and had delegated unto them but moreover it is clear from the Exercise of this their Authority for they ordained Deacons Act. 6. They Ordained Matthias and took Act. 1. him into the number of Apostles who before was one of the Seventy two as Eusebius tells us twice they made Decrees Euseb lib. 2. c. 1. and sent them abroad to be observed in all Churches Act. 16. They had power of Censure and Jurisdiction every single Apostle had over inferiour Presbyters for St. John threatned ambitious Diotrephes that when he came he would remember his deeds meaning that he would correct him with the Rod of 3 Joh. his Apostolical Power And so were Hymenâ—us and Alexander delivered unto Satan by St. Paul after that he was ordained an Apostle This is enough to shew the Superiority of the Apostles 1 Tim. 1. 20. power 2. Again This power of theirs was no Temporary thing that was to vanish with their breath but that which was to be communicated to others to be transmitted unto Posterity and to hold as long as there should be need of it that is as long as the World should hold For so the promise of Christ runs Lo I am with you always even unto the end of Matt. 28. 20. the World Here our Lord did engage not to be with their Persons alone for they were to dye within a short time but to be with their Successors too that is to assist their Function for ever And truly had not Christ assisted it marvellously it would have fallen e're now since it hath been so lustily beav'd at especially in these last Ages 'T is plain that our Saviour intended that the Apostles power should continue to the Worlds end I mean their Ordinary power which was for the Regiment of the Church For their Extraordinary power of speaking all Languages and working Miracles which was for the Planting of the Church was not to last long but to cease after a while So that it was their ordinary and standing power to Administer Sacraments to Preach to Govern to Ordain and to exercise the power of the Keys this was that which was to hold to be delivered and banded down from Generation to Generation Now if there be any truth in that Promise of Christ this Apostolic Power and Office doth last and still continue and is even at this hour in the World 3. Thirdly then this Power we speak of is really that which we now call Episcopacy The Apostles Function is part of it in Deacons more of it in Presbyters and all of it in Bishops there the whole Ordinary power centers and is united The Twelve were called as their immediate Successors were many times also called Apostles in respect of their Mission and Authority from Christ but in respect of their Office and Inspection over Christ's Church they were indeed Bishops They were the first possessors of Episcopacy and the Bishops now are their Successors to the Apostolate 'T is plain that they themselves and the Church following them understood them to be no more than Bishops in their ordinary capacity For as on
THE Good Old Way OR A DISCOURSE Offer'd to all True-hearted PROTESTANTS Concerning the ANCIENT WAY OF THE CHURCH And the CONFORMITY of the Church of England THEREUNTO As to its Government Manner of VVorship Rites and Customes By Edward Pelling Rector of S. Martin Ludgate and Chaplain to his Grace the Duke of Somerset Jer. 6. 16. Thus saith the Lord stand ye in the ways and see and ask for the Old paths where the Good Way is and walk therein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Con. Nic. London Printed for Jonathan Edwin at the Sign of the three Roses in Ludgate-street 1680. TO THE Right Reverend Father in God HENRY Lord Bishop of London one of the Lords of His Majesties most honourable Privy Council My Lord I Am oblig'd to offer to your Lordship these following Papers which will the rather need a good Patron such as your Lordship because the Times are Censorious and many mis-guided people are ready to clamour against a man that shall adventure though out of pure Charity to direct them contrary to their own minds Maximus Tyrius observed long ago that Man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such a morose querulous and Squeamish stomach't thing that he will cry out at whatsoever crosseth his Humour whether it be wrong or Right I do not doubt but it may be my Lot to receive such Returnes from some and as to mine own particular I do not care if it be especially since Clamouring is again become a Mode I am sure the Design of this little piece is Honest for it aimeth at Peace and unity which in these uncertain and tottering times is the only Expedient to secure the interest of our Religion against a Forreign Enemy Many even of different perswasions in other things are agreed in this But the great question is what are the beast Means for the compassing of so Excellent an End And some to use their own Expression are for setting the Church doors wider open meaning that they would have some of our Usages and Constitutions thrown aside because they are not fit for their Tooth unless it be to bite at But were this thing fairly Practicable I beleive 't would be as ineffectual in its issue as 't is unreasonable in it self For how impossible is it to satisfie Desires that are still craving we could never yet tell nor can they themselves what will really stint them only some have told us in general Terms that they would have every thing down which is not of Primitive use of which they themselves must be judges too So that if they will please to conclude against the whole frame of our Discipline and Government away it must or else they will not be satisfied Concessions hitherto have been so far from being Advantageous to the Church that like General Indulgences they have only made ungrateful Spirits the more Bold and Insolent so that they hope at last to get into the Saddle Those five Reverend Divines who were fain to lay their Noddles together to give birth to Smectymnuus among other Huge Reasons for the Abolishing of our Liturgy urged this for one because forsooth it had already undergone some Alterations As for instance whereas in King Edward the Sixth's time days of Abstinence were called Fish-days afterwards that word was altered and Fasting days was put in its room From which Mighty Argument those great Logicians and Magisterial Divines did strongly conclude that the whole Service-book might be laid aside Find the Consequence He that can but sad and long Experience hath shew'd us what advantage designing and insatiable Men will take of every little thing to make it a Precedent and to plead for more still that after the removal of this pin and that and so on the whole Fabrick may at last tumble upon our heads Would to God this design was not on foot now But however some endeavour to stop our Mouths yet we have Eyes as well as They and there is too great Reason to conclude that many that is to say some Atheists some Jesuited persons and some whose low Fortunes and Interest together with their Malice engage them to be Factious do directly level their aim at the Ruine of our Establish't Church We are so charitable as to hope that many of our Dissenters are better conditioned But as in the late Troubles the Rebellion went further than the first Raisers of it did intend for they hoped to force the King to buckle to their Terms when others behind them did resolve to force Him and Monarchy to the Grave so we have grounds to believe that now while one party desires an accommodation in some matters others make use of their Help and Assistance with an intent to overthrow all This unadvised concurrence of our over zealous Brethren in this Juncture though it be of most evil consequence yet is the more to be pittied because they imprudently strive against their own securities For it is evident to any indifferent Eye that the great Rampier against the Church of Rome is the Church of England whose Doctrines are a certain Antidote against poysonous Principles from abroad and whose Government and Discipline do tend of themselves to Order and Unity at home Yet certainly it is want of Judgement and clear insight into the Nature of our Establishments which hath made some so passionately to oppose them because they will not give themselves the leasure to read and consider those Books which all along have been written in defence of them by learned and good Men who saw of what vast use they were to the interest of the Protestant Cause And though I may not expect that my little pains will be taken notice of much less prove successful when the labours of so many great men have been lost yet I had some reasons to induce me to discourse purposely of the Antiquity of our usages the rather because a wrong and groundless notion runs about that all our Constitutions were Originally borrowed of the Romanists so that whosoever now is a strict Conformist is looked upon by the heady rabble to be Popishly affected and stands fair to be knockt down when opportunity shall serve which is the main thing wanting Not to dissemble with your Lordship I did not long ago discourse upon this Theme in the Pulpit And finding the subject so acceptable and in a manner a new thing even to intelligent and sober persons I had some strong invitations to publish those short Collections which I had then made But knowing the Niceness of the subject and the Capricious humour of some men who lie upon the Catch I found it necessary to take all into pieces and to throw aside some things and to add many more and more largely so that my task was like the mending and altering of an old House which is many times so troublesome and chargeable that a new one may be built at a cheaper rate And now my Lord I hope the world will not condemn me for entitling this
though inconsiderable Piece to your Patronage Every Creature would lay its young in a secure place and so would I mine And though that be enough to excuse me in point of prudence for seeking the best shelter yet my obligations to your Lorship do moreover require me in point of Duty to express my Gratitude in some little measure though I confess 't is much more easie to contract a new debt to your Lordship then to make any tollerable acknowledgement of an old one That God would preserve your Lordship in honor and safety and make your great cares and indeavours successful to the good of this poor Church that is to your Lordships own hearts desire as it ought to be the Prayer of every honest and sincere Protestant so it is especially of him who is Particularly bound to your Lordship in all Observance and Duty EDWARD PELLING Octob. 13th 1679. The General Contents Pag. Â THe Occasion and Scope of this discourse 1. Reasons for observing the Old Way 8. and Objections answered 17. Advantages to be gotten by observing the Old Way 22. The Conformity of the Church of England to the Old Way shewed in its Government 26. The Antiquity of Episcopacy in the Primitive Time cleared and vindicated 27. The Government of Episcopacy in the Apostles Times 33. Objections against it removed 41. The Conformity of our Church in her way of Worship the Antiquity of Set Forms in General 49. among the Jews 50. among the Old Christians 54. and in the Apostles days 62. The Antiquity of the English Liturgy in particular 73. and of its parts 74. The Antiquity of our Rites and Customes 88. of the Cross c. 89. Mischiefs occasioned by forsaking the Old Way 102. It has hindred the Gospel 103. bred Schisms 105. occasioned Atheism 106. served the Interest of Papists 108. Innovators poysoned with Jesuitical Principles 111. and Acted by Jesuites in their Practices 122. The Conclusion 127. The Good Old Way OR A Discourse offered to the Consideration of all True-hearted Protestants c. SInce these fresh Confusions and Distractions have broke in upon us by occasion whereof this our poor Nation like a distemper'd Body is all on a Ferment several bad humours striving to be predominant and all conspiring to stifle that which is indeed the life and safety of the whole I have often thought upon the dangerous condition which the Jews were in under the Reign of good Josiah and upon that excellent Advice which was given them for the prevention of their Ruine Now thus it was For many years backward there had been an unhappy division and breach among the Of-spring of Jacob the Nation was divided into two Bodies the People became two distinct Houses and the Twelve Tribes that came peaceably together out of Egypt were now broken into two great Parties and so srael was against Judah Throne against Throne and Altar against Altar This Rent began under Jeroboam the Son of Nebat who was the Head of the Ten Tribes and caused them to revolt from Rehoboam the Son of Solomon During which unhappy Breach neither party Prospered yet Israel that made the Breach first prosper'd least and was undone first Of twenty Kings that reigned over Israel successively there was scarce one I think we may say not so much as one that served God with an upright and sincere heart and of these Hoshea was the last in whose days Israel for their Transgressions were captivated and brought in subjection to a forein Power Now what was done to the House of Israel was threatned to be done also to the House of Judah because that unnatural Breach had occasioned the growth of Idolatry throughout the whole Land Lo said God I will call all the families of the Kingdoms of the North and they shall come and they shall set every one his throne at the entering of the gates of Jerusalem c. Jer. 1. 15 16. To prevent which great evil if it were possible good Jostah setteth himself withall his heart to reform Religion and to set the Worship of God to rights He burneth all the vessels of Baal pulleth down the Idolatrous Priests breaketh inpieces the Idol which was in the Temple defileth Tophet and the like Acts he did as we read at large in 2 Kings 23. And God was so well pleased with the King 's Zele even when the Reformation of Religion was in his intention and purpose onely that he promis'd him that because his Heart was tender and he humbled himself before him the evils threatned should not befall Jerusalem in his days Thou shalt be gathered into thy grave in peace saith the Lord to his Anointed and thine eyes shall not see the evil which I will bring upon this place 2 Kings 22. 20. Thus far God was gracious to the People of Judah that for good Josiah's sake he determined to defer at least their destruction for a time the King's Life was yet between them and ruin as long as Josiah should live no alteration was to be but things should go with them after a tolerable good sort but when once their King should be taken away they were then to expect nothing but Desolation and a Curse unless they did repent themselves seriously and in time according to Josiah's Example It was at this time that the Prophet Jeremy was inspir'd and sent by Almighty God to tell all the People their Transgressions and to call them to repentance and to acquaint them before hand with their certain doom if they continued in obstinacy and hardness Return saith he ye backsliding children and if ye will return and put away your abominations then shall you not remove out of the Land Circumcise your selves therefore to the Lord and take away the fore-skin of your hearts ye men of Judah wash your hearts from wickedness thar ye may be saved Be instructed O Jerusalem lest the Soul of God depart from thee lest he make thee desolate a land not inhabited These and such as these were the general Lectures which Jeremy preached in the ears of the people But then he goes on to give them more particular Directions he shews them the steps of their Forefathers he bids them tread as the Saints and Servants of God did tread in the days of old he requires them to lay aside their love of Novelty and new-fangled Devices and to go hand in hand all of them unanimously and together in that ancient way which did lead men to Heaven when Religion was in its purity Nothing but this could prevent Jerusalem's Downfall and the whole Nation 's ruin for all those by-paths which their Fancies had hitherto found out or made did lead onely unto Mischief and Destruction there was no way of setting things to rights or of giving them security but to return to that sound good and holy Religion which had been established in the beginning Thus saith the Lord Stand ye in the ways and see and ask for the old paths where the good
