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
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
to order the public Service of God and to take care that decency and a grave decorum might be in Christian Assemblies He was to see that such as would be Bishops and Deacons should be rightly qualified c. 3. 2. and himself to keep up his Authority by being an Example of Believers He was to allot a double Portion of c. 4. 12. maintenance to Elders that Ruled well under him and c. 5. 17. laboured in the Word He was to take cognizance of the 19. irregularities of Presbyters but with this caution that he should not receive an Accusation against an Elder but before two or three Witnesses And such as sinned he was to Rebuke before all He was to hold Ordinations but with 20. this Proviso That he should lay bands suddainly on no man 22. Briefly St. Paul gave him a plenitude of that power which he had himself And if to Model Churches to prescribe Rules to confer holy O deus to command examin judge and reprehend O fenders Openly and even Presbyters themselves I say if these are parts of Episcopal Power then was Timothy a Bishop indeed And I should be loth to see half that Charter given to a single Presbyter as is here given to Timothy by this Great Apostle 3. The third instance to shew that the Apostles setled the Episcopal form of Government is Titus whom Antiquity acknowledgeth to have been Metropolitan of Crete an Island consistng of an hundred Cities and to have been intrusted with the power of Modelling and Governing of all the Churches there That St. Paul left him there is clear from his own words and Tit. 1. 5. questionless his design was that Titus should remain and continue there unless summoned away upon some Emergency and for a Time only and even then St. Paul promised to send either Artemas or Tychicus to be his Vicar and Procurator c. 3. 12. in his absence Now that Titus was indeed a Bishop superior in Authority to Presbyters and invested with a Superintendency and Power over all his Clergy doth plainly appear from the Authority he had both to Ordain and to Judge of so many Bishops as St. Chrysostom declares he had For this cause Chrysost Hom. in Tit. 1. it was that when the Apostle himself could not stay in Crete to put every thing into due Order but was obliged to be gone he left Titus behind him to set in order the things that Tit. 1. 5 11. c. 2. 10. were wanting and unsettled at S. Paul's departure to ordain Bishops and to dispose of them into Cities into every City one to provide against the heterodox Preaching of Deceivers to stop their mouths to silence them and to rebuke them sharply and to admonish Hereticks once and again and then to excommunicate them upon their Contumacy This was Titus his Office and this was plainly the Exercise of Episcopal Power and Jurisdiction And to confirm this further two things are observable First that this Authority was given to Titus alone not to a College of Presbyters which 't is presumable S. Paul appointed before his going away but to Titus singly for this cause left I thee in Crete that thou shouldest set things in order that thou shouldest ordain c. This argues a supreme and a sole Superintendency and Authority in Titus Secondly that there was a necessity for S. Paul's committing this Authority unto him for otherwise the things that were wanting could not be set in order nor could Ordinations or Censures be there for this cause left I thee in Crete Which is a manifest Argument that the Presbyters in Crete had no power either to ordain or to excommunicate or to do such acts of Jurisdiction for then why was Titus left to those purposes And yet we see S. Paul left him and for this cause left him so that unless we will offer violence to the Sence of Scripture we must confess that Titus was left and fix'd at Crete as Bishop and Metropolitan of the whole Island To these three Apostolical Bishops I might add many more Const Apost l. 7. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose Names we meet with in Ecclesiastical Writers either occasionally and scatteringly mentioned as in Irenaeus Eusebius and divers others or more orderly collected as in the Book of Constitutions commonly called Apostolical But because the truth of this dependeth upon the Credit of Church History which yet we have no reason to question I shall forbear further Instances having already and I hope sufficiently shewed out of Scripture that the Order and Authority of Bishops was in being 〈◊〉 in the Apostles days and from them continued and transmitted to succeeding Ages 2. Having done then with the Proof of the Affirmative I proceed next with what brevity I can to answer that grand Argument usually brought to make good the Negative viz. that the Names of Bishop and Presbyter are indifferently and promiscuously used in the Apostolical Writings as if onely one Order of men were meant by them As for instance in Tit. 1. 