A treatise of the honor of Gods house: or, The true paterne of the Church, shewed in the parts and pietie of it with a discovery of the true cause and cure of our present contentions, and an answer of such objections as may offend the weake. Yates, John, d. ca. 1660. This text is an enriched version of the TCP digital transcription A15828 of text S120542 in the English Short Title Catalog (STC 26089). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 176 KB of XML-encoded text transcribed from 47 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A15828 STC 26089 ESTC S120542 99855738 99855738 21240 2240939810

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 Early English books online. (EEBO-TCP ; phase 2, no. A15828) Transcribed from: (Early English Books Online ; image set 21240) Images scanned from microfilm: (Early English books, 1475-1640 ; 1056:10) A treatise of the honor of Gods house: or, The true paterne of the Church, shewed in the parts and pietie of it with a discovery of the true cause and cure of our present contentions, and an answer of such objections as may offend the weake. Yates, John, d. ca. 1660. [28], 28, 33-70, [2] p. Printed by T[homas] C[otes] for William Cooke, and are to be sold at his shop neere Furnivalls Inne Gate in Holbourne, London : 1637. Dedication signed: Iohn Yates, i.e. John Yates (d. ca. 1660), but possibly by another John Yates. Printer's name from STC. The first leaf and the last leaf are blank. Reproduction of the original in the British Library. eng Church of England -- Early works to 1800. eebo A treatise of the honor of Gods house: or, The true paterne of the Church, shewed in the parts and pietie of it; with a discovery of the true cause an Yates, John, 1637 94 32268 684 0 0 0 0 0 211.97 F The rate of 211.97 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2012-05 Assigned for keying and markup 2012-05 Keyed and coded from ProQuest page images 2012-07 Sampled and proofread 2012-07 Text and markup reviewed and edited 2013-02 Batch review (QC) and XML conversion

A TREATISE OF THE HONOR OF GODS HOVSE :

OR , THE TRVE PATERNE Of the Church , shewed in the parts And pietie of it ;

With a Discovery of the true Cause and Cure Of our present Contentions ,

And an answer of such Objections as may Offend the weake .

CANT. 6.12 .

Returne , returne , O , Shulamite , returne returne that we may behold thee ; what shall you see in the Shulamite , but as the company of an Army .

LONDON , Printed by T. C. for William Cooke , and are to be sold at his Shop neere Furnivalls Inne Gate in Holbourne . 1637.

Perlegi hunc tractatum , cui titulus est ( A Treatise of the honour of God House , &c ) in quo nihil reperio sanae doctrinae aut bonis moribut contrarium , quo minus imprimatur .

Ex Aedibus Lambeth . Jun. 15. 1637. IOHN OLIVER Reveren . in Ch. Patri & Dom. Dom. Ar. C●ant . Sacell . Dom.
TO THE RIGHT WORSHIPFVLL CLERE TALBOT , Dr. of Law , Comissary to the Reverend Father in God , the L. Bishop of Norwich , one of his MAIESTIES Iustices of Peace . Worthy Sir ,

I Am forced to set forth my selfe as well as my Sermon , and to satisfie some . I must tell them as well what I am , as what I have said . A short Sermon is often the occasion of much discourse , and many like the Athenians delight in nothing but to heare and tell newes , and some like the devill are not so idle , as ill occupied in slandering of others . The biting of mad dogges admits of medicine to helpe it , but there is no Physitian that knowes a remedy against a slander . All the comfort is , that Mala opinio benè parta delectat , a mans owne conscience may be his cordiall : Vnus mihi pro populo erit , one understanding man is better than a multitude , whose very wisedome ( as the Wiseman saith ) is to be despised , Omnis honestae reimalus judex est vulgus , the common people are corrupt judges , Eadem probamus , eadem reprehendimus , hic est exitus omnis judicij in quo lis secundum plures datur , in number of voyces there is no certaintie of truth , satis est unus , satis est nullus , one or none may be sufficient to satisfie in a good cause , which as I am perswaded I have undertaken . I am not ashamed to passe it from the Pulpit to the Presse , and to Print what I preached . In both I have your request , and it is some part of a requitall to say , Hoc ego non multis sed tibi , I owe as much as you have desired , and will not be dainty by your hands to deliver it to others . That you have found the approbation you sought for , is to mee a second confirmation , it may doe more good than I expected : I shall be glad to helpe the weakest , and not to receive him for controversies of disputations . I have not stirred the stone they stumble upon , nor moved their mindes with noveltie , Qui intempestivè monet ille nocet , a monition must be as a medicine seasonably applied . When there is no motion of humours in a body , their very agitation is dangerous , and no pacification to be expected by their purgation ; but the Aphorisme is true , when they move remove them , least they doe mischiefe , Si quid movendum move humores , qui turgent purgentur .