way is and walk therein Which words were spoken to the Jews by way of special direction but they were left to the Church of God for perpetual use and may be very profitable to us for particular application especially when the Judgments of God threaten us and two great Clouds hang over us each laden with thunder and each ready to discharge it self upon our heads And when the days of our Peace seem to be numbered when for the divisions among us great are the thoughts of heart and those Divisions have hastened that evil which our other sins have deserved Then surely if ever is the time for us also to stand in our ways and see whether 't is that we are going or to ask for the old paths before we take a further step and fall into perdition For all our present Calamities are come upon us by reason that men have forsaken the old and the good way as I shall shew anon those private Avenues and unbeaten Paths which the Singularity of some fond people hath sought out have served onely to shelter a sort of Hedg-birds and Banditi to make a spoil of us and of them also And therefore before we enter irrevocably into Ruin before we see this once glorious Church to fall being betrayed by those who have been nursed up in her Bosom and have eaten of her Bread before we preach her Funerals and lament at her Obsequies while others laugh and sing Ah Ah so would we have it If we have the least sense of any thing that is honourable wise or just we cannot but look back upon our Declensions and be grieved for our Folly and at last enquire after the old good and safe way that we may find rest for our Souls before Trouble cometh upon our Loins or the Harrow upon our Backs So that I shall take occasion to discourse of this matter with immediate respect unto our selves and in these times of degeneracy and danger when things are in an unsettled condition with us and Religion is off the hooks or at least turneth upon a very uncertain hinge I shall direct my Brethren as Jeremy did the Jews to the days of old as the best and perhaps the onely Expedient to gain sure Footing And in the prosecution of this matter I shall shew 1. What a reasonable just and safe Proposal this is that we should ask and seek for the old paths and walk constantly therein notwithstanding their desires of Alteration and Novelty who are given to changes 2. What an useful and advantageous thing it would be unto us if we would but be so wise as to walk unanimously according to this Rule 3. And how mischievous and hurtful the Practices of those have been and are who have declined from this good way who have left the old paths to walk in Paths of their own tracing out 1. That this is a reasonable just and safe Proposal that we should ask for the old paths and walk uniformly and constantly therein notwithstanding their desires of Alteration and Novelty who are given to changes Antiquity is that which most people are fond of for it gives a marvellous Credit to all manner of Constitutions and no Nations were ever yet so rude and barbarous but that they have held those things to be of most venerable and sacred use which have been of the most primitive and ancient Institution We see it in all Humane Societies that they gain a mighty esteem from the Date of their Foundation the further they go to derive their Original the more Fame and Veneration they acquire and then most of all when their Original is like the Head of Nilus that cannot be discover'd We see it in all Humane Laws that the longer they hold the deeper root they take till at last they become fundamental and immoveable We see it in all Human Customs that when Antiquity hath worn them into Prescriptions they are like the Laws of the Medes and Persians unalterable that you were as good stemm a Torrent as strive against a very silly Custom which has been handed down to men from their Forefathers Now since Religion is derived from him who is the Ancient of days since it is of the most Divine Descent and the most perfect Constitution it is strange if Religious Ordinances and Customs should not have at least the same Advantages which all things in the world besides have that is become the more lovely and venerable for being ancient It is strange that men should most affect Singularity there where they have the least plea and reason to be singular Before I proceed 't is necessary for me to lay down these three Cautions following to prevent uncharitable mistakes 1. That I do not take upon me to defend the Validity of all Church Traditions at large or to maintain the Sufficiency thereof to determine all Controversies concerning Faith or Manners Every man knows to how many just Exceptions that Pretence is liable and I do not intend to do the Church of England that great disservice as to say or intimate that in these distracted times of ours it would be enough for us to have recourse unto former Ages and to stick to that which we find practised then No our Establishments do not stand upon the Practice of the Church alone there is a superiour Rule of Scripture to which they are agreeable all of them at least none are contradictory and therefore we do not look upon the Sense and Practice of Primitive Times as the sole or the main thing to be regarded 2. Nor do I intend to urge the Authority of Antiquity as if every particular thing were to be observed religiously by us which we find to have been instituted by the Apostles or to have been observed in the Ages following For several Rites were grounded in the beginning of Christianity upon certain special Reasons which Reasons failing and ceasing in after times those Rites too have been thought fit to be laid aside Such was the Anointing of the sick with oyl which S. James required chap. 5. ver 14. and such were the Agapae or Love-feasts mention'd by S. Jude ver 12. and such was the Veiling of women in publick Assemblies which S. Paul speaks of 1 Cor. 11. 6. and such was the Abstinence from things strangled and from bloud which was enjoyned by the first Council at Jerusalem Acts 15. 29. And some other things there were very anciently observed in the Church which yet this and other Reformed Churches saw reason to abolish or discontinue as being useless now or unsuitable to our Times 'T is not my purpose therefore out See the Preface to our Liturgy Of Ceremonies why some are abolish'd c. of a fond regard unto Antiquity to oblige men to revive those Customs though never so ancient which the wisdom of our Forefathers thought convenient to bury 3. Much less would I persuade the World to have any the least Veneration for Antiquity in opposition to Christianity if
any thing can be found among us that is either in genere fidei untrue or in genere morum unlawful For Custom though never so gray-headed cannot be any Prescription in Bar of Truth Cypr. ep 73 74. and without Truth it is nothing else but an inveterate Error But God be blessed this reacheth not to the prejudice of the Church of England because as nothing can be found in our Doctrine which is really false so nothing can be found in our Discipline which is really and in the nature of the thing evil Instead of those many whiffling Pretensions which peevish and ignorant men have used against our Government our Rites and our Way of Worship if they could shew us but one Masculine Reason to prove our Establishments to be contrary to God's Word the Debate would soon be at an end and we would give up our Cause and our Lives also as well as our Livings to please them But this Advantage we have that many great and famous Divines in the Reformed Churches abroad who have searched into our Constitutions with more Impartiality that is with better Eyes and Judgments and Spirits than our own Brethren could never yet discover any thing in them that is repugnant to the Scriptures In former Ages Bucer and Peter Martyr and Zanchius and Melanchthon and several excellent Writers more have delivered their Sence much in favour of our side Nay the Learned Calvin himself though he was constrain'd by the necessities of Times to erect a New Discipline at Geneva yet was he far from condemning the way of this Church In an Epistle to the Duke of Somerset he did acknowledge that God had made him an especial Instrument of restoring purum sincerum suum cultum in regno Angliae his pure and sincere Worship in the Kingdom of England and he severely condemned those Seditious and Brain-sick People for so he call'd them who under colour of the Gospel would have brought in Disorder and Confusion In an Epistle to those Englishmen at Frankfurt who would have alter'd our Settlements he intimates that there was no manifest Impiety in them and therefore advised them not to be stiff and capricious above measure And in an Epistle to Bullinger he doth confess that he himself persuaded Bishop Hooper to Conformity And in this last Age the great H. Grotius who for Learning and Moderation Grot. ep ad Gedeon à Boeâ—sel was the Phoenix almost of his time look'd upon the way of the Church of England with admiration as that which came nearest to the Primitive Simplicity And among the present Dissenters if such as are more sober and judicious than the rest would but please to speak out they must needs do us right too and confess that however some of our Usages are not point-vise just as they would have them and suitable to their humours and who can tell what will or can be so yet none of them are indeed naturally and intrinsecally unlawful Nay it is much to be suspected that those wayward and hot Spirits among us who are profest Patrons of Separation would not find much fault neither if their former Declamations against our way were but forgotten and their Books burnt and their Interest and Credit in the world were but secure at least if their own Hands had but been concern'd in settling this way They would have been well pleas'd could they but have said Lo this is the Bethel that we have built But because this beautiful Fabrick was erected by other Hands now nothing will serve their turn unless it be said Lo this is the Babel that we have helped to pull down The summe is this that though the Plea of Antiquity be not sufficient to justifie those Ecclesiastical Constitutions which either tend not to Edification or are used after a Superstitious manner and to Superstitious ends or are bad and sinful in themselves yet if the Constitutions be such as have been originally occasioned by some Scripture-hints and intimations if they be such as are retained and used for some solid lasting and perpetual Reasons if they be such as serve to Decency in God's Worship to Order Peace and Unity among Christians and if they be such too as are not offensive scandalous or evil in their own nature then I say the Plea and Súffrage of Antiquity doth add that gloss and advantage unto them that they ought not to be laid aside for mens Humour 's sake but should be esteemed venerable safe and worthy of all acceptation Now this we conceive to be our Case in every particular and therefore supposing the usefulness reasonableness and lawfulness of our Constitutions which many Learned Divines have abundantly proved if it be further made to appear and I shall endeavour to shew it in the Process of this Discourse that these our Constitutions were observed in the Ancient Church of Christ and that this was the old path wherein Millions of blessed Saints walked while Religion continued fresh and fair within its Inclosure then more will not be needful to convince any rational serious and sober man that this is a good as well as old way wherein we also may and ought to walk notwithstanding the Pretences of those who love to walk irregularly and by themselves 1. For it is to be considered that if there be any safe and good way certainly it must be found among the Ancient Christians and the Stream of Religion must needs be still purer and purer the nearer we come to the Fountain Ex ipso ordine manifestatur id esse Dominicum verum quod sit priùs traditum id autem extraneum falsum quod sit posteriùs immissum Tertul. de Praescript adv Haeret. Head I speak now of things concerning the Government and Discipline of the Church And questionless those things could not but be in a very good posture in the first Ages when the Minds of Christians were full of Simplicity when their Quando Domini nostri adhuc calebat cruor fervebat recens in credentibus fides Hieron ep ad Demetriad Spirits were holy their Designs honest and their Factions few and their Interests united When the Bloud of Christ was yet warm in their hearts and their Faith was so fresh and sprightly that they chose to die rather than they would depart from the Rule that had been fix'd by the Apostles When Persecutions were so rife that Christians had other things to do than to study or think of Innovations in Religion and let me add also when they had such an account as was clear and certain in comparison of that which later Ages have had touching the Original and Institution of things which came so lately to their hands We indeed cannot certainly tell what were Apostolical Traditions but such as we find in Scripture because we want many good Records which were written in the early days of Christianity Nay in S. Jerom's time they were posed to tell certainly what Vnaquaeque
Provincia abundet in sensu suo praecepta majorum leges Apostolicas arbitretur Hieron ad Lucian Rites were of Apostolical Appointment and they did generally call the Customs of the Church and the Injunctions of their Ancestors by the name of Apostolical Traditions But yet 't is reasonable to believe that Christians of the second and third Century who gave diligence to search into and had means to find out the Original of many Ecclesiastical Observations were able to give a very fair and satisfactory account what had been transmitted to them from the Apostles and what not For some of them conversed with the Apostles themselves or with some of them as Polycarp Ignatius and S. Clement of Rome Others again as Irenaeus and Justin Martyr were acquainted with Apostolical men And others were so near to these as Clemens of Alexandria Origen Tertullian Cyril c. that it was not very hard for them to know whether the Ordinances and Customs then used in the Church did owe their birth to the first Preachers of Religion or whether they were postnate to the Age of the Apostles Do not we know by the Acts and Monuments of former times what the Governours of our Church did and appointed in the beginning of the Reformation under King Henry the Eighth Why it is very probable then that what the Apostles did and instituted at the Planting of Religion under Nero Vespasian and Domitian might be easily known to those Fathers of the Church who lived and flourished some ten some thirty years after them and others onward to an hundred or say two hundred years successively So that if it shall hereafter appear that the outward Frame of Religion which is establish'd in the present Church of England was the very same Model for the most part which was used anciently in other Churches in the days of those primitive Writers and the very Model which they professed to have received from Christ's immediate Successors then I cannot imagine what just reason any man can have against the asking for and the walking in a way so ancient so laudable and so safe If he will not grant that our Establishments were instituted by the holy Apostles which yet in probability is true that they were appointed by them as things useful decent and convenient though not as necessary in every particular he must needs grant that they were appointed by due Authority that is by Apostolical Persons and so may claim veneration and observance at our hands Besides it is to be consider'd that not to the Apostles onely but to their lawful Successors also was that Promise of our blessed Saviour made that he would be with them always even unto the end of the world Matth. 28. 20. and that other Promise that he would send his Spirit to guide them into all truth John 16. 13. Now though that Promise requireth certain conditions of us and extends it self chiefly to the necessaria fidei matters of faith and necessary matters too yet 't is altogether improbable that Christ and his Spirit should take so little care of his Church in reference to its Polity and Discipline as to forsake her in the very next age or to leave her to be abused by the Fancies of Dreamers and to be imposed upon by men of foolish and degenerous Spirits and to be defaced and spoiled of her pristine Beauty by the frothy Conceptions of men of corrupt minds I pray whither went the Spirit of Christ from the old Christians to speak unto us after the space of Fifteen hundred years How came he to suspend his Influences from those who lived Saints and died Martyrs and at last came to breathe afresh into dry bones and to restore Religion which had been lost in a long interval of Time and succession of Ages Can any but Franticks conceive that the Church was never pure till an hundred years ago Or that for so many Centuries she needed to be swept and yet a Besom could never be found till the DIsciplinarian started up and made one and swept at such a rate that with us Order Decency and Religion were quite flung out of doors and Hypocrisie and Oppression were set up in its room 2. Zanchius profest that he had rather drink old Wine than Vorst ad Theolog Heidelb in Epist Ecclesiasticis new meaning that he preferred the Sense of the Ancients above that of Modern Divines in all Points not determined in Scripture He said like a wise man and 't would be much for the Peace of Christendom if all Christians would resolve in matters of Opinion to follow the Judgment and in matters of Discipline to observe the Practice of the ancient Church But some Palats are for new Wine onely not because it is so good for the old is better but because it is new And I am not likely to persuade such to conform to the Establishments of our Church by this Argument because they are ancient Establishments Yet I would beseech them to consider in the second place that the way we plead for is not onely an old but a good way also We must not think that the Contrivers of our Constitutions and Usages were so many Fools how low soever they may lie in the esteem of men who have less Wisdom and worse Manners and value a little Serpentine Craft above the Dove's Innocence A Church being gather'd it was impossible that without Laws that Society should hold together or answer the ends of its Foundation and therefore Government was necessary and of all sorts of Government that by Bishops was thought most convenient and fitting because presumed to be the best Defensative against Faction Schism and Disorder and the Experience of all Ages hath found it to be so Again since the Church is a Collection of men learned and unlearned who are set apart to worship God and do hold their Title unto Christ by their Faith in him it was judg'd very expedient that Set Forms of Publick Prayer should be prescrib'd both as a Repository of wholsom and sound Doctrines and likewise as a Provision for the necessities of the ignorant and moreover as a Preservative of Order Unity and Peace among Christians Lastly considering that the Worship of God is to be celebrated with solemn Decency and Comliness suitable in some degree to the Greatness of that Majesty which is to be adored certain outward Rites and Ceremonies were appointed as good means to conduct 1 Cor. 14. 40. men to a sense of Religion and to the exercise of Godliness and to create and stir up the Devotion of the Mind and the Reverence of the Heart For by the Judgment and Practice of the whole World it doth appear that an external Solemnity and Observance of Circumstances such as Habits Ornaments Gestures c. do bring a mighty respect to all secular Transactions and the Grandeur of Princes Courts of Courts of Judicature and of Civil Corporations is much upheld and Government becomes venerable