2 5. Paul tells Titus that he left him in Crete as for other reasons so for this that he should Ordain Elders or Presbyters in every City Then ver 6. he layeth down the Qualifications of these Elders and as a reason for it he saith ver 7. for a Bishop must be blameless c. Here a Bishop and a Presbyter seem to be not two distinct Orders but one and the same and so some say that by a Presbyter is here meant a Bishop and others affirm that by a Bishop is here meant a Presbyter and hence are willing to conclude that in the Apostles time they were not thought to be two distinct Offices but Bishop and Presbyter to be one both in Name Order and Authority and so Prelacy must fall to the ground without any help from Scripture For the removing of this Difficulty three things are to be observed 1. That Aerius the Heretic was the first that ever found out or insisted on this Community and Identity of Names for the Writers before him in the first and second Age after the Apostles did not discourse at this rate could not discover such a promiscuous use of the words 2. The Catholick Writers after Aerius who thought as he did that the Names of Bishop and Presbyter were common in the Apostles days did not yet think as that Heretic did affirm that the Office and Order were ever the same No they held that though Bishops were sometimes called Presbyters and Presbyters Bishops yet Bishops were a rank of Ministers above Presbyters both in Degree and Authority even in the Age of the Apostles 3. But then there is one Observation more for which I must thank a very Learned Prelate of our Church viz. that notwithstanding Vindic. Epist Ignat. p. 184. this Construction and late Pretence of the Promiscuous use of the words yet it doth not appear that the Scripture gives the Titles 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
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
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
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
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
Justin Martyr Ignatius and other the most Primitive Writers so that without all peradventure this custome is founded upon Apostolical Institution and exactly agreeable to this most Ancient and Christian custome is that Offertory appointed in our English Service-book Next follows the Prayer for the whole state of Christ's Church Militant here in earth which is highly consonant to the practice The Prayer for the Catholick Church of the Vniversal Church in all Ages in respect both of its order and matter For first before the reception of the Sacrament a Prayer of this Nature was ever offered and that saith S. Ambros according to the Rule delivered by S. Paul In some places I Comment on 1 Tim. 2. find that this Prayer was used once before the Consecration of the Elements the Deacon inditing it and the people answering Litanywise Lord have mercy and after Consecration it was repeated Clem. Const lib. 8. S. Cyril Catech 5. Justin Mart. Apol. 2. Ambros de Sac. lib. 4. c. 4. again by him that Ministred in chief the people answering only Amen But never was the Sacrament administred without supplications in the first place for the people for Kings and for the rest as St. Ambrose speaks And to the same purpose St. Cyril tells us that the Spiritual Sacrifice being prepared they went solemnly to prayer for the common peace of the Churches for the tranquillity of the World for Kings for their Armies and Allies for Cyril Catech 5. sick and afflicted people and for all that stood in need of help And of the truth of this all Liturgies extant are an abundant proof 2. Then as touching the particular matter of this excellent and Catholick Prayer it is observable 1. That our Church calleth the things laid upon the Lords Table not only Alms but Oblations and so did the Ancients call Clem. ep ad Cor. p. 52. them even S. Clement himself S. Pauls fellow-labourer For the old Christians conceived themselves obliged to make Offerings of Praise and Thanksgiving under the Gospel as well as Abel did before the Law and the Jews did under the Law The Species of Sacrifice was changed indeed for they offered not Bullocks and Goats but they did not think that all kinds of Offerings were abolisht but that they were bound to present Eucharistical Oblations unto God that they might be found thankful unto the Maker of the Vniverse as Irenaeus speaks So that in lieu of bloudy Sacrifices they presented Bread and Wine Iren. lib. 4. c. 34. V. Mede's Christian Sacrifice and the first fruits of their increase besides sums of money And these were called Oblations gifts whereby they acknowledg'd Gods right and propriety unto all their Possessions that the Earth is the Lords and the fulness thereof not as if he needed these gifts but as humble Thanksgivings unto his Offerimus non quasi indigenti sed gratias agentes dominationi ejus Iren. ut suprá Soveraignty And so they were wont to profess in those days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord we restore unto thee some of thine own things 2. Our Church prayeth that God would accept these our Alms and Oblations which is perfectly answerable to the old custome for so the first Christians did beseech God that in mercy Clem. Const lib. 8. he would look upon their offerings and accept them as a sweet Odour through the Intercession of Christ 3. Then our Church goes on praying for the Vniversal Church for Kings Princes and Magistrates for the Clergy and the rest And thus did all the Churches of old pray for the holy Catholick Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from end to end for Kings Id. ibid. and all in Authority that they may be at peace with us and that we living in all quietness and concord may glorifie thee all our days through Jesus Christ for all holy Bishops rightly dividing the word of truth for all Presbyters and Deacons for all thy people and all that are in want and distress c. 4. Last of all it is