Me thinkes our diseases are discovered by Saint Paul in the right method , Tit. 1.10 . Many are unruly , vaine talkers , deceivers . Authoritie is disobeyed . Secondly , disobedience is defended . Thirdly , the defence deceives others . These diseases are apparent in many , whose malady is contention with their Superiours , which they defend by bookes , and by the same , poyson most of the people , who looke not so much into the cause as the complaint , and complying in affection with the Authors , lose the apprehension of the truth , which whosoever shall reveale it to them , shall not be heard for the prejudice they have conceived . Prava dogmata , wicked doctrines make Heretickes and poison their mindes : but diversa studia , small differences will make Schismatickes , and set them out of good thoughts , withall they cannot affect . Saint Paul disputes the case charitably , 1 Cor. 11.10.19 . he beleeves it in part , and passeth not the same sentence upon all , and mitigates the matter further by an effectuall gradation from Schisme to heresie , as from the lesse to the greater . No marvell you are divided in Rites and Ceremonies , and contrary Customes , wherein wee for our parts contend not , neither the Churches of God ; but study peace and quiet , as counting them no matters of moment to cause contention . Such contentious spirits make Gods people come together , not for the better but for the worse , where is the fault ? not in the Church , but the bad humours of it , in such as are in the Church , but not of it , in such as have least to doe with it , yet make worke enough for them which have most to doe , and set all into a combustion . I say the holy Apostle helpes the staggering Christian , and labours to make him stand upright .

First , I beleeve it to be in your company , and onely of those that will not be of you . Secondly , it is from a bad cause to a good end . The devill moves it , but God will have the glory of it , and you shall have the good , in being approved to him . Secondly , in being made manifest to others , and that first , that you are not the Schismatickes : secondly , that you are such as the Church approves : thirdly , you neede not wonder at Schismes , when Satan can raise heresies . That s a happy Church that is without weedes , and a thousand separations are not to be trusted , that seek safety where Satan shall not find them ; America is no more the place than Rome , Satan is to be feared hath found and will finde their societies , but I will not accuse them so much as defend my selfe , and tell all men what I am , sure I should be , if I be righ● .

I am unus in corpore , as well as unus in capite , one that strives as much for one Church as for one Christ , and as it is my duty to name my selfe a Christian from my communion with Christ , so shall it ever be the same to sirname my selfe a Catholike from my communion with his body . Seeing you have drawne me out to say some thing , I say it for the Church , and seeke pacification of that which is now in agitation ; and because the Altar breedes the greatest quarrell , I will first labour to take away the offence in the name ; secondly , I will examine whether every Altar induceth a sacrifice ; thirdly , whether the sacrifice superinduceth the sinne of Idolatry ; fourthly , I will set before you severall instances of the excellencies of Gods House to bring us in love with it ; fiftly , give directions to avoid danger ; and this I am forced to fixe before my Sermon to make it more acceptable in the reading . I know it is not all one to Preach in a Pulpit , and speake out of a Presse , my desire is to make way by a Preface , that no prejudice may remaine in a short Sermon , to say it was Preached indeede , but nothing proved . I am to take my leave of you , and know not whether I shall give you thankes for that you have brought me upon the stage , or say I should have thanked you more to have buried all this in my study . Your thankes and mine are to be alike . Howsoever I will thinke you meant me well , and for that I thanke you , and rest , and remaine .

Yours to be Commanded IOHN YATES .
The danger of an Altar in the name and use , the dignity of it in standing before God , and directions how it ought not to stand before Idols . 2. King 16.