by the use of Rites and Ceremonies though little in their own nature In like manner the use of Ceremonies in the Service of God and in all Sacred Transactions doth make a great impression on mens Minds it commandeth Reverence which is the security of Religion and conveyeth through our senses into our hearts an awful regard of what we are about and as apparel upon our bodies serveth to maintain the vital heat within so do these outward Appendages help to preserve the very heart of Religion which consisteth in true Piety and Devotion This is enough to shew the wisdom of those who first chalked out unto us this old way for which we now plead And before men cry out against this way they should do well to consider whether they can direct us to a better But our Dissenters could never yet do this They could pull down our Government and throw out our Liturgy which yet was quite contrary to their Solemn Declaration they could abolish our Declarat of April 9. 1642. Ceremonies and destroy our Discipline and any Child or Dunce can spoil a Model which none but an Artist can set together But though they had the confidence to mar things yet they had not amongst them all the wit to mend them Government which sate easie upon the Shoulders of unprejudiced people before became an intolerable burthen to all by their pretended Reformation Though at first the World was in love with their new Trangum yet 't was soon weary of it and in a little time threw it away with scorn and indignation What a grave decorum was there in all Churches before and what intolerabiles ineptiae Fooleries and Ridicules succeeded them Were not the Houses of God turned into Theatres Was not Religion turned into a Comedy And were not all sacred Offices brought into contempt so that men abhorred the offering of the Lord Why 't is strange that those men who in a fit of good nature are so kind as to pity the weakness of their Forefathers and are so silly as to be puffed up with a windy conceit of their own knowledge will not be so modest and just as to allow the Ancient Assertors and Props of Christianity the due Credit of having been wise men 't is strange I say since these Starters aside from the old Paths never altered those Establishments which our Fathers left us but still they altered them for the worse What a thin pitiful and impertinent business was the Directory in comparison of our Service-book And yet that was the onely thing that was like a Platform and that did not very well please themselves And since His Majesty's Restauration a new Liturgy was offered to the World for a Tryal of Skill and yet it would not pass the Contrivers of it could not satisfie either us or their own Party by it And if you will go back to former times you will find that they were Bunglers from the beginning To which purpose the story is observable which the Learned and Excellent Dr. Hammond relates of those four Classes View of the new Directory of Reformers in the Reign of Queen Elizabeth who had set themselves up in this Kingdom These had made complaint to the Lord Burleigh against our Liturgy and entertained hopes of obtaining his Favour in that business about the Year 1585. He demanded of them whether they desired the taking away of all Liturgy They answered No. He then required them to make a better such as they should desire to have settled instead of this The first Classis did accordingly frame a new one which I suppose was that Book of Common Prayers mentioned by Bishop Bancroft but it was according Bang Pos B. 3. c. 10. to the Geneva Form But this the second Classis disliked and altered in 600 particulars That again had the fate to be quarrell'd by the third Classis and what the third resolved on by the fourth And the dissenting of those Brethren as the division of Tongues at Babel was a fair means to keep that Tower then from advancing any higher Thus he Now certainly that outward Frame and Constitution of Religion was very wisely contrived which Clubs of peevish and restless Spirits have been pecking at for these hundred years together and yet are at a loss how to raise any tolerable good Fabrick upon the ruins of the old one And then I appeal to any indifferent person whether it be not the safest course for men to walk in that way which taking it from one end to the other and in the main is so good condition'd that either you need not or cannot mend it 3. And yet besides what has been said already there is a third very considerable Argument to shew what great Reason we have to stick to our Establishments and it is this that our Way is not onely Ancient in respect of it self and incomparably useful in respect of its ends but is also that which was generally used by all Professors of Christianity in the beginning Had our Government and Discipline been Local and set up in this Church of England alone there might have been some room for an Impeachment of Singularity But you shall see that the Way which is settled among us was for the most part the great and common Road which all Saints and Martyrs observed of old so that we do not onely plead Prescription but we plead it from the joynt consent of all Christendom and our Constitutions carry as great Countenance and Authority as the Catholic Church can give them Scarcely shall you find any ancient Records of either the Asiatic or African or European Churches but we can fetch Testimonies out of them touching the universal use of most of our Establishments if not all And can we reasonably think that a Platform so received all Christendom over without contradiction and handed down unto us from the Practice of all Natious so separated by distances of place and so divided by differences of language could be an Imposture or Corruption Is it not rather to be presumed as a thing probable and likely at least that it came originally from the hands of those who first planted Christianity in the several Quarters of the World It is a Rule in Tertullian that quod Tert. de Praescr adv Haret apud multos unum invenitur non est erratum sed traditum That Religion which did so consent with it self up and down in so many places was derived from the Apostles or Apostolick men who scatter'd themselves into all Nations and resolved to teach people but one general Way To say that the beginning of many Usages in the Church is unknown is a plain confession of their Antiquity and just ground for a suspicion that they bear Date with the first Publishing of Christianity To say that every one of our Customs was at first the fancy of some private person which by continuance and contagion came at length to be a public Rite
seemeth to be as groundless an Assertion as the former For the Devisor of that Custom was either an Heretic or a Catholic First then suppose he was a known deceiver suppose he had fair opportunities of going into all parts and great ability of speaking all Languages and a strong design of corrupting the Simplicity of Religion yet it is impossible that so many wise and watchful Fathers of the Church could sleep all that time and suffer every Province and Countrey to be overrun with Superstition and Innovation in a trice Consider seriously but this one following Instance Montanus was a very early Impostor for Tertullian at last became a Proselyte to his Party This man pretended to have been inspired and profess'd greater Sanctity of Life than other men insomuch that his Adherents called all sober and regular Christians by the name of Psychici that is Animal or Carnal Gospellers He condemned all second Marriages and would have a Euseb Eccles Hist lib. 3. enacted Laws of Fasting and endeavoured to introduce a Custom of observing more Lents than one b Hieron Epist ad Marcel in a year The Christians at that time were very severe in their times and manner of Abstinence and were ready enough to comply with any usual though never so austere kinds of Discipline But yet when Montanus went about to impose upon them his attempting an Innovation gave such an Alarm to the Bishops that the Church rose up against him as one man and condemn'd him for an Heretic though if Tertullian c Non quòd aliquam fidei aut spei regulam evertant scil Montanus Maximilla sed quòd planè doceant saepiùs jejunare quà m nubere Tert. adv Psychicos may be believed he did not Innovate in any matters pertaining unto the Faith Now when we consider this single Instance can we be so unreasonable as to imagin that a Government which was set up every where was a new-fangled device Or that a Discipline which was received every where was a private Invention and of a Seducer too Or that Forms and Rituals which were used every where were Brats begotten by some doating Head and superstitious Brain and then thrown into the Bosom and forc'd into the Embraces of every Church in the World 2. Well to mend the matter a little suppose this Author of these Customs to have been a Person of Note and Eminence in the Church yet we are much mistaken if we think that the Governours of the Church were such tame easie and flexible men as to receive and admit of new Customs upon the Recommendation of a single or private Person though of unquestionable Integrity for they refus'd Offers made them by whole Churches For instance The difference about the keeping of Easter is as famous as it was old The Churches of Asia observed it on the day of the Jews Passover on whatsoever day of the week that happened The Western Churches observed upon the day when our Lord rose from the dead This Variety of Observation was from the beginning if there be any truth in Ecclesiastical History and in a little time it begat a Controversie first between two Bishops Anicetus of Rome and Polycarpus of Smyrna S. John's Disciple The matter was debated between them but neither could Polycarpus persuade Anicetus to recede from his Custom nor could Anicetus persuade Polycarpus to recede from his So they parted good Friends Almost thirty years after this Controversie Euseb Eccles Hist l. 5. c. 23 24. was revived between whole Churches in the time of Polycrates Bishop of Ephesus and Victor of Rome Several Provincial Synods were summoned to consider of the matter and on each hand Tradition was urged The Western Churches insisted upon a Tradition which they had received from some of the Apostles the Churches of Asia pleaded a Tradition which they had received from S. John who 't is likely recommended that Custom to them to gratifie the Jews And perhaps the Plea on both sides was good But so stiff they were on each hand that no Arguments could prevail with either Party to relinquish their old Custom and to take up the other so that Victor in a great heat would have cut off tot tantas Ecclesias Dei so many and such eminent Churches of God from his Communion had not the great Prelate of Lyons Irenaeus stood in the gap and reprehended Victor for his rashness Now he that shall seriously consider this story with all its Circumstances cannot with reason believe that the Ancient Churches were easie to be impos'd upon or to be corrupted with Superstition when they stood out so resolutely against an innocent Tradition Much less is it credible that a few Persons though of Repute and Dignity could possibly leven all Churches in Christendom with their private Inventions And therefore when we consider how all Churches of old did conspire as in the same Faith so in the same Government in the same Ministrations and generally in the same Rites too and those now in use with us here we must needs be startled in our thoughts and be posed to conceive how these things could arise all at once of themselves without any hand like so many Mushromes that start out of the Earth in a Night or how they could be disseminated by any Private hand Rather it seemeth reasonable to impute them to the Special Providence of God and to the Institution of the first Ministers of Religion who probably did recommend these usages as things useful or convenient though they did not Ordain or Impose them as things simply and universally Necessary I do not pretend peremptorily to derive all our Customes from Apostolical Practice although there are such fair evidences of the Antiquity of many of them that we might strongly argue that point if the Ancient Christians may be allowed what is allowed Jews and Heathens to be good Witnesses of matters of Fact But my purpose is to prove that our present Establishments in the Church of England are of a very Venerable date and for that Reason to contend that they ought not to give place to Novelties as if they were of no moment or to be kick'd down as if they are Despicable So that if better Arguments may be setch'd from Antiquity on their behalf than can be brought against them I have obtained my Ends and in order to that I urge the General as well as Ancient usage of them For certainly one Church ought to have regard to the Constitutions of other and especially the Ancient Catholick Churches or else St. Paul's Argument is trifling in 1 Cor. 11. 16. where condemning the covering of Mens Heads and the uncovering of Womens in Religious Assemblies he confronts the Practice by urging the custom observed in all Places besides Corinth We have no such custom neither the Churches of God And in St. Paul's Judgment that was enough to determine the Controversie Two things may be objected against what hath been spoken First That
the Christian Churches were universally deceived in the Primitive Times and that in two Instances 1. They all believed that after the World was 6000 years old there would be a general Resurrection of the Dead and then that Christ would Reign on Earth a thousand Years Secondly It was an universal custom to give the Sacrament of the Lords Supper even to Infants after they were Baptized And if all the Anolent Churches were actually cheated in two things 't is probable that they were in more also at least nothing can be brought from the General Practice of those Churches to make their Customs venerable In Answer to the former Instance I have three things to offer briefly 1. That it was not matter of Fact or Discipline but matter of Opinion only in which the World might be more easily abused because points of Doctrin are not obvious to the Senses and are more hard to be retained in the Memories of men than things of Custom and Discipline And therefore Tradition is not allowed to be a safe Record of things concerning the Faith but the Scriptures only 2. That this Persuasion was not derived from the Apostles but came Originally from some Jews converted to Christianity who were mixed up and down in the Churches of Christ For such an old Tradition we read of called the Tradition of the House of Rabbi Elias that the World should continue 6000 Years and then that the Everlasting Sabbath should begin Which Fancy continuing in the Minds of most Christian Jews Papias and other Christians came by degrees to imbibe it by conversing with those of the Circumcision who were dispersed all Christendom over 3. And yet thirdly this was no universal Doctrine by your favour For Eusebius saith that Many Euseb Hist Eccl. lib. 3. in fine Ecclesiastical persons were abused with this Error And Justin Martyr tells us that though he himself and many others were of that Opinion yet there were many others men of pure and pious Judgments who did not think so And shew me if you can any such in those days that were against the received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justin Dial. cum Tryph. Government and Discipline of the Church In Answer to the latter Instance we have reason to affirm that the giving of the Communion to Baptized Infants was not an universal custom in the Primitive Times whatever some Learned men have suggested to the contrary Such indeed was the exuberant Piety of those Ages that they would not fail in any thing which seemed to be a Duty and a security of their hopes and some did run away with a misconstruction of those words of our Saviour in Joh. 6. 53. But suppose that this was an usual Custom in some particular Churches it is not fair that one single Exception if yet it be an Exception should void a whole Rule and all that we can gather from it is that all their Customs were not of Apostolical Institution nor do we say they were onely Iurge that where their Customs were universal in the first Ages there is a fair probability that they came from good hands and a sufficient Argument for us to walk in a way which was so universally old But lastly in answer to both these Objections it is clear that as well the former Opinion as this Custom met in time with publick contradiction for the one was disown'd and the other was laid aside in following Ages and so the Instances do not reach us whose Establishments have passed all along without condemnation or censure nay with accessions and advantage till of late some indiscreet men resolved to run far enough from the Church of Rome ran themselves out of their wits and five senses and forgetting the Golden Mean took too quick a step out of Superstition into Confusion and now are in a fair way to run round again out of Confusion into Superstition 2. I hope that our Plea of Antiquity in defence of our Constitutions standeth yet fair notwithstanding this first Pretence The next is that even in the Apostles days the mystery of iniquity was working as S. Paul witnesseth 2 Thess 2. 7. For they who are not Friends to the way of the Church of England do generally but wrongfully understand by that Mystery of Iniquity a Spirit of Tyranny and Superstition even in the bowels of Christ's Spouse that was then setting up for Antichrist and laying the Foundations of Prelacy and a ceremonious pompous way of Worship and whatsoever else men will please to say For the voiding of this Pretence 1. We do aknowledge that there was a sort of men in S. Paul's days and the less wonder if there are such now that were like Moles blind and busie Creatures working under ground restless and mischievous notwithstanding their soft delicate and smooth Skin But then secondly we do utterly deny and 't is a marvel that any man of Learning should have the confidence to affirm that these were true Christians living in the communion of the Church and under the guidance and government of the Holy Apostles No they were the Sectaries of those times whom S. Paul meaneth by the Mystery of Iniquity a company of close Villains whose lewd designs were hid in the dark and whose abominable Practices were kept private under a Curtain and within the Walls of their Conventicles for it is a shame even to speak of those things which were done of them in secret Ephes 5. 12. The Apostles do point plainly unto these Miscreants throughout all their Epistles S. Paul gives them the Character of false Prophets deceitful Workers transforming themselves into the 2 Cor. 11. 13. Phil. 3. 2. Col. 2. 18. 1 Tim. 6. 20. 2 Tim. 3. 2 3 4 5. Apostles of Christ dogs evil workers the Concision that all good people should beware of men vainly puffed up by their fleshly minds and not holding the head pretending knowledge falsly so called lovers of their own selves covetous boasters proud blasphemers disobedient to parents unthankful unholy without natural affection truce-breakers false accusers or Make-bates incontinent fierce despisers of those that are good traitors heady high-minded lovers of pleasures more than lovers of God having a form of godliness but denying the power thereof S. Peter calls 2 Pet. 2. 3 10. them false teachers that through covetousness with feigned words made merchandize of people despisers of government presumptuous self-willed that were not afraid to speak evil of dignities c. S. Jude Jude 4 8 9 16 describes them as men crept in unawares ungodly men turning the grace of God into lasciviousness filthy dreamers that despised dominion and spake evil of dignities and of those things which they knew not murmurers complainers c. Any man may perceive that those were the followers of Simon Magus the Gnosticks whom the Holy Writers did thus lash and expose to the World men who called themselves Christians and went under the Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Mart.
yet by their notorious and unparallell'd wickedness brought a reproach upon Religion and caused the Name of Christ to be blasphemed by the Gentiles But the Apostles have taken most particular notice of their separation from the Church of Christ These are they saith S. Paul which creep into houses and lead captive silly women laden with sins 2 Tim. 3. 6. They went out from us but were not of us saith S. John 1 Joh. 2. 19. These be they who separate themselves saith S. Jude ver 19. which have forsaken the right way saith S. Peter and are gone astray following the 2 Pet. 2. 15. way of Balaam By which plain Testimonies it doth appear that the Schismaticks of that Age are they which S. Paul meant by the Mystery of Iniquity the high-flown stubborn seditious and contentious Gnosticks they that forsook the Regular Assemblies that spurn'd at Government they that were set against the Hierarchy and lifted up their unholy Claws to pull down the Constitutions of the Church These were that Mystery of Iniquity which was then working and factoring for Antichrist And what is this to the true Church For there was no evil then working within the Church there was no preparing of Materials for the Kingdom of the Devil within the Church there was no Idolatry in the Mint nor Superstition upon the Anvil within the Church but indeed without there was hard working sweating and toiling so that after the death of the Apostles many Errors were scatter'd by these Preachers of Hegesippus in Euseb Eccl. Hist l. 3. c. 32. Knowledge falsly so called who counterfeited themselves Christians and lurked among those who were Christians in truth and reality But shall we be unjust and wicked like the Pagans reviling the whole ancient Church for the sake of these old villanous Sectaries Shall our Ecclesiastical Constitutions be depraved by reason of the Schismatical and Diabolical Practices of the Gnosticks If Samaria doth transgress there is no reason that Judah should suffer for it unless she be a Confederate Now it would be to the purpose if it could be proved that the Gnosticks that Mystery of Iniquity were the founders of our Prelacy or the Authors of our Discipline and Ceremonies But it is obvious that they were the first though not the last the hated and oppos'd Episcopal Authority and that they used quite different and most monstrous Rites in their filthy Assemblies and as soon it may be proved that their and our Faith is the same whereas it is known that they denied the Reality of Christ's Incarnation and Passion and for that reason came not to the Christian Communion and that their Creed was a confused Mess of Heathen Mythology concerning S. Ignat. ep ad Smyr 1 Tim. 1. 4. Aeones and Genealogies of Gods which afterwards Valentinus the Heretick digested into some kind of Form Briefly then If the way Establish'd in this Church of England be the old Christian way if it be so excellently contrived that no other Constitution can be better or so well framed to answer the ends of Christianity if it be that way which for the greatest if not in every part thereof is that which was universally observed for very many Centuries all along from the Pure and Primitive Times of Christiantiy then have we reason to believe that it was originally laid out not by the Invention of a Private Person or two or by the Confederacy of crafty Impostors but by the wisdom of just and competent Authority whose business it was to set things in order in the 1 Cor. 11. 34. Churches of Christ To be sure we have then great Reason to ask for this old Path where the good Way is and to walk therein notwithstanding the desires and endeavours of those which are given to changes And thus the first thing is dispatch'd which I propounded to discourse of 2. The second Consideration now followeth that it would be a thing greatly useful and advantageous unto us as well as just in it self if we would but unanimously agree to walk steddily in this Good old way And truly many excellent ends there are to which the Practice of this thing would be highly serviceable 1. As first it would put that Lustre and Beauty upon Religion which by our Distractions and Innovations is manifestly and in an high degree defaced it would restore it to that Decorum and Order which made it venerable and lovely in the days of Old Among other things which St. Paul rejoiced to see in the Collossians this was one that he beheld their Order Col. 2. 9. For this very much helpeth to bring Religion into Request and extorteth a Confession from its very Enemies that of a truth God is in them that do profess it whereas Confusion and Disorders in a Church either for want of a sixt Rule or by the neglect of it doth but expose Religion to Reproach and its Professors to Scorn If there come in into irregular Congregations those that are unlearned or unbelievers will they not say that ye are mad As the Apostle speaks pertinently to my purpose 1 Cor. 14. 23. 2. To walk together in the good Old Path would be an excellent means as to put an Outward Gloss upon Religion so also to recover that Inward Life of it which consisteth in Charity and brotherly Love Scarcely is any thing so much wanting among us as Charity though the Holy Ghost doth up and down command us to be rooted and grounded to walk and to be knit together to abound and continue in and to provoke one another unto Love Mens forsaking of the good Old Way has been the Occasion and Rise of all that uncharitableness which is the Monstrous Sin and the Characteristical note of this Age when instead of being Lambs and Doves some count it a piece of Religion to be worse than wolves and Vultures ready to devour one another For in the Primitive Times when Christians could dispute well and live better the very Heathens could not but observe with Admiration how they loved one another Men have ceased to be our Friends since they refused to go the usual way with us into the House of God and parted from us into different and by-roads And that ill-natur'd Sect which first divided from us is justly rewarded with Ishmaels doom Gen. 16. 12. That his hand is against every man and every mans hand against him And as far as I can see things are likely to go on still at this rate 'till men will be so kind to themselves and so just to us as to quit those Novel courses and uncouth paths in which Pride and Singularity and a Spirit of Contradiction together with base respects to their Secular Interest have caused them to wander hitherto 3. A thing which is the more desirable especially at this juncture and nick of time because thirdly it would infinitely serve to the general Quiet and Safety of us All. It would unite our Interests as well as our
Affections 't would compose our Minds and our Affairs too 't would not only make us live together with one mind in an House but moreover it would establish our House and make it strong and firm and safe over our Heads For 't is not every difference in Opinion that exposeth a Church or a Nation to danger but 't is fighting and quarrelling about the Main way that ruins all We know that among the Turks there are several Sects and Parties and different persuasions and yet the Ottoman Empire holds though it be a most Arbitrary and Tyrannical Policy and the Interest of Mahomet is carried on though it be a most palpable and fulsome Imposture because though they jangle in matters of lesser moment yet they are true to their Common Interest and agree in the Main and closely adhere to their general Model of Government Religion and Worship In like manner among the Romanists themselves who boast so much of the Unity of their Church there are many very Considerable Divisions and more perhaps than there are among Us and those as hotly maintained and yet Herod and Pilate know how to agree against Christ the Scotists and Thomists the Molinists and Jansenists the Dominicans and Jesuits and the rest are wise enough to hang together under the Laws of their Church they go quietly and hand in hand in the main way they conspire in one Common Form they are tite to their Government and keep close to their Rubricks and Establishments and as long as the Pope can but keep things in this Channel either by the Terrours of the Inquisition or by other Politick Arts he knows that his and his Churches Interest is safe and he needs not make use of his pretended Infallibility to determine those points which are controverted I wish that we would learn so much wit of the Adversaries of True Religion as not to fall out there where the safety of us all is concern'd but walk together like Friends in that plain way which the Ancient Church hath beaten out before us and the Laws of our Land have fenced in for differences in matters of Speculation and points disputable could not hurt us or lay us open to danger if some among us were but True to our Common Interest if they would but stick to our Establishments which are the Rampiers and Bullwarks of the Church if they would but be as zealous for Christ as the Turk is for Mahomet or as the Jesuit is for Him whom some suppose to be Antichrist Nothing in all Probability can give us Rest to our Souls and Security to our Nation and Prosperity to our Religion but this one thing to seek after the good Old Way Men may please themselves with Fancies and try many fruitless Conclusions and make experiments of this and of that Expedient but the World will see in the end that nothing but the observing of the Old Path will put us into a good posture 4. But yet fourthly there is one huge Advantage more which the performance of this matter would bring unto us and that indeed which I shall chiefly insist on and it is this That it would justifie our whole Cause before all the World and cut off all just occasion from those who wrongfully upbraid us all for Innovators and under that pretence trepan many a Soul Where say they was your Religion before Luther Now the Dissenter is not able to answer this Question truly throughly or to satisfaction because a great part of his Religion was no where in the world no not in Luther's days and so the Romanists have a continual and unanswerable Objection to fling in his teeth But the Church of England as it is establish'd hath a fair and full Plea that her whole Religion was long before Popery that it was in the world in the days of the Apostles that it was in the Liturgies of the primitive Churches that it is to be seen still in the Tomes of the Greek and Latin Fathers nay she can justifie her Cause out of those very Writers in communion with the Roman Church both before and since the time of Luther whose Books they like dishonest men have corrected purged and mangled by the Expurgatory Indices lest they should tell tales I do not intend now to vindicate the Doctrine of our Church in this respect for that is not so much to my present purpose and our Faith hath been by others abundantly proved to be exactly consonant to the Sence of Scripture and to the Faith of all Orthodox Christians in the purest and best Ages and by this we are ready to stand or fall let the Papist bark at us till his Tongue and his Heart aketh But my purpose is to justifie the Government and Discipline of our Church to be the same which was used in Christian Churches from the beginning and that against a sort of men among our selves who accuse us of Superstition as the Papists do accuse us of Schism though God be blessed we are guilty of neither We tell our Dissenting Brethren that our way which they have forsaken is indeed the old Path we affirm our Government to have been Primitive and Apostolical and we say too that our Discipline Rites and way of Worship is the same generally which was establish'd in the first and best times and this I shall endeavour now to prove in some measure by instancing in particulars that men who desire satisfaction herein may see that the Frame of our Religion is de facto very ancient and that on that account besides many others it ought to be upheld and maintain'd which is the thing I have already argued for and withall that our Charge of Innovation would be unjust and ridiculous did we but unanimously resolve to tread in this Path our Brethren then would be free from guilt as well as our selves 1. The first thing to be spoken to is our Form of Government I mean our Episcopacy the thing that is such an Eye-sore to Papists Atheists and Schismaticks It is clear that for 1500 years it was the onely kind of Government in the Church And whatever some Learned men have pretended I believe you can scarcely instance in any ancient Churches perfectly and completely formed that were not under the care and government of Bishops in our present Sence of the word Bishops presiding over them either in person or by their Authority Those great Luminaries of the Church to whom the World hath been and is so much beholding the Austins Cyprians Chrysostoms Basils Cyrils Gregories and Ambroses were famous and renowned Prelates some of them Metropolitanes some Patriarchs all of them Bishops Those Fathers of the third Century after the Apostles as Theodoret Jerom and others who thought the Names of Bishop and Presbyter to be indifferently and promiscuously used in the Scripture did not mean to impair the just honour and dignity of Bishops for they acknowledged that though the Names were in common yet the Office Power and
Age we find Pothinus to have been Bishop of Lyons and Clement of Rome and Denys the Areopagite of Athens and another Denys of Corinth who mentions Philippus Bishop of Gortina and Pinytus Bishop of Gnossus I say though the Names of these and other Primitive Bishops in the very next Century to the Apostles do still stand upon good Record yet 't is not modest ingenuous or reasonable for any Man to require us either to nominate every one of the Apostles Successors in all parts of the World or to lay down our pretensions of a setled Episcopacy in the Ages next to them especially since Ireneus hath told us that he was able though Iren. ubi suprà Idem affirmat Tertullianus de Praesc Adv. Her we are not to reckon up the Bishops who succeeded the Apostles in all the Churches Were there no exact List of the former Prelates of England yet I hope it would not follow that these Churches have not been all along under the Government of Episcopacy It will trouble the best Antiquary to tell us all the old Bishops among the ancient Britains and Scots and yet we know that they had Bishops before the Saxons came in hither which was about Anno 450 and many Ages before the Bishops of Rome claimed any Jurisdiction in this Island 3. But then supposing a Succession of Bishops in the Apostolical Churches nevertheless it is Objected Thirdly that Antiquity is no sufficient witness of a setled Episcopacy in the first Ages because the Ancients speak ambiguously and doubtfully of those Bishops calling them sometimes Presbyters so that we have no certain account whether those Men were superiour to Presbyters in Order Power and Authority or whether they were above them only in a Degree of Honour like the Chair-men in Assemblies or like the Archontes at Athens and the Ephori at Sparta who had an equal power but gave a deference of Honour and Dignity to one above the rest Now I cannot but wonder that Men should invent doubts where there are none for nothing is more clear then that the Bishops thus succeeding the Apostles had a Superiority of Power over the rest of the Clergy not only to ordain but also to judge and censure them without any Authority given them by a Bench of Presbyters though not always without their Aid and Advice For the removing of this third Scruple then these five things are to be noted 1. That in many of the writers of the first and second Age after Apostles we find a plain distinction between Bishops Presbyters and Deacons as three distinct Orders 2. That in not one of these writers can we find that this Superiority of Bishops over Presbyters was thought then what ever was imagined in after-times to be founded on any act vote or consent of the Church as bestowing this Power upon them 3. But on the contrary that the care of all Ecclesiastical Can. Ap. 39. matters was acknowledged then to belong to the Bishops that Presbyters were charged to obey the Bishops in all things and to do nothing without them or contrary to their Sentence is plain and evident out of Ignatius and other writers of that Age and all this was grounded upon the Sacredness and Superiority of their Power which they all owned to have been derived to them not from the Presbytery but from God and Christ by Divine appointment and institution and through the hands of the Apostles who left them for their Successors Suum ipsorum locum Magisterii tradentes as Ireneus said delivering to Iren. l. 3. c. 3. them their own Office Power and Authority 4. Therefore whereas it is alleaged that a Father or two of that Age do sometimes comprehend Bishops under the general Name of Presbyters it is granted that the Prelates were so humble and modest as upon occasion to stile themselves Presbyters thereby giving a deference of Honour to those as were such only But yet they looked upon the Offices to be distinct and saith St. Clemens Ep. ad Cor. pag 57. the Apostles fore-seeing that a contention would arise about the Name of Episcopacy for that reason they appointed the Orders aforesaid and divided their parts and Offices among them meaning to the Bishop his Office and to the Presbyter his that they being dead other fit Men might succeed them in their Ministry Office or Apostolic function Now how all this can consist with that novel pretence that Presbyters had an equall Power with Bishops and that Bishops had only an Honorary Dignity above Presbyters seemeth to me to be altogether unimaginable 5. But fifthly to put all out of doubt we are beholding to a very Learned Prelate of our Church for Two useful and choice Vindic. Epist Ignat. p. 2. c. 13. Observations which we may well take upon his Credit First that no writer of that Age next to the Apostles did so promiscuously use the Names of Bishop and Presbyter as to give the Name of Bishop to one who was only a Presbyter of the second Order Though Bishops were sometimes called Presbyters the greater Office including the less yet that a bare Presbyter was ever then called a Bishop is not to be proved by any one instance out of the Monuments of those times Secondly that no writer of that Age did ever give the Name of Presbyter to a Bishop when he reckoned up the Degrees and Orders of Church-men and where he spake of some single Minister then living So that as you shall never find a Presbyer called Bishop so you shall rarely find Bishops called Presbyters and where they are so the writer mentioneth things in a lump not counting up the Degrees orderly nor speaking of one single person of his time With these two positive Assertions I shall rest 'till I see some body to have either the confidence to contradict or the Learning to confute them By what has been briefly said it may appear to any unprejudiced person that in the earliest and first times when Christianity was but green in the World the Churches were under the Government of Bishops We find innumerable instances of it in those Churches planted by St. Paul St. Peter St. John and other Apostles We find in undoubted Monuments of the best Antiquity the very Names mentioned of several Primitive Bishops who presided over some Apostolical Churches and a certain Succession avowed of other Bishops in other Churches whose particular Names do not occur We find that these Bishops were then looked upon as a distinct Order from the rest of the Clergy sometimes called Bishops in contra-distinction to Presbyters and always own'd as Superiour unto them not by any Ecclesiastical consent or grant for the avoiding of confusion only but by an Antecedent Charter derived to them from the Apostles All which do abundantly satisfie me of the Truth of that declaration of the Church of England that it is evident to all Men diligently reading Holy Scripture and Pref. to the form of
still retained and defended in the Church of England is undoubtedly the old and the good way The truth is Aerius was the first man that ever durst affirm that a Bishop is not above a Presbyter in Power Order and Authority but he was counted a mad man for his pains and was ranked by the Church in the black Catalogue of Hereticks not onely for his Separation from the Catholick Bishops nor onely for his condemning of Catholick Customs nor onely for embracing the Heretical Sentiments of Arius but also for affirming that Presbyters were of equal power and authority with Bishops And yet I much question whether he spake his free opinion or onely said so out of envy and spight to Eustathius For Aerius would fain have been a Bishop himself but Eustathius stood in his way and for that reason he grew sullen dogged and envious and such men commonly vend some new opinion to be revenged for their disappointments and so did he this because he had not Merits enough to advance himself from a Presbyter to a Bishop he had it seems impudence enough to degrade a Bishop into a Presbyter I will not make any untoward Reflections upon those Disciples of Aerius who in these our days have greatly wounded Christianity by the same groundless and singular but confident Assertion Yet I think 't is no uncharitableness to wish for the Peace and Interest of Christendom that their tallons were well pared who are not content to scratch and deface the Walls of the Church unless they undermine the very pillars of it too those ancient and strong Pillars upon which the Church hath rested and by which Religion has been upheld even from the beginning 2. Having said thus much touching the Antiquity of our form of Government I proceed now to that which is another most material part of our Establishments that is the form of our Service-book or Liturgy Concerning which I will be bold to affirm and be bound to maintain against all parties whatsoever that whosoever doth either deprave or dis-esteem it must of necessity be either a very Ignorant or a very naughty person Very Ignorant if he doth not see that our Service is so correspondent to that of the Ancient Churches that no Church in Christendom this day can shew a more lively Monument of Antiquity than our Common-Prayer Book But a very naughty person if seeing and knowing this he doth presume yet to condemn it because he cannot in this respect condemn the Church of England but he must likewise condem all the Old Churches in the World which whether it be not an Argument of an Vnchristian and naughty Spirit I leave to all moderate men to Judge I am apt to hope that those calumnies and reproaches which our Liturgy hath been laden with have been occasioned by mens Ignorance of its excellencies And therefore to prevent those aspersions for the future if it be possible I shall endeavour to shew First the Antiquity of set forms of publick Prayer in general Secondly then the Antiquity of our English Liturgy in particular And when these two things be made to appear I hope the Church of England will be acquitted in this respect as following the Old way of serving God 1. Touching the Ancient use of set Forms of publick Prayer in general three things are proveable for the satisfaction of all Modest and Ingenuous People 1. That set Forms of Divine Service were used among the Ancient Jews 2. That set Forms of Divine Service were used also among the Primitive Christians 3. That after our blessed Lords Ascention in that interval between the Burial of the Synagogue and the setling of the Christian Church set Forms of Divine Service were allowed also even by the Holy Apostles These three Heads I shall insist on the more largely and particularly because they may serve to inform and satisfie many even prejudiced persons who have not searched into the bottom of things but have contented themselves with many superficial not to say groundless and impertinent Notions 1. First then it is manifest that the whole Body of Divine Service among the Jews did consist of several Prescript and set Forms At their Temple though a great part of their Service was Ceremonial and Typical consisting of divers kinds of Sacrifices and offerings which in the fulness of time were to be done away yet this was attended with Moral and Spiritual Services consisting of Praises and Prayers which were to continue for ever For the Levites whose office it was to stand every morning to thank and praise the Lord and likewise at the Evening were wont to perform their parts as with a world of 1 Chron. 23. 30. solemnity so also with Hymns and Songs that were composed and set to their hands Most of these were Psalms endicted by David some were framed by Asaph and other Prophets and all were put together into a Book out of which the Levites were appointed in the Name of the Congregation to worship and praise God in one of the outward Courts of the Temple while the Sacrifices were offering by the Priest within Hence it is that we find many Psalms directed to the chief Musitian for Tunes to be set unto them that the Sons of Jeduthun Korah and other Levites in their courses might sing them in Consort with wind Instruments and stringed Instruments of which there were divers kinds as Flutes Cornets Trumpets Cymbals Harps Psalteries c. according to the commandment of the Lord by his Prophets 2 Chron. 29. 25. And hence it is too that we find some Psalms framed on purpose to be used on some special occasion as particularly the 92 Psalm entituled a Song for the Sabbath day which was intended questionless to be sung solemnly on the Sabbath in memory of Gods rest upon that day and to give him thanks for his wonderful works of Creation and Providence And Lastly hence it is that the fifteen Psalms immediately following the Hundred and Ninetenth are called Psalms of Degrees or steps because the Levites were wont to sing them upon the fifteen Stairs upon each Stair one which were between the womens and the mens Court. Briefly we find it said expresly of King Hezikiah that he commanded the Levites to sing praises unto the Lord with the words of David and of Asaph the Seer 2 Chron. 29. 30. So that it seemeth to be without question that all Acts of Divine Worship done by the Levites were performed in Prescript and set forms And let me add touching the People of Israel that when they presented their first fruits at the Sanctuary the offerer was to make an humble acknowledgement of Gods mercy to him and to the whole Nation in a set Form of words Deut. 26. 5. Thou shalt speak and say these words a Syrian ready to perish was my Father and so on to the Tenth Verse inclusively And at the end of their Tithing every man of them was to say these words before the Lord I have
brought away the hollowed things out of mine house and so on from the 13. to the 15. verse of the same Chapter And to all this they were to add a set and a formal Prayer look down O Lord from thy holy Habitation from Heaven and bless thy people Israel and the Land which thou hast given us as thou swarest unto our Fathers vers 15. And then lastly as concerning the Sons of Aaron the Priests their Office was in Gods name to bless the Congregation after the daily Service was finisht and their custome was to go up together upon an eminent place for that purpose and there all of them lifting up their hands and the People bowing their heads one of the Priests was to pronounce the Blessing and he was tyed to a certain Form which is still Visitation of the sick retained in our Liturgy On this wise ye shall bless the Children of Israel saying the Lord bless thee and keep thee the Lord make his face to shine upon thee and be gracious unto thee the Lord lift up his countenance upon thee and give thee peace From all these instances it doth plainly appear that the whole publick Service of God in all its Parts whether they did concern the People or the Levites or the Priests was of Old transacted by them according to set and solemn Forms at the Temple It is well known that besides the Temple at Jerusalem which was the only place of Sacrifices the Jews had especially after the long Captivity many Synagogues up and down in Cities at home and abroad where they were dispersed and we are told that in Jerusalem it self there were no less than an hundred and eighty Synagogues The exact time is not known when they were first Erected but that the Moral and standing Service of God was ministred in those Synagogues is altogether out of Question and some are of opinion that this Moral Service was answerable to that which was but with more solemnity celebrated at the Temple However that this Service Mr. Thorndike Rel. Assemb p. 227. was performed by Book is evident and plain For in every Synagogue there was an Officer part of whose business it was to read the Service This was that Minister spoken of in Luke 4. 20. One who was inferior to the Rulers and Elders of the Synagogue and correspondent to a Deacon in the Christian Church as the Learned Grotius tells us And Buxtorf affirms In Loc. Buxt in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rel. Assemb p. 56. that Precibus cantu Ecclesiae praeibat he went before the Congregation in Praying and Singing And the Learned Author before mentioned tells us out of Maimonides that when he stood up to Prayer he had his back to the people and his face towards the Elders and the Sanctuary and thence he rationally collecteth that he prayed according to a prescript Form because it is not to be supposed that an Inferiour Officer in the Synagogue should direct the Prayers of his betters but upon this ground because the Prayers had been composed afore by fit and competent persons and so might be Ministred by their Inferiours the Deacons of the Synagogues Besides the Noble and Learned French Protestant Du Plessis hath given us this account of the ordinary De Missa lib. 1. c. 3. Synagogue Service that it began with that general Confession of Sins which was used at the Temple over the Sacrifices the Form whereof is fetcht by him out of P. Fagius and by Mr. Ainsworth out of Maimonides O Lord thy people the house of Israel have sinned In Levit. 16. 21. and done iniquity and trespassed before thee O Lord make Attonement now for the sins and for the iniquities and for the trespasses that thy people the house of Israel have sinned and unrighteously done and trespassed before thee as it is written in the Law of Moses thy Servant Then followeth the singing of several whole Psalms composed by David and other Prophets together with set Prayers of Thanksgiving I conceive he meaneth those eighteen Benedictions which we find frequently mentioned and which the Jews say Ezra composed after the return from Babylon and if I mistake not Dr. Hammonds sense where he Citeth Seldens Notes upon Entychius these Prayers were begun with View of the direct Psal 51. 15. O Lord open thou my lips and my mouth shall shew forth thy praise the very form of words retained in S. James Liturgy and in ours before the Introite and concluded with Psal 31. 6. Into thy hands I commend my Spirit for thou hast redeemed me O Lord the God of Truth After this followed the Reading of the Law and the Prophets which was not Arbitrary left to the Readers pleasure what parts of Scripture to make choice of but certain Lessons were appointed for the day and the Law was divided into fifty four Sections and the Prophets into as many portions for every week a portion so that the Office was prescribed for the whole year Moreover the Scriptures being read at large they went to their Prayers again for the Church and for the Common-wealth for publick blessings and for particular private Mercies and so the Ruler of the Synagogue dismissed the Assembly with the usual and solemn Benediction I cannot imagine what more is needful to shew that the publick Service of God among the Jews was ordered into certain and set Forms both at the Temple and in their Synagogues that is that they had their Liturgy and Common-Service Book as the Christian Church had in after Ages and as the Church of England hath still Only I shall add Ex abundanti that even their more private Devotions were Prescript and Formal also And I instance in the solemnity of the Passover which was kept in their Private houses they had set Forms of words whereby they declared the meaning of the Mystery and of the institution of the Lamb the bitter Herbs and the unleavened Bread and this Declaration was called a shewing forth of the Passover to which the Apostle alludeth when he saith of the Lords Supper that it is a shewing forth of the Lords death 1 Cor. 11. 26. They had set Forms of words for the Consecration of the Bread and the Wine over the Bread they said Blessed le thou O Lord our God the King of the World which bringest forth Bread out of the Earth and over the Cup they said likewise Blessed be thou O Lord our God the King of the World which Createst the fruit of the Vine Lastly the whole action was concluded with singing of Psalms beginning at the hundred and thirteenth and so on to the end of the hundred and eighteenth which six Psalms were called by them the great Hallelujahs And I question not but as our Saviour used the usual or the like Form when he blessed the Bread and Wine so also that they used that great Hallelujah when the Evangelist tells us that He and his Disciples sang an Hymn and
praise thee we sing unto thee we bless thee we glorifie thee we worship thee through our Great High-Priest thee the very true God the unbegotten inaccessible Being for thy great glory O Lord heavenly King God the Father Almighty O Lord God the Father of Christ that spotless Lamb that taketh away the sin of the World receive our prayer thou that sittest upon the Cherubims For thou only art holy thou only O Jesus art the Lord the anointed of God our King to whom be Glory Honor and Worship ascribed This was that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 morning Prayer or Hymn so called in the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Constitutions and 't was usual at the close of the holy Sacrament And if it was not this Hymn which Pliny mean't some other of the like nature it was which he pointed to And so from all these Testimonies put together I do conclude that in the Apostles days there were certain set Forms of praise which was one main part of the ordinary Service then in their peculiar and select Assemblies 2 As touching Prayers which made up the other part of Gods Worship S. Paul saith to Timothy 1 Tim. 2. 1 2. I exhort that first of all Supplications Prayers Intercessions and giving of Thanks be made for all men for Kings and for all that are in authority c. 1. Here it is clear that the Apostle doth enumerate several sorts kinds and parts of devotion making a plain distinction and difference between supplications against all evil things and Prayers for all good things and Intercessions for others as well for themselves and Tanksgivings for mercies already received There is no doubt but he meaneth several distinct offices unless we be so impudent as to affirm that S. Paul heaped up many words to no purpose 2. It is clear that he required that these several offices should be observed these distinct Acts of Devotion should be performed in the Christian Church and to shew the necessity of it the Apostle exhorteth Timothy to take care of it first of all 3. It is as clear that the whole Church of Christ hath conceived and taken for granted in all Ages that the Apostle in this place did intend to fix a certain Rule of Devotion and did order a Platform and Model to be observed in all publick Services and especially at the Celebration of the holy Communion Indeed the words of S. Paul do not force us to believe that he required Prayers to be composed and digested into a certain Form although that expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may bear that sense but yet the Judgement of the Church was that the Apostle did design and intend to have a standing Rule and Model of Devotion set up S. Chrysostome puts the Question what doth the Apostle mean when he saith I exhort that first of all supplications prayers c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith that excellent and Ancient Father S. Paul meaneth that this must be done in our daily services and this saith he we do daily both at Morning and S Chrysost in 1 Tim. 2. 1. Evening Service such Supplications Prayers Intercessions and Thanksgivings they had prescribed and fixt and in using them they did conceive that they answered the Apostles design and did according to his Order Directions and Appointment To the same purpose S. Ambrose upon Haec Regula Ecclesiastica est tradita a Magistro Gintilium qua utuntur sacerdotes nostri ut pro omnibus supplicent c. Ambros Comment the place saith This is an Ecclesiastical Law delivered by the Doctor of the Gentiles and observed by our Priests to pray for all men and particuarly for Kings c. Questionless the good man conceived that the Church was obliged by virtue of this Apostolical precept to use some constant Forms of Prayer for all men in general and especially for such as were in Authority And though this was done frequently in the time of Publick Service for fear they should fall short of their duty yet S. Austin was of opinion that S. Paul In hujus Sacramenti Sanctificatione distributionis preparatione existimo Apostolum jussisse proprie fieri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est Orationes S. Aug. ep 59. ad Paulin. Sol. q. 5. had an eye chiefly to the time when the Blessed Sacrament was celebrated and that then these charitable Prayers were commanded to be made as in their proper and fit place And to confirm S. Austins opinion I observe of the Church of England that though Prayers for all men and for Kings be directed by her to be made in several places of her Liturgy yet in the prayer for the whole Church before the Communion particular mention is made of this command of the Apostles as if in her judgement S. Paul required such Prayers to be used at that time chiefly In a word the manifest agreement of all Liturgies in this particular and the constant uniform and universal practise of all Christians from the beginning all along using certain Forms of Supplication Prayer Intercession and Thanksgiving for all men and for Kings especially and that too in the Communion-office is a loud and clear argument to me that they conceived this their practice to have been according to the Apostles order and those their Forms to have been according to the Apostles mind And hence I conclude that either the whole Catholick Church hath not yet understood St. Pauls sense but has been clearly mistaken in his meaning which I hope will never be granted or else that that carries much truth in it which Durantus Cites out of Haymo viz. that the Blessed Apostle Durant de Rit Eccl. lib. 2. c. 33. directing his words to Timothy did in and by him deliver unto all Bishops and Presbyters and to every Church a Form how they should celebrate the Sacrament and pray for all men which Form or Model the whole Church doth observe From all which the least that we can gather is that certain Forms of Divine service were allowed and approved of even in the Apostles time But to speak freely it seems very probable that the holy Apostles did in their ordinary Ministrations observe Forms of Prayer themselves notwithstanding those extroardinary assistances of the Spirit which they were blest with I do not say that they Prayed by Book as they did in following Ages Nor do I mean that they tied themselves to words as they did when the miraculous Gifts of the holy Ghost ceased but this I do affirm as highly probable that the Apostles used a certain Form or Method and that the matter and substance of their ordinary services was for the most part the same My reasons are these three chiefly 1. Because St. Paul advised Timothy who was gifted as well as others 1 Tim. 4. 14. to a fixt Rule Model and Form of Publick Devotion which advice it is not likely that he would have given unto him had not he himself and his
to pray by delivering to them a most perfect Form of his own conception And then that the Apostles themselves who were acted by the same Spirit should likewise conceive and give unto Christians Forms also I think no wise man will wonder and that they used not the Lords prayer themselves in all their Services I think none but a mad man will have the confidence to assert All which things being duely considered I will take upon me to affirm that as Set Forms of Divine Service were used by the Jews before and in the life-time of our Saviour and by all Christians after the Age of the Apostles so in that intermediate juncture of time between the Ascention of our Saviour and the setling of Christianity set Forms of divine service were for certain allowed and in all probability practised used and transmitted unto the Church by the Apostles themselves and their Fellow-labourers whose names were written in the Book of life And so the first thing is dispatched which I undertook to make out touching the Ancient use of Set Forms of Divine Service in General Thus far to be sure we tread in the old ways in that we worship the God of our Father as our old Fathers did by a set and prescript Form 2. Next I proceed to speak of this form in particular I mean our English Liturgy about which there have been longer contentions then were once between the Angel and the Divel disputing about the Body of Moses I shall not insist either upon Jude 9. the Order or the Expressions contained in our Service-book because all Churches of old have taken the liberty of varying somewhat in these respects though the main Body of their Liturgies was in a manner the same But my intent is to take notice of the substance of our Service-book and to observe what an Eye our Learned and pious Reformers had to the Ancient Model when they compiled this and to shew how agreeable our standing and ordinary offices are to those of Old in their general Frame and Contexture The incomparably Learned and Moderate Grotius though he was a Foreigner Grot. Ep. ad Gedeon a â—oet yet did us the right to affirm as a thing that was clear and certain that the Liturgy of the Church of England was sufficiently correspondent to the usages of the Ancient-Church And if knowing men would but take the pains to consider and compare the particulars they would find that our Liturgy is not onely agreeable to the oldest and Best but moreover that it is the most pure and most perfect Liturgy that is now known to be in the whole world We begin as it becometh sinners and Penitents with an The Confession De Missa lib. 1. c. 3. humble and hearty confession of our offences And if the Noble Du Plessis may be credited so did the Jews begin their service to which the Apostles and their Disciples did all conform The same was the custome of Christians in following times So the Authour de Autoritate ordine Officii Muzarabici tells us of the Christians in Spain who were mingled with the Arabs that they began their Service with a General Confession And so we find in the Rubrick at the beginning of the service on the Feast of St. De Aut. Et Ord. Off. Muzar c. 37. James faciâ prius confessione uti fit in Missis Latinis juxta usum Toletanum antiquum dicitur Introitus Confession being first made as in the Latine services it is usually done according to the Ancient use of Toledo the Introit is said In like manner Cassander tells Cassand Liturgic Cap. 1. 2. us of the Armenians that their Priest having put on his habits said the Confession before the Altar with bended knees and his head bowed down according to the custome of the Latines In both these Testimonis mention is made of the custome of the Latine Churches that the Confession of the Spanish course was according to the way of the Latines and that the Confession in the Armenian course was according to the custome of the Latines so that in the Latine Churches as well as in these Service was begun as with us with a general confession Now as for the Greek Church St. Basil tells us that Basil ep 63. ad Cler. Neocaesar in his time they did rise betimes a good while before day and went to the house of prayer and there with pain and affliction and incessant tears made Confession unto God and that with one mouth and with one heart every one professing his Repentance with his own tongue Indeed St. Basil saith that when this first course was over at break of day they made Confession again using a Penitential Psalm and so doth our Church order the one and fiftieth Psalm to be used after Morning Prayer and Litany on the first day of Lent and on other special days of See the Commination Fasting but 't is clear from his words that the first thing the Greeks did was to joyn in a solemn and devout Confession of their sins at their publick meeting together In like manner the Lords Prayer is constantly used in the The Lords Prayer â—nirance to our Morning and Evening Service And this is agreeable to the Ancient practice of the Church We meet together saith Tertullian that we may offer holy violence unto Tertul. Apol. c. 39. God besieging him by prayer there Prayer is intimated to have been their first business But then he saith elsewhere that the Lords Prayer was premised and used first as the foundation of their Devotion to which they Premissâ Iegitimae ordinaria oratione quasi fundamento accidentium jus est desideriornm jus est superstruendi c. Tert. de Oratione might add and on which they might build other occasional prayers having used that before And as touching our frequent use of the Lords prayer any man that consults the Ancient Liturgies may see how agreeable it is to the old way That short Address O Lord open thou our lips together with the Response And our mouth shall shew forth thy praise are part of Psal 51. 15. And it has been noted before that The Versicles the Jews used that Form before their Prayers and that Christians continued the use of it and is still to be seen in the Liturgy ascribed to S. James and in S. Chrysostomes The Doxology is a short Confession of our Faith in the The Gloria Patri Blessed Trinity and an Act of Adoration and Worship and moreover an Argument of the holiness of our purposes and therefore is fit to be used often as a signification that all our confessions praises prayers c. are intended and directed all of them to the Glory of God the Father Son and Holy Ghost That it was of Ancient and Vniversal use both in the Eastern and Western Churches is most certain and that it was used at the ends of Psalms before the fourth Council
of Toledo and in Cassians time which was above twelve hundred years ago is as certain The only question is about the time when it was first appointed and commonly it has been said that the Fathers of the Nicene Council ordered it which yet was about the year three hundred twenty five But Questionless the use of it is much Elder For the Arrians corrupted and altered it saying Glory be to the Father by the Son in the Holy Ghost But had it been an Hymn newly appointed at Nice instead of altering they would have utterly rejected it But the Hymn was in use long before for we find it in Clemens Alexandrinus who lived about Anno 190. And 't is likely that 't was derived from an higher Fountain though Clem. Alex. Poedag that 's high enough and if the three hundred and eighteen Fathers at Nice ordered a constant use of it at the end of every Psalm and in other parts of Liturgy to secure Religion from the poyson of the old Arrians methinks it should be as Religiously observed now to secure our Faith from the poyson of Socinians Quakers and other Modern and Blasphemous impugners of the Doctrine of the ever Blessed and most Glorious Trinity It has been likewise an old and general custome at the opening of the Service and before the set repetitions of Davids Psalms to sing some Hymn which was called the Introit or The Introit Entrance Hymn The reason of the Appellation is given by Rhenanus in his Notes upon Tertullian as he is Cited by Durantus Durant de rit lib. 2. cap. 11. because it was sung while people were entring into the Church and before the Congregation was quite full And Rhenanus saith that it was a Psalm of David In the book concerning the order of the Musarabe 't is said that Judica me Deus did follow the Confession I suppose the twenty sixth Psalm is there meant But our Church useth the ninety fifth as being a solomn Invitation to stir up mens Devotion and to inflame their zeal and to prepare their hearts for the due performance of the rest of the Service and for that reason was intended by the Psalmist for Publick Assemblies And in this matter the Church of England followeth the steps of Pious Antiquity For Cassander speaking of the order of Cassand Liturgic c. 7. S. Chrysostomes Liturgy tells us that about the beginning of the Service the Readers did say or sing that Psalm Entituled Venite exultemus And by what we find in the Ritual of Jacobus Goar it is evident that this Psalm was generally used throughout the Eastern Churches Consequent to this are the Psalms of David A Book never to be used enough because it containeth the marrow and flour of holy Scripture and is the Repository of Devotion The Psalms and Lessons Therefore it made up a great part of the Jewish Liturgy as it doth of ours and all Christians in all Ages have had this admirable Exercise in such esteem that the Service of God was never performed without it St. Paul and S. James mention it as an excellent piece of Divine Service in their times and by all Records of Antiquity in following Ages we find that Christians were wonderfully zealous in this point that they were wont for the most part to sing them that they spent much time in this Divine and Heavenly exercise and that they Sang not some ends and shreds but whole Psalms and a great portion of the Psalter at a time insomuch that Lucian that old Scoffer at Christ and Christianity jeered the Church for spending a great part of the night in singing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Hymns or Psalms For St. Basil tells us that they did rise to it very early and very long before day and having made solemn Confession of their sins they did rise from prayer and fall as we do especially in Cathedral and Collegiate Luc. in Philop Basil ep 63. Precibus subinde intersertis noctem superant Id. ibid. Laod. Concil Can. 17. Churches to the singing of Psalms and so spent the remaining part of the night The truth is so intent and earnest they were upon this matter that to make it the less tiresome they did insert Prayers between whiles yea and read some Chapters and Lessons out of the Scriptures and then fall to singing again So it was appointed by the Laodicean Council that between the Psalms there should be Lessons read for which Balsamon and Aristenus give this Constit lib. 2. Cap. 57. reason least people should be tired with continued Singings And before that Council we find it prescribed in the Apostles Constitutions that two Lessons should be read out of the old Testament and then that they should sing again and then other portions of Scripture out of the New Testament likewise And correspondent to this is the usage of the Church of England interlacing Hymns and chiefly some Psalms of David between Lesson and Lesson Of which Hymns the Te Deum is the first which is certainly The Hymns as old as St. Ambrose and some have confidently told us that assoon as that great Luminary of the Church S. Austin had been baptized by S. Ambrose both of them did in a Divine Rapture break forth into this Form of Praise The truth of the story must depend upon the Credit of its Authours But this is plain that ever since it has been used by the whole Vniversal Church and when I consider its admirable strain and other excellencies I am apt to think that the Spirit of God moved upon the face of those Waters where it was conceived The Song of the three Children commonly called the Benedicite is but a larger Edition of the one hundred forty eigth Psalm and was framed in imitation of the style of Psalm 136. And that it was used above a thousand years ago by the whole Catholick Church all over the World we have the Can. 13. whole Council of Toledo to bear us witness besides other single Testimonies of the use of it in the first Ages of Christianity The rest of our Hymns are all of Divine composure and as old as our Saviours time And why they may not be Sung being parts of Scripture as well as other Psalms and Hymns passeth my skill to know For if they whom S. Apol. 15. 3. John saw in Heaven did sing the Song of Moses what hinders but we on Earth may sing the Song of the Holy Virgin or the Song of Zachany or the Song of Simeon Certainly we cannot follow a better Pattern than what was shewed on the Mount Our Service concludes as it did of old both in the Jewish and Christian Church with several Prayers And though The Prayers these Prayers are not to be found in any Ancient Liturgies in so many express words except that excellent Prayer of S. Chrysostome yet the substance and matter of them is to be found in all For nothing is
people still crying with a loud voice that God would deliver them from such and such evils And then they were called Litanies and Rogations Hence it is that Mamertus and others are said to have framed Litanies because they enlarged them and used them in manner aforesaid And hence it is that S. Basil told the Clergy of Neocaesaria that there were no Litanies in Gregory's days because that name and that use of them was not then known But yet it is as true that such Forms of supplication and earnest Prayer were very anciently in use and before the times either of Basil or Gregory and S. Chrysostome in his Homily upon Rom. 8. deriveth the Original of them from the Apostles times And truely the general use of them doth argue that this way of praying cannot well be derived from any other Fountain for it was an Vniversal as well as Ancient way Look into that old Liturgy used by the Christians in India and you shall find large Litanies that is Prayers Litany-wise call them what you will Look into the Aethiopian Liturgy called the Vniversal Canon and you shall find Litanies Look into the Mosarabe or Spanish Course and you shall find Litanies Look into the Ambrosian office and you shall find Litanies Look into the Jerusalem Liturgy and you shall find Litanies Look into S. Chrysostomes and S. Basils Liturgies and those other offices collected by Goar and you shall still find Litanies And look into that most Ancient Service-book Eucholog called the Constitutions of the Apostles and you shall find Litanies frequently used at ordinations and in their daily Service and Prayers for the Catechumeni for penitents for persons vexed with evil Spirits for such as were Baptized and afterwards at the Lords Table too for the whole Catholick Church and its Members before the Holy Communion Can any thing speak louder for the Ancient and Vniversal use of Litanies And whence should this come but from Apostolical practice For the Primitive Christians were not easie to be imposed upon or to be perswaded out of their old beaten way Witness for all the Condemnation of Petrus Gnapheus and his V. Can. 81. Concil sixti in Trullo una cum Balsam Blast followers for adding only a little Formula to that received and usual Hymn holy God holy and strong holy and immortal have mercy upon us To this they subjoyned another clause thou that wast Crucified for us have mercy on us and the sixth Council in Trullo condemned the Author of it for a wicked and vile Heretick and Anathematiz'd all that should use that Form for the future for their fear was lest by that Additament it should be intimated that our Saviour was a fourth person distinct from the three persons in the holy Trinity The Fathers of Old were wise and wary and fearful of Innovations in the publick Service And then how the general use of Litanies could be brought into the Church but by such practice as they took to be a safe and authentick Precedent I cannot well understand or imagine 3. The Antiquity of our Litany being thus cleared as to its Form and Contexture next I am to shew its Antiquity as to its matter and substance likewise Now this will easily appear by observing the strain of the Ancient Litanies which though I have already represented in part yet for the further information of the Vulgar sort I shall add that they began and ended as our Litany doth with Lord have mercy They prayed and that many times by the Mercies and Compassions as Lit. S. Basil Lit. S. Chrys we do by the Sufferings Cross Passion c. of our Saviour that God would deliver them from the snares of the Devil from the assaults of enemies from the unclean Spirit of Fornication Can. Vnivers from famine pestilence earthquakes inundations fire sword invasion and civil Wars from all affliction wrath danger and Lit. Basil distress from all sin and wickedness from an untimely end Orat. Lucern and sudden death They prayed that God would keep them Lit. S. Chrys every day in peace and without sin that he would grant them remission of their sins and pardon their transgressions that he Off. Muzar Eucholog Lit. S. Chrys would give them things that were good and beneficial to their souls that they might lead the residue of their lives in peace and repentance that they might persevere in the Faith to the end and that the end of their lives might be Christian and peaceable Lit. S. Jac. without torment and without shame They prayed for the peace Lit. S. Chrys and tranquility of the World and of all Churches for the holy Catholick Church from one end of the earth to the other for Lit. omnes Kings for Bishops Presbyters and Deacons for Virgins Orphans Off. Ambros Missa Christ apud Indos Clem. Consâ— and Widows for such as were in bonds and imprisonment for such as were in want necessity and affliction for married persons and women labouring of child for such as were sick and weak and in their last Agony for banished people and slaves for their enemies and persecuters for persons at Sea and travellers by Land for them that were without and such as erred from the Right way for Infants and young Children and for every Christian soul And to every of these particular supplications the Congregation did answer sometimes Lord Const lib. 8. Lit. S. Chrys have mercy sometimes Grant it us O Lord and sometimes we beseech thee O Lord hear us This was the constant general and most charitable way of praying in the first and purest Ages of Christianity and the way which the Church of England had a careful eye unto at the digestion of our Litany into its Form and Model and whosoever will but compare the most Ancient Litanies with ours will find that this of ours is not only answerable to the best and of the same strain and Spirit with the best but moreover that it contains the very marrow and quintessence of them all And so much touching the Antiquity of our Litany Proceed we now to the Office at the holy Communion which anciently was never Celebrated without premising the Lords Prayer for which reason it is used with us at the beginning of that Service After all the people were dismissed save onely those who intended to Communicate the Primitive Christians presented Offertory their Offerings which by the Minister were reverently laid upon the Lords Table These offerings were so large and liberal that they served to maintain the whole Body of the Clergy and were a good provision for Orphans and Widows for sick persons and such as were in bonds for strangers and for all that were in want This custome of making Offerings before the Sacrament is so Ancient that nothing can be more We find it in all Liturgies Justin M. Apolog. 2. and other Ancient Records as in Origen Tertullian Irenaeus
Sabaoth Heaven and Earth are full of thy glory Blessed be thou unto all Ages world without End Amen In like manner the Prayer of Consecration which comes next is very agreeablee to that Form which was of most ancient usage The Prayer of Consecration only it is shorter than that old affectionate and devout Prayer wherein they commemorated the wonderful love of God and Christ to an undone world and made mention of his Humility Incarnation Birth Life Miracles Passion Death and Burial then thanked God for the Redemption of the World by these methods of Love and Wisdome then proceeded to the History of this Sacraments Institution using the same words as we do who in the same night that he was betray'd took Bread c. and likewise the Cup saying c. and at last prayed unto the Father of Lights that he would look favourably upon the Elements and send his holy Spirit to Const lib. 8. sanctifie them so that whosoever did partake thereof might be confirmed in Religion and receive remission of sins and be filled with the holy Ghost These things done and all having received they proceeded Post Communion even as we do to a Prayer of Thanksgiving which as we find it in the Book of Constitutions did so resemble for the most part of it that second Prayer after the Communion prescribed in our Liturgy as if it were none other than a Copy and Translation of it After that they used that Angelical Hymn Glory to God on High c. concerning which I cannot but observe the Conjecture of the Learned Dr. Hammond that it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hymn View of the Direct in Philopat which Lucian the Heathen Scoffer pointed to when speaking in the person of Triephon who represents the Christian he saith let those words alone beginning your prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Father and adding in the end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that famous Ode or Hymn full of Synonymous and repeated words The Doctor concieves that by the former is intended the Pater Noster with which both now and anciently the Communion-Service was begun and that by the latter is meant that Hymn of ours Glory be to God on high we praise thee we bless thee with which that Service ends having nothing but the Benediction after it which being so powerful and importunate repetition of O Lord God Heavenly King and O Lord God Lamb of God c. is most properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion that it was used in among the Heathen Writers Now if this opinion of Dr. Hammonds be right we have a most pregnant account of the Antiquity of this Hymn because Lucian lived about S. John the Evangelists time but however we find it in Clements Constitutions I have insisted the longer and the more particularly upon the Antiquity of our Service-book to satisfie the World that it was not taken out of the Roman mint neither is a late invention without good Authority and Precedent but that it hath the practice of the Old Apostolical Churches and times to warrant and patronize it however it is new slighted and hated by a sort of people among us who either cannot or will not distinguish between an invaluable Jewel and the dry harsh husk of a sorry Barley-corn I shall conclude this whole matter with that known story of Arch-Bishop Cranmer in the reign of Queen Mary how he offered the Queen if he might be permitted to take unto him Peter Martyr and four or five more to prove that the Communion-office set Foxes's Martyrol Anno 1554 in his purgation out by King Edward the sixth was conformable to that which Christ commanded and which the Apostles and Primitive Church used many years And that the whole Order of Divine Service then used by the Church of England was the same meaning in effect and substance that had been used in the Catholick Church for fifteen hundred years past By what has been said hitherto it doth appear that the Zealous Prelate spake not without good Reason But the Challenge would not be accepted because the Learned sorts of Papists knew that the thing could be made out And though some ignorant and some malicious men among our selves have been pleased to say that our Liturgy was taken out of the Mass-Book yet the most judicious and most unprejudiced Protestants have looked upon it to be as in Truth it is a most strong Bullwark and Fence against Popery And indeed the Papists themselves know it to be so and therefore upon the restoring of Popery in Queen Maries time they did with all haste and fury throw our Excellent Liturgy and the wise Compilers of it into the Fire and surely none but Mad men and Fools would have served their friends so The Antiquity of our Rites Customes and Vsages comes to be confidered in the next place And truely there are some Ecclesiastical Observations which we meet with in the most Ancient Writers of the Greek and Latine Churches of whose Birth and Original I believe the Learnedst men in Christendom cannot shew us the particular time by the help of their best readings nor can they who dislike them shew us when they came first into the Church 1. The first is the use of the Cross especially at the time of Baptism Of the Cross Mercerus Vticensis in his additions to the Hieroglyphicks of Orus Apollo tells us that the Cross among the old Aegyptians was an Emblem of the Life to come What their reason was I Eccl. Hist lib. 11. c. 29. am not to enquire But Ruffinus relates the same thing and moreover tells us that the Aegyptians and especially their Priests who understood their Mysteries best the more willingly embraced the Christian Religion for the Cross sake calling to mind its ancient signification The Ancient Christians though they Min. Fel. never worshipped the Cross yet they used the sign of it as an outward badge of their Profession and all that were received into the Church received this sign upon their foreheads in token that they were not ashamed of a Crucified Saviour 'T is recorded of the Gnosticks those first Hereticks who denied the reality of Christs Incarnation and Passion that they branded their Proselytes with an hot Iron in the upper part of their right ear Iren. lib. 1. and some conjecture that S. Paul restected upon that custome of theirs where he saith that they had Consciences seared with an hot Iron meaning as well as their ears But in all probability this custome was taken up in opposition to the true Christians 1 Tim. 4. 2. who were marked with the sign of the Cross upon their foreheads S. Basil I am sure reckons it in the first place among S. Basil de Spiritu Sanctu c. 27. the Ecclesiastical Constitutions which were derived by Tradition from the holy Apostles and indeed the use of the Cross was so ancient and so
Friday betrayed and on the Friday murther'd sequestred these dayes weekly to their solemn Devotion spending the time in reading of the Scriptures with Prayers Tears Almsdeeds and Fastings from the beginning of the day till three in the afternoon We find continual mention made of these dayes by the Greeks under the Names of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fourth day the preparation the day before the Sabbath or Saturday The Latine Fathers call them generally the Quarta sexta Feria and Tertullian Tertul. de jejunio sometimes stationum Semi-jejunia the stationary half-fasts because their abstinence at this time was not so long as in Lent and on other occasional days of humiliation when they fasted until night And Epiphanius tells us that these dayes were constantly observed all the world over and that the Original of this custome Epiphan lib. 3. adv Haer. Haeres 77. adv Aerium was owing to Apostolick Tradition It is most likely that it was so if any Credit in the World may be given to Antiquity But instead of disputing and quarrelling about that it would be for the Interest of Religion and for the great good of the World if men would buckle in good earnest to that Piety which is humble grave and serious and not give occasion to the old fashioned Christians to tell them that the cross-grain Spirit of Aerius hath undone all and to upbraid them that their Belly is their God and a Kitchin their Church 5. As times of Fasting so days of Festivity and joy were very Anciently kept by the Church for they celebrated not only the weekly day of Christs Resurrection but also the Anniversary day of Easter and the day of the Nativity and of the descent of the holy Festivals V. Euseb Eccl. His l. 5. c. 24. Ghost and indeed all that course of fifty days from Easter to Whitsunday And not those onely but moreover they honoured Cur Pascha celebramus annuo circulo in mense primo cur quinquaginta exinde diebus in omni exultatione decurrimus Tert. adv Psych Martyrum Passiones Dies anniversariâ commemoratione celebramus Cyprian ep 34. v. Pamelii Annotat. Memorias Sanctorum facimus Origne in Joh. lib. 3. Harum sc Innocentium memoria semper ut dignum est in Ecclesiis celebratur secundum integrum ordinem Sanctorum ut primorum Martyrum Id. Hom. 3. in diversos tom 2. p. 282. Oblationes pro Natalitiis annua dii facimus Tertull. de Cor. Mil. those days whereon the holy Martyrs did suffer commemorating their Lives and Sufferings and offering up Thanksgivings to God for their Faith Constancy and good Examples and calling the days of their Martyrdom their Birth-days when they entred into Life Eternal The Church of England in observing this custom doth but follow the steps of the Catholick Church of old And in mine opinion men do greatly wound the Protestant Cause when they call this and other ancient Customs by the names of Popery and Superstition For they do the Church of Rome too much honour in calling things which are ancient and Catholick Popery We know that Popery is of a late and a base Extraction and this hath abundantly been proved by Church of England-men And how do the Dissenters contradict us and justifie the Romanists when they say that this and that Observation whatever is laudable ancient and of Catholick usage is Popery Herein they befriend the Pope and give Arguments and Encouragements to the Papists more than perhaps they are aware of 6. We are required in the time of Sacred Ministrations to be clothed with a white Vesture This forsooth giveth much Surplice offence and is a great eye-sore to some now And yet for many hundreds of years before it was not offensive when men had very good eyes and Consciences too that were very tender but not galled The old Fathers startled at the very name of Perjury Rebellion and Dishonesty but they were not frighted at the sight of a Surplice but lookt upon it as a decent Habit and fit to be used in Ministerial Offices because it did resemble those Robes wherein the Angels those Ministring Spirits were wont to appear This is clear that the custom of wearing a white Garment in time of Divine-Service and S. Hieron Com. in Ezek. 44. lib. 1. adv Pelag. S. Chrys Hom. 60. ad pop Antioch Clem. Const lib. 8. especially at the Administration of the Sacrament is as old as St. Hierom in the Latin Churches and as St. Chrysostom in the Greek and that is 1300 years ago and in the most flourishing times of the Church It may be much older for ought we know to the contrary however I am sure that there is more to be said for its Antiquity than can with reason be pleaded against its Vse 7. Our standing up at the reading of the Holy Gospel is an act Standing at the Gospel Expressive of our great Reverence unto it and Significative of our Readiness to observe and obey it And questionless this Custom was originally derived from the Jews as many other Christian Customs were for at the reading of the Law this posture was used by the Congregation Ezra opened the Book in the sight of all the people for he was above all the people and when he opened it all the people stood up Nehem. 8. 5. Now seeing it was more reasonable for Christians to do Honour unto Christ than for the Jews to do it unto Moses it came to be an universal Custom even from the beginning to stand Durant de Rit lib. 2. c. 23. Constit Apost lib. 2. c. 57. up at the hearing of our Saviours Doctrine and Life and to bless God for it So the Apostolical Constitutions require When the Gospel is read let the Presbyters and Deacons and all the people stand with all quietness for it is written Hear O Israel and keep silence And accordingly St. Chrysostome witnesseth S. Chrysost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that when the Deacon opened the Book of the Gospel and began to read they all stood up and cryed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glory be to thee O Lord. 8. It is order'd by our Church that for persons to be Baptiz'd there shall be Sureties whose Office it is to call upon Sureties them to hear Sermons to see them Catechiz'd and vertuously brought up And surely by the Laws of our Religion every man is to be his brothers Keeper And what these Sureties do binde themselves to by a Particular and Personal Obligation every Neighbour is bound to by the General Rule of Love In my opinion among all the Constitutions of our Church this is one of the most Charitable and most Profitable Constitutions and that which thousands have been beholding to for their Christian Education And were it only for the Motherly Care and Tenderness of our Church in this particular she might well claim a dutiful Observance at the hands of all her Children but that St. Paul
of the Government and Liturgie of the Church and to take away nothing in the one or the other but what was evil and justly offensive or at least unnecessary and burthensome Let the world judge whether this was not a plain Equivocation But it seems what in a Jesuit is unlawful that in others hath been allowable and sanctified I have not made these Remarks as if I did believe that all our former Non-conformists were Jesuits God forbid but I fear that great numbers of them were Jesuited and they knew it not at least did not consider it And I do heartily wish that our present Non-conformists among whom I doubt not but there are many well-meaning persons would for the Protestant Religion sake at last consider by what base fellows they are abus'd influenced and made use of to weaken us by our sad Divisions I would not therefore be uncharitably and unjustly censured as if I designed to upbraid and render them odious No that was not my purpose or intention But what I have said hitherto was to shew how crafty and cunning the Jesuit has been for many years to take advantage of mens discontents and to infuse such Principles into them as are not very distant from their own and all this under a disguise and pretending to be Protestants when indeed they were utter Enemies to Protestancy and intended by degrees to extirpate it though according to Contzen's directions they dissembled Dissimulet propositum extirpandae Haeresis Contz Pol. l. 2. c. 18. § 6. their purpose and seemed to row a quite contrary way I think there is no reason to doubt but that several Jesuits and other Romanists have been preaching and infecting unwary people in separate Meetings and especially those which are most properly called Fanatical as the Anabaptists Quakers Muggletonians and the rest And therefore I cease to wonder that of our vulgar sort of people who have lately been seduced to the Church of Rome most are such as were seduced from the Church of England before 'T was no hard matter for subtile Impostors to poyson those throughly whom they had infected already and of borderers to make them Proselytes and to draw them gradually out of one extream into another There is an honest man in the world whose name and book I shall purposely conceal who tells us of one Father Brown a Jesuit that he boasted on his death-bed at Ingeston-briggs in Scotland that he had preached as down-right Popery in the Field-Conventicles as ever he had preached at Rome Many Instances of that nature might be collected but that the thing is unquestionable Now why may we not believe that the same tricks have been played at House-Conventicles in England too Have not the Whitebreads and Fenwicks and Gawens been as industrious here as Brown and many others have been in Scotland How many are there who have known and conversed with Romish Priests abroad whom afterwards they have found here up and down in Conventicles preaching and scolding at Popery to wipe off all suspition from themselves and to curry favour with the silly people Alas some that call the Church of Rome Whore have been of the same Trade and 't is in this case as it was with that worthy Gentleman Sir Edmundbury Godfrey when he was murder'd two Papists scuffled together but 't was only a pretended skirmish designed to draw in the Protestant They followed each other with innocent Cuffs and hurtless Blows and the Justice was call'd in to end the Fray and as soon as he was come the Combatants having obtain'd their designe parted of themselves fell foul upon the Magistrate and strangled him 'T is too notorious that the Jesuits have play'd such Pranks at Conventicles in the Savoy in Moor fields and in a world of places more they cry out against Superstition and Popery and give the Papists gentle blows and dry drubs without any Arguments but all this while the Quarrel is but a counterfeit and the real designe is against the Church of England and if by any wiles they can but ensnare and ruine her which is their great and formidable Enemy the Combate will soon be at an end and the politick Antagonists will soon agree 'T is a main piece of Jesuitical Policy and we may count it their sole Master-piece to create Divisions among us and then to make every little Sect an Harbour and Covert for themselves This way they employ their utmost dexterity but were we all true to the Old Paths their designes would easily be defeated first to form and then to animate Factions by setting up such new Lights among us which serve not to illuminate but to inflame They skrew themselves into all even Mechanical Professions and by canting words and fair speeches insinuate themselves into all Parties and transform themselves into all shapes and dresses that what the Poets feigned of a Proteus and an Empusa is true of these Hobgoblins of darkness that they put on any colour form and likeness so that you have no way to discover the Serpent but by his poyson nor the Wolf but by his ravenous stomach But of all the Sects which are among us undoubtedly the Quakers have been and are most eminently serviceable to our common Adversary for their Principles are such as could not come out of any other Mint but the Jesuits 'T is not very long ago since one Father Talbot ingenuously told a Friend of mine That it had cost them Twenty years study at St. Omers before they could bring Quakerism to its perfection And truly no Opinions can more resemble theirs than those which are held by that crafty and perverse Sect. Do they not think themselves as infallible as any Romanist thinketh the Pope himself to be and do they not say that one reason why they divide from us is because we confess our selves to be men subject unto Errour Do they not lower the Magistrates Authority as the Jesuits do and by all imaginable methods endeavour to render him contemptible Do they not vilisie the Holy Scriptures as the Jesuits do and call the Bible a Dead Letter Do they not cry up the Light the Light just as the Jesuits cry up Tradition Tradition Do they not think themselves to be the onely people of God as the Jesuits think their Faction to be and count all others who are not of their Communion to be Reprobates and damned persons Do they not take it for granted that they are perfect and cannot sin Why do but turn the Tables and behold this is Jesuitism upon which they build the Doctrine of meritorious good Works for where there is no Perfection there can be no Merit But the most luckie and advantageous Principle that was ever infus'd into them is this That they must not by any means swear though called unto it by due Authority The Jesuit was no fool when he taught them this for hereby he keeps out of harms-way and shelters himself from a necessity of taking any Oaths of
on the late King Did he say moreover That God himself had eclips'd yea lost the brightest Beam of his Divine Glory that ever shin'd on this lower world if he had not some way or other brought That person to some eminent and preternatural punishment Why to shew by whom those Regicides were acted and whom they gratified and whose Interest they really serv'd we may remember that a Popish Priest mounted on Horse-back at Charing-cross vailed his Hat and flourish'd his Sword saying Now our greatest Enemy is gone And with what joy the news of it was receiv'd by the Romanists abroad and what great hopes they entertain'd of gaining England thereby Dr. Peter du Moulin who was well able to acquaint us hath given Answer to Philanax us a particular Account Have our imprudent Brethren laid all their Irons in the fire to procure a Toleration It was the way which Contzen the Jesuit advis'd That the Romanists in a Protestant Kingdom Subornatio petentium libertatem indulgentiam Contz Pol. 2. c. 18. § 6. Bellarm. in Tort. should suborn some and set them on work to crave Liberty and an Indulgence 'T was that which Cardinal Bellarmine had the confidence to advise K. James That he should grant a Toleration 'T was that which some hundreds of Papists were so greedy of that as Mr. Oates tells us they offered Cromwel that in case he would grant it they would renounce the Interest of the Stuarts such very Loyal good Subjects they were Dedication of his Narrat 'T was that which was once obtain'd by the joynt Interest of some whom our credulous Non-conformists took for their hearty Patrons though it hapned unluckily that one of them at the same time was a Popish Lord. 'T was that which Coleman again laboured for with all imaginable Zeal and by encouragements from the French King's Confessor endeavoured to purchase at any price and with any hazards and which he cajoled our Dissenters whom he plough'd with into fair hopes of In a word 't is that then which nothing can more oblige or gratifie the Romanists and especially the Priests at this juncture and critical point of time Did the Jesuits and their Complices lay a most horrid and devilish Plot here in England And did not an open Rebellion break out in Scotland at the same time And that we may know by whom those Rebels were acted it is notorious that Ireland and other Romish Priests were dispatcht away into the North to prepare them for Tumults and Hamilton a Jesuited Papist was in the Head of the Rebellion and their publick Declaration did smell so strong of Jesuitism for the Act of Supremacy was condemned the Covenants were revived the observation of the 29th of May was disclaimed and the Kings Authority in Ecclesiastical matters was called an Vsurping Power that we have no reason to doubt but that Declaration was drawn by the Jesuits finger Did the Papists here barbarously murder Sir Edmund-bury Godfrey And did not some Kirk-men in Scotland a little after most barbarously murder the Archbishop of St. Andrews Perhaps they themselves did not understand by what hands they were set on work but the Jesuits would greatly triumph were all the Bishops and Episcopal Divines in this Island served after the same manner 'T is endless and I hope unnecessary to reckon up every particular Instance which serveth to shew how the Disciples of Ignatius Loiola have all-along for many years abused our unwary Innovators and employed them as their Tools and unfortunate Instruments to execute those designes of theirs which we are all highly concern'd to oppose And those Instances which I have mentioned already were not intended to exasperate the minds of any Dissenters or to give them offence but rather to do them service as well as our selves For our common Cause and Interest doth lie at the stake and if they will please to consider things without passion and prejudice they will see but little reason for them to account me an Enemy because I have told them the Truth Were not they concern'd as well as others and were not the Interest of the Protestant Religion in open and extream danger I should not have chosen a Subject of this nature because I know how sharp and picquant Truth is especially when it appears in matters of Fact But though I do sincerely profess that for the well-fare of this Church and for the real good of our Dissenters themselves I could be content to offer up my life yet I do not think my self obliged as things stand to conceal my thoughts although I am sure to reap little thanks at the hands of some for divulging them However as I am perswaded that there are many among them who are men of good mindes and honest hearts so I hope that some of them will do themselves and the whole Nation that Right as both to consider that well-meaning men are sometimes easily impos'd upon and also to beware that they be not cheated by Knaves for the future And such I would beseech by all that is sacred and dear unto us that they would lay to heart the perilous condition of the Reformed Religion not in this Kingdom onely but by consequence in all parts of Europe too And have not our unhappy Divisions from the Old way been a sad occasion of this dismal Calamity Could the Jesuits hurt us were we of one minde and unanimous for that good Old way which did lead so many thousands of our Ancestors to Heaven Is it in our establish'd Churches and conformable Congregations that these Hornets do swarm and buzz and threaten us with Death Is it not in separate Meetings that they build their Nests And are they not those deluded people whom they coax and ride and instigate to do their jobs for them besides their own intentions Why since we are not ignorant of the Jesuits wiles methinks Indignation and Scorn and an English Spirit should be enough to keep us from being shamm'd into the Snare and would we but contend for the Ancient Paths it would be impossible for us to be in danger of those Evils which the common Enemy exposeth us unto or to lose that peace which he rifles us of by leading us a side into Avenues which are uncouth and unbeaten My Brethren when first the story of this Jesuitical and damnable Plot found credit in the world it was hoped by charitable and sober persons of the Church of England that you would have taken hold of that opportunity to have laid down your passions and united your selves with us for the common good of the Protestant Religion and when that worthy Magistrate was so basely assassinated there was reason to conclude that one of the Flock being so worried the rest would have ran together presently and been frighted into an Union But since you hold off still since we hear daily from the Press such ugly Reflections upon our Church which is altogether unconcern'd in the Plot onely
over us we need not fear what Enemy could annoy us God of his Mercy Grant us Peace in our days and give us Eyes to see and Hearts seriously to consider the things which do belong unto our Peace before they are hid from our Eyes Amen POSTSCRIPT I Shall by way of Appendix transcribe a passage out of that very learned and excellent man Dr. Sanderson in his Preface to his Sermons bearng date July 13 1657. where clearing the regular Sons of the Church of England from the unjust Aspersions of being Popishly affected he saith 1. That those very persons who were under God the Instruments of freeing us from the Roman yoke by casting Popery out of the Church and sundry of them Martyred in the Cause those very persons I say were great Favourers of these now accounted Popish Ceremonies and the chief Authors or Procurers of the Constitutions made in that behalf 2. That in all former Times since the beginning of the Reformation our Arch-bishops and Bishops with their Chaplains and others of the Prelatical Party were the principal I had almost said the only Champions to maintain the Cause of Religion against the Papists 3. That even in these times of so great distraction and consequently thereunto of so great advantage to the Factors for Rome none have stept into the gap more readily nor appear'd in the face of the Enemy more openly nor maintain'd the fight with more Stoutness and Gallantry than the Episcopal Divines have done as their late learned Writings testifie Yea and some of them such as besides their other Sufferings have lain as deep under the Suspicion of being Popishly affected as nay other of their Brethren whosoever 4. That by the endeavours of these Episcopal Divines some that were bred Papists have been gained to our Church others that began to waver confirmed and setled in their old Religion and some that were fallen from Us recovered and reduced notwithstanding all the disadvantages of these confused Times and of each of these I am able to produce some Instance But I profess sincerely as in the presence of God and before the world that I have not known at least I cannot call to remembrance so much as one single Example of any of this done by any of our Anti-ceremonian Brethren whether Presbyterian or Independent But I have somewhat to return upon these our Brethren who thus causelesly suspect us Possibly it will not please them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but I must speak it out both for the Truths sake and theirs to wit That themselves are in truth though not purposely and intentionally whereof in my own thought I freely acquit them yet really and eventually the great Promoters of the Roman Interest among us and that more ways than one First by putting to their helping hand to the pulling down of Episcopacy It is very well known to many what rejoycing that Vote brought to the Romish Party How even in Rome itself they sang their Io Paeans upon the tidings thereof and said triumphantly Now is the day ours now is the fatal Blow given to the Protestant Religion in England They who by conversing much with that Nation were well-acquainted with the fiery turbulent spirits of the Scotish Presbyterians knew as well how to make their advantage thereof and handled the matter with so much cunning by fomenting their Discontents underhand till they had framed them and by their means some of the same Party here to become the fittest Instruments for the carrying on of their great Designe And this I verily believe was the very Master-piece of the whole Plot. They could not but foresee as the Event hath also proved that if the Old Government a main Pillar in the Building were once dissolved the whole Fabrick would be sore shaken if not presently shattered in pieces and ruin'd things would presently run into Confusion Distractions and Divisions would certainly follow and when the Waters should be sufficiently troubled and mudded then would be their opportunity to cast in their nets for a draught c. Whoso pleaseth may read on and indeed the whole Preface is highly worthy to be read and judiciously considered especially at this Time FINIS A Catalogue of some Books printed for and sold by Jonathan Edwin at the Three Roses in Ludgate-street A Sermon preached on the Thirtieth of January 1678 9. being the Anniversary of the Martyrdom of King Charles the First of blessed Memory and published at the request of some Friends by Edward Pelling Rector of St. Martins Ludgate in quarto Ancient and Modern Delusions discoursed of in three Sermons upon 2 Thes 2. 11. concerning some Errours now prevailing in the Church of Rome by Edward Pelling Rector of St. Martins Ludgate in quarto The true Liberty and Dominion of Conscience vindicated from the Usurpations and Abuses of Opinion and Perswasion in octavo The Countermine or a short but true discovery of the dangerous Principles and secret Practices of the Dissenting Party especially the Presbyterians shewing that Religion is pretended but Rebellion is intended and in order thereto the Foundation of Monarchy in the State and Episcopacy in the Church are undermined in octavo The common Interest of King and People shewing the Original Antiquity and Excellency of Monarchy compared with Aristocracy and Democracy and particularly of our English Monarchy and that absolute Papal and Presbyterian popular Supremacy are utterly inconsistent with Prerogative Property and Liberty in octavo The Project of Peace or Unity of Faith and Government the onely Expedient to procure Peace both Forreign and Domestique and to preserve these Nations from the danger of Popery and Arbitrary Tyranny in octavo Two Sermons preached at the Funerals of the Right Honourable Robert Lord Lexington and the Lady Mary his Wife by Samuel Holden A. M. late of Lincoln-Colledge in Oxford and Chaplain to his Lordship deceased in quarto A Sermon preached July 17. 1676. in the Cathedral-Church of St. Peter in York before the Right Honourable Sir Francis North Lord Chief Justice of the Common Pleas and the Honourable Vere Bertie Esq one of the Barons of the Exchequer his Majesties Judges of Assize for the Northern Circuit By Thomas Cartwright D. D. and Dean of Rippon Chaplain in ordinary to his Majesty A Sermon preached before the King at Whitehal January the 9th 1675 6. by Thomas Cartwright D. D. Chaplain in ordinary to his Majesty FINIS
made up of converted Gentiles Now over each of these Churches there did preside a Bishop with his Deacons so that frequently you shall find in Church-History two several Bishops in one City 2. Secondly that these and the Neighbouring Bishops were wont to convene and meet together to consult concerning the ordering and management of Ecclesiastical Matters 3. And thirdly that the necessities and condition of places were such in the beginning that all Churches were not so compleatly and perfectly modelled at the first as they were in process of time For as Churches were greater or less in proportion so were Church-Officers more or fewer in number Where the multitude of Christians was not great there a Bishop and his Deacon were enough to discharge the work of the Ministry where the numbers of Christians did increase there Presbyters were appointed to assist the Bishop and to act under him and where an Apostle thought good not to fix any Bishop but to hold the Government of a Church immediately in his own hands there he did commonly appoint a College or Bench of Presbyters to perform Ministerial Offices as his Proxies in his absence and by his Authority derived and delegated unto them For so did St. Paul keep the Superintendency over the Church of Corinth in his own hands as their immediate and sole Bishop because he had converted them to the Faith and what the Presbyters did in excommunicating that incestuous person they did it by St. Paul's Spirit that is by 1 Cor. 5. 4. his Episcopal Authority and Power committed unto him by Christ I verily as absent in Body but present in Spirit or by my Authority have judged already concerning him saith the Apostle This Observation will give us to understand the meaning Epiph. haeres 75. of that which we collect out of Epiphanius that in one Church there were Bishops and Deacons only where the numbers of Converts were small in another there were Presbyters without any Bishops besides an Apostle where there was need of many Ministers and yet one could not be found that was so fit for the Bishoprick in others agen there were Bishops Presbyters and Deacons too where the condition of the place did require it and the worth and abilities of the Men did admit of it Now then to come to the Objection St. Paul gives Timothy an 1 Tim. 3. account of the Qualifications necessary in Bishops and this questionless was in order to their Ordination But how doth it appear that Presbyters are meant by the word Bishops Were Presbyters now to be Ordained Did the word of God Act. 19. 20. grow and prevail so mightily in the Ephesian Churches and yet no Presbyters in them Was St. Paul among them for the space of three years preaching disputing and converting so many Act. 20. 31. Multitudes to the Faith and yet ordained no Presbyters to water what he had so prosperously planted And if Presbyters were ordained were setled in the Churches of Ephesus before the Apostles departure to Macedonia what necessity was there for him to send his Son Timothy Instructions concerning the Ordination of Presbyters especially when he hoped to return unto him shortly Divines conceive that this Epistle was sent by 1 Tim. 3. 14. him soon after he departed from Ephesus and were all the Presbyters dead in that little time 'T is hardly to be believed that Presbyters were wanting but Bishops were For hitherto St. Paul had been with the Ephesians for the most part in his own person he had governed them in his own person and had exercised his Episcopal Authority in his own person But now he was gone leaving Timothy in his room he was the first Bishop that was fixt at Ephesus and the only Bishop indeed now and yet but a young Man that had need of other Bishops to concur with him and help him in his Office and considering that St. Paul was uncertain when he should see him 1 Tim. 3. 15. again there was an urgent necessity for him to write speedily to his Son that other Bishops might be ordained that other Churches might be guarded from the Gnostic Seducers as well as Ephesus it self the great Metropolis There is no necessity then for us to conceive that St. Paul in his Epistle to Timothy did mean Presbyters when he spake of Bishops but rather that he gave directions for the Ordination of those who were to be Bishops indeed to be invested with Episcopal Power and to preside over other Cities as Timothy did over Ephesus in St. Paul's own Chair Again the Apostle saluteth the Saints at Philippi with the Bishops and Deacons Phil. 1. 1. But there is no Demonstrative Reason to constrain nor probable Argument to induce us to believe that he directed his salutation to Presbyters much less that he gave them the Title of Bishops For there are several fair accounts to be given of this matter either as some conceive that there were two Bishops over two Churches in Philippi Jewish and Gentile Christians as 't was usual in other places or as others are of Opinion that the Neighbouring Bishops were now assembled at Philippi as 't was usual at other times or as others are persuaded that the Salutation is sent not to but from the Bishops and Deacons and so the words are to be read thus with a Parenthesis Paul and Timotheus the Servants of Jesus Christ to all the Saints in Christ Jesus which are at Philippi with the Bishops and Deacons Grace be unto you c. But which way soever we interpret the Text we are so far from finding any Presbyters in the Salutation that there is no argument to prove that they were at all in the City whither the Salutation was sent For Epiphanius tells us that many Churches at the first were ordered by Bishops and Deacons only and then why not the Churches of Philippi also Thus their whole Argument fails them who would prove the Office and Order of Bishop and Presbyter to have been the same in the Apostles days because forsooth the Name is given to both in Scripture Though the Consequence would not be good should their grand Principle be granted yet there is no solid reason for us to grant the Principle it self And therefore I shall not stick to conclude peremptorily That the Order of Bishops both as to name and thing is so far from being either an Antichristian or an Ecclesiastical Ordinance that it was instituted by Christ himself and founded in the Apostles of Christ and by them so establish'd and continued in all the Churches of Christ that for 1500 years together no Church in the world being perfectly and rightly form'd was ever under any other sort of Government but that the Episcopal Office and Authority hath through a continual Succession of Ages been communicated transmitted and handed down to the whole Catholick Church even from the most primitive and infant times of Christianity and consequently that this way of Government