customary with us at the end of this Prayer to make mention of the Saints departed and so 't was ever customary with all the Churches of old to bless God for their Faith Perseverance and Martyrdomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Const lib. 8. beseeching that they might be made partakers of their conflicts and with them might have their perfect Consummation and bliss This was the first design of these memorials of the dead In fide morientium devotè memoriam agimus tam illorum refrigerio gaudentes quam etiam nobis piam consummationem in fide postulantes Origen lib. 3. in Job p. 274. Ed. Par. See Bishop Vshers Ans to the Challenge which latter Ages corrupted adding Prayers for the release of souls out of a pretended Purgatory But this conceit and practice was never known in the Ancient and best times And therfore our honest Church resolving to bring things to their first stay threw out of her Prayers this dross and litter and filthy stuff retaining that which was pure and Primitive Among those things which have been corrupted in the old Liturgies as we now have them there are some things which have passed all along untouched As that salutation of the Minister the Dominus Vobiscum Lord be with you and the peoples Answer and with thy Spirit it is every where to be found in the ancientest Monuments And so that other sursum corda lift up your hearts with the return we lift them up unto the Lord we find it in S. Cyprian and S. Cyril and in every Liturgy As also the following exhortation let Cypr. de Orat. Dom. us give thanks unto our Lord God and the subsequent acknowledgement it is meet and right so to do the Minister going on Sursum Corda c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is very meet right and our bounden duty c. these Forms are still entire in all Service-books that they may rationally be concluded to have sprang from Apostolical practice And so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore with Angels and Archangels and all the company of Heaven c. together with the Trisagium following which was joyntly repeated by the whole Congregation Holy holy holy Lord God of Host c. they are Forms which were very anciently and universally V. Lit. Jacob. Marc. Petri. Aethiop Mosar Christian apud Ind. Clem. Constit cum multis aliis used at this time but somewhat more largely and with a little inconsiderable difference for thus they said of old before thee do stand praising and worshipping thee numberless Hosts of Angels Arch-angels Thrones Dominions Principalities and Powers the Cherubim and the six-winged Scraphim with two wings covering their feet and with two wings covering their faces and with two wings flying and crying continually and incessantly with thousands and thousands of Arch-angels and with myriads and myriads of Angels Holy holy holy Lord God of
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
Extravagancies of some Non-conformists who by their empty Prate and scenical Tricks and lewd Comparisons which my Soul even dreads to mention have gone a great way to turn Religion into a Ridicule and a loathsome thing and thereby have done huge service to the Church of Rome But the Innovations and Singularities even of those who are more sober and judicious than the rest have strongly prevailed with many to be Neuters in Religion For while they behold one Party set against another and loading each other with Contumelies and Curses they are ready to conclude that every Sect cannot be in the Right but yet that all may be in the Wrong and so they are willing because it is most consistent with their lusts to be of no Party till the Combatants themselves have disputed out the Quarrel and when they finde that the ground of this eager Controversie is about things which are confessedly little they are ready to mistrust that other things are little too and in the end deride and make light of All things though of the greatest moment I should be glad to be mistaken in this particular and that any man were able to confute the truth of what I say But the thing is manifest that several who have been Members of many Sects have in the end ript themselves from All and upon tryal made of every Profession have at last abandoned every Religion And I wish that some who pretend to be the great Healers in Sion would in time consider what account they will be able to give to the Great Physician of our Souls for intoxicating the world when they undertook new Ways and Methods of purging it For this is the true original of this sad Calamity even mens love of Novelty and of new Experiments By making a false step at the first men have run themselves and others upon Destruction and there is no end of Error when once they have forsaken the Old Paths where alone is to be found true Rest and sure Footing 3. To these Considerations I shall adde one more which I have reserved unto the last because it is of very seasonable use and may perhaps make a deeper impression than the rest and it is this That those Innovations and Schisms which have defaced and almost ruined our Church have been cunningly contriv'd at least improv'd and kept on foot by the Emissaries of Rome who hate nothing more than to see Government and Order and Vnity amongst us I do not intend God knows I do not designe to embitter any Protestants heart but onely to open mens eyes and out of publick principles and a deep sense of our great and I fear growing Evils to lay before them an important Truth and to recommend it to their Consciences desiring that it may be taken with the same hand of Charity wherewith it is offered When I behold the sad Divisions in our Church I must say as he did when he saw the Tares in the field Mat. 13. 28. An enemy hath done this The Enemy that implacable and formidable Enemy whose dark and hellish Designes we are now searching into 't is he that hath craftily sown and industriously cherisht our Dissentions that in the end he may make a Prey of our Enclosure and us too It is a piece of State-policy which has been used by some Princes when they have intended to invade a neighbouring Kingdom to divide it first And the Jesuits have made this a main piece of their Ecclesiastical Policy too Those trusty Disciples of that grand Hypocrite and Enthusiast Ignatius Loiola have all along made use of this effectual Stratagem but especially here among us whom they have most grossly abus'd by creating heats in our Bowels by filling men with Jealousies and Discontents by insinuating evil Principles into them and by teaching them to clamour against our Government as tyrannical and against our Liturgy as superstitious and to throw out bitter Invectives against Popery when indeed Tyranny and Popery and Superstition are the very things which they themselves would fain introduce and introduce them by our hands and all this while they themselves stand behinde the Curtain and laugh in their sleeve to see how dextrously and prosperously their designe is carried on by unwary and credulous Instruments Contzen the Jesuit in his Book of Politicks for that is their main Study laying down several ways whereby they may reduce a Nation to their pretended Catholick Faith prescribeth this way for one to foment a Kingdoms Divisions and to make use of them so as to blow the Goals For saith he who could not easily Sexta Ratio abolendi Erroris est in rem suam vertere lites errantium Quis enim non facile Puritanos in Anglia redigat in ordinem si Episcoporum approbationem ab illis extorqueat Contzen Politic l. 2. c. 18. § 9. bring the Puritans in England into Order that can but prevail with them to approve of Bishops Any man that pleaseth may consult the place and if he will but consider this Jesuit's words he must confess that the subtle Papists know that our Episcopal Government is a strong Barricado against Popery and that if our Dissenters would but once be perswaded to submit to that Government it would be impossible for them to bring our Nation under the Yoke of Bondage And therefore here they employ all their Art and Skill to enflame mens hearts against our Bishops and to prompt them on to oppose Episcopacy with all might and main and if it be possible to pull it down And by this we may perceive whence all our Non-conformity and clamour against our pious learned and excellent Bishops doth originally come I am bound in charity to think and I do verily think that those our dissenting Brethren who are really Protestants do not believe or perhaps mistrust that they are acted by the Jesuits But 't is clear to me and I hope to all indifferent persons that the Jesuits have foully infected many Sectaries among us with their Poyson and have made use of many Hot-spirits among us as their Tools and Hands to work such things for them which they themselves could not attempt with a bare and open face There is a very memorable Passage in Arch-bishop Laud's Speech upon the Scaffold thither he was brought as a Favourer of Popery though it appears by the Letters of Sir William Boswel and Andreas ab Habernfield that the Papists themselves designed See the Grand Designe his Ruine and brought him to the Block by their under-hand contrivances but before the blow was given he used these words among others to the people You know what the Pharisees said against Christ himself in the 11th of St. John If we let him alone all men will believe on him venient Romani and the Romans will come and take away both our Place and Nation Here was a causeless cry against Christ that the Romans would come and see how just the Judgment of God was
Bishop and Presbyter indifferently and promiscuously to those of both Orders There is no necessity for us to admit of a community of Names because those places which seem to infer this Community may be fairly understood though we do appropriate the name of Bishop to a Bishop and the name of Presbyter to a Presbyter This will appear from a particular view of the several Texts which if we can understand without being obliged to confound Names then farwell that grand Principle which the Classical Divines have taken for granted and which is the main and sole Argument to prove a parity and equality of power among all Church Officers above the Degree of Deacons One famous place alleaged is Acts 20. 17. there S. Paul sends to Ephesus and calls the Elders or Presbyters of the Church to him at Miletus and then he saith ver 28. Take heed unto your selves and to all the flock over the which the Holy Ghost hath made you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overseers or as it should be rendered Bishops Here say they the Names of Presbyters and Bishops is given to the same men and so the Office and Power of these men was the same But I pray my Masters why so What necessity is there for this positive Assertion Were none with S. Paul at this time but Presbyters Yes Irenaeus who lived near the Apostles time will tell you Iren. adv Haer. l. 1. c. 14. that S. Paul called together both Bishops and Presbyters Were none there but the Clergy of the City of Ephesus Yes the same ancient Writer tells you that the Clergy of all the Cities round about were there too In Mileto convocatis Episcopis Presbyteris qui erant ab Epheso à reliquis proximis civit atibus The Bishops and Presbyters were called from Ephesus and from other neighbouring Cities And indeed S. Pauls words do intimate thus much for saith he ver 18. Ye know from the first day I tame into Asia after what manner I have been with you at all seasons Now S. Paul had been with the Bishops and Presbyters of other Cities in Asia besides Ephesus and S. Paul's speaking to them and appealing to their Knowledge of his Behaviour doth plainly argue that they were with him now and that this Convention did consist of very many of the Asiatic Bishops and Presbyters There is then neither necessity nor reason to imagine that onely the inferiour sort of Clergy appeared at the Apostle's Summons much less that he should call them Bishops Rather it is presumable that as he spake to all in general so that he directed his speech chiefly to the most honourable and principal part of that Reverend Assembly and that he called them Bishops who were so in truth and told them that the Holy Ghost had made them Bishops over their respective Charges so addressing himself immediately and more particularly to them whose Office it was to superintend the Flock of Christ and to obviate the Incursion of Wolves And thus this place may be fairly understood without confounding of Names without offering violence to History or without robbing the Bishops to give their Title and Honour unto Presbyters because it is reasonable to conceive that the Apostle convened Bishops and Presbyters too and spake directly and immediately to the Prelates of whom 't is likely that Timothy was the chief and to the rest accommodating himself collaterally secundarily and by Grot. in loc way of reflexion Another place which has been hotly urged in this Controversie is that mentioned before in Tit. 1. 5 6 7. where Titus is left in Crete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might constitute Presbyters city by city if any were blameless the husband of one wife for a bishop must be blameless saith the Apostle Now they who accuse Bishops as Corah did Moses and Aaron for taking too much upon them triumph mightily Num. 16. from this Text as if the Names of Bishop and Presbyter were clearly synonimous But upon due examination we find that the Apostle's Sence doth not at all carry it this way much less is there a necessity for us to understand him after this manner For all that S. Paul requires of Titus here seemeth to be this that he would advance the Presbyters which were under him and ordain them Bishops and dispose of them into Cities fixing each of them to a certain Cure that is such of them as were approved men for a Bishop must be blameless This Sence is easie and the thing is probable For questionless there were many Presbyters now in Crete whether ordain'd by S. Paul before his departure or by Titus himself afterwards I will not dispute but many Presbyters there were it being impossible for Titus to take a due care of so considerable an Island without Assistants 'T is likely therefore that when S. Paul was going away either he left Presbyters behind him or appointed Titus to ordain some to take part of his burthen and advised him not to prefer them hastily but to prove them first and then to ordain them Bishops having made sufficient experiment of their Abilities and Fitness for so great a Trust And in this Epistle sent to him from Nicopolis he minds him of that which he order'd him before viz. that upon proof and tryal made of his Presbyters he should promote them and set them over Cities over every City one for saith he a Bishop must be blameless So that according to this easie and fair Construction there can be no pretence of any confusion of Names because the Apostle doth not mean that Titus should take Deacons or Laymen into the Order of Presbyters but that he should advance such as were Presbyters already into the superiour Order of Bishops and having first consecrated and ordained them to assign each of them his Diocese and City that they might be invested with their Episcopal Authority and Jurisdiction too And this seems to be that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Constitution or Promotion of Presbyters which the Apostle requireth here Other places there are where St. Paul speaketh of Bishops and Deacons only without taking notice of an intermediate rank of Clergy as 1 Tim. 3. he gives instructions for the Ordination of Bishops and Deacons And in Phil. 1. 1. he saluteth the Saints at Philippi with the Bishops and Deacons Whence the Adversaries of Episcopacy do conclude that by Bishops there Presbyters are intended otherwise we must suppose them to be past over wholly which is not to be conceived the Apostle would do But by their good leave I do assert that where the Apostle mentioneth Bishops he ever meaneth such as are truly and properly Bishops not including Presbyters under that Notion And for the clearing of the Objection three things are observable 1. First that when Churches began to be gathered many Epiph. haeres 68. times it happened that two Churches were in one and the same City the one consisting of believing Jews the other