THe Altar of Damascus removes the Altar of God , Mysterium iniquitatis . Act. 17.18 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Cor. 10.20.22 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Tim. 4.1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . These Texts have all one meaning , and the mystery is this in the Originall , office and worship . Their Originall celebre● viri defuncti , they are the best of dead men . Their Office , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mediators betweene God & men . Their Worship . Acts 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Cor. 10 20. Temples , Altars , Images , Sacrifices . ver. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are as much as Sacrifice & Altar . St. Paul calls the Athenians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , worshippers of dead Mediators , to which he opposeth Christ as the living and sole Mediator of Mankind , which to them was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Act. 17.18 . 1 Cor. 8.5 , 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . One Lord to mediate to one God , and many Lords to mediate to many Gods , the two maine mysteries in the world . and the Syrian gods the God of Israel . As it is Gods greatest honour , to have his owne Table or Altar to stand before him , 2. King . 16.14 . Ezek. 41.22 . Rev. 9.13 . So is it his greatest dishonour to have either stand before an Idoll . 2. King . 16.14 , 15. Act. 17.23 . We will doe our best indeavour to deliver you from the danger , by determining the dignity of an Altar before God , where no Idoll intercedes , but God immediately is worshipped in it , or before it . It is no humane invention to place a Table or Altar immediately before God , as is cleare , Ezech. 41.22 . 1. Cor. 10.21 . Rev. 9.13 . There is no difference betweene the Table of the Lord , and the Table of dead men , but that they in their pictures and persons come betweene him and us in our worship .

Acts 17. well considered , will declare the whole mystery in this forme . First , an Altar , which if it were to a knowne God , and that according to his Will were no sin , but an exceeding honour done unto him : but there be two things more that make all this most abhominable , and like the Altar of Damascus . First , a visible Idoll , called σέβασμα , Act. 17.23 . Secondly , an invisible Diety , called δαιμόνιον v. 18. To speake plainely , there is above the Altar an Image to be worshipped , and the Soule of a dead man conceived to be in that Image to heare our prayers , receive our offerings , and to mediate for us with Almighty God , these two things are the great abhominations that the Scriptures detect , and discover unto us , to incite our detestation : these things wee teach not the people , but take occasion in our ignorance to wrong God in his worship , and say , the Table is an Idoll , and we worship it ; and so being starke blind in the great mystery of iniquity make that an Idoll , which never Pagan , nor Papist , nor any man in his right wits ever imagined so to be .

The Idoll is either the visible image above the Altar , or the invisible and false Deity in the image , which to worship is Idolatry : but remove these two , in which is all the danger , and suffer God immediately to come in with the Altar , and then prostration before it is without danger , because it must needs be to God , and no Idoll ; except you will make it one , which as yet was never imagined by God or man : And shall we be the first to find it out , to trouble the Church in a needlesse disputation , that none will raise , but a meere ignoramus in that which St. Paul 1. Tim. 4.1 . calls διδασκαλία● δαιμονίων , interpreted by Epiphanius thus , μύθους τῶν νεκρῶν , fables of the dead , and delivers it in the example of Baal , whose sacrifices and ceremonies the Scriptures determine to be done to the dead . Levit. 19.28 . Deut. 14.1 . 1. King . 18.28 . But I will answer to that which they suppose in severall particulars .

1. Danger ; an Altar is scandalous in the name .

Ezech. Ezech. 44.16 . The Table or Altar shews who are nearest God , and freest from Idols . Matth. 5.23 , 24. Donum offerre , & ad Altare afferre sine charitate , non est Christia●um , impium est accedere ad mers●m Domini sine fraterna c●aritate . Ergo corsilium Christi est generale et quod vis Altare signifieat , sive I●daeorum , five Gentium . 41.22 . This Altar is the Table before the Lord . Mal. 1.7 . You have polluted mine Altar , in that you say my Table is contemptible . ver. 12. The Table of the Lord is polluted . Both places shew that the Holy Ghost is not so curious , as these men are captious ; to call an Altar a Table , and a Table an Altar ; and for ought I know , in allusion to our times , we have an Altar of Incense , Rev. 18.3 and of that speaks Ezechi . and compared with Exod. 30.2 . it exceeds the Legall Altar a Cubit in the hight , and a cub● in the length . This Prophet mistakes not his measure , but shews the mystery and meaning to be in the times of the augmentation of grace , and so Malachy applies it to the Gentiles , Mal. 1.11 .

It would be observed that of the two Altars , the Altar of prayers is applyed to vs , Rev. 18.3 . and it is that at which Christ stands , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He stood by the Altar ; that must be by the sence that some give , At himselfe , Rev. 9.13 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Altar before God : That is , if we beleeve our former Expositors , God before God . If this Exposition displease , as it must , then take and try this of mine , Act. 2.42 . Breaking of bread and prayers , are joyned together ; where wee breake bread , and pray , there Christ Jesus stands , that is , by his holy Table , or Altar ; where we doe both , and may doe them without offence to any that will not be willfull in wayes by themselves .

An Exposition of τὸ ἱερὸν , and κατ ' ὀῖκον , Acts 2.46 .

IT is necessary we expound the good example of the first Christians ; and because we speake so much of their Altar , it would be knowne where it first stood , and in what manner it was placed . Acts 2.46 . tells us of the Temple , or holy place frequented by Christians : but there their Altar would not be admitted , or their breaking of bread permitted . Now it was necessary that Christians should receive the Lords Supper , and breake their Sacramentall bread with holy prayers and services meet for such a Mystery : where this was done , the same Text teacheth , that it was κατ ' ὀῖκον , Secundùm domum , which phrase well understood will helpe much to know what holy places Christians held beside the Temple .

Rom. 16.5 . 1. Cor. 16.19 . Colos 4.15 . Philem. ver. 2. Ἐκκλησία κατ ' ὀῖκον , it s the locall description of the Church , and all laid together , makes us understand the reason why bread must be broken out of the Temple , when the Christians were dayly in it serving God . No man needs to doubt of it , that it was because the Temple received no such sacrifice as Christians were bound to offer , nor such an Altar or Table as served for that use . And here we must inquire , whether the place were common , or consecrate ; Saint Paul resolves us , 1. Cor. 11.20 , 21 , 22. When ye come together therefore into one place , this is not to eate the Lords Supper , &c. Have yee not houses for common eating and drinking , &c. Despise yee the Church of God ? A man may despise the place as well as the people , and by irreverence shame himselfe as well as others in his behaviour . Women , when they worship , must remember that where they worship , the Angels give their attendance , and for prefencesake must present themselves in a seemely manner .

Seeing it must be κατ ' ὀῖκον , that cannot be ●ν τῷ ἱερῶ , I would demand whether in so holy a service , as receiving the holy Sacrament , that which is κατ ' ὀῖκον , ought not to be ῶ̔ς ●ν τῷ ἱερῶ , that what is done at any house in this kind , ought it not to be done as in a sacred place ? My resolution is , it must ; and that Board where wee receiue so holy a Sacrament , and that place where so holy a Board doth stand , ought to have no other imployment .

The first Christian Church amongst the Gentiles was in Cesarea , and began in Cornelius the Captaines house , and had that good successe , that when St. Paul landed there , Acts 18.22 . hee found the Church assembled in an upper roome ; not as Beza makes bold to interprete , Ho● came downe to Cesarea , and went up to Ierusalem , &c. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is . He ascended , and saluted the Church in Cesar●a . When Iudea was the Inquisition-house to persecute Christians , Cesarea was their Sanctuary to deliver them . A good Cornelius converted , is a Captaine to Christians , and commands them peace where he hath power to rule . At Ephesus St. Paul procures the Schoole of Tyrannus , Acts 19.9 , 10. and for the space of two yeeres makes it his chaire of Doctrine , and place of Gods service . Tyranuus to me is no Schoole-master to teach prophane Arts , where St. Paul teacheth Divinity ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Tyrannus was the Doner or giver of the place , which being void , is peaceably possessed of Christians for holy uses .

Acts 28.20.30 , 31. St. Pauls hired house was an holy place for the Word and Sacraments . Rom. 16.5 . Aquila and Priscilla at Rome hire their house , and fit the fairest roome for the Church , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Being banished from Rome , Acts 18.2 . they are left of St. Paul at Ephesus , where they doe the like , 1. Cor. 16.19 . Nymphas does the like at Laodicea , Colos. 4.15 . and so does Philemon ver . 2. For the Colossians , and Archippus their Pastor lives in his house . It is said of Gaius , Rom. 16.23 . that he was Hospes sancti Pauli , & totius Ecclesiae , That hee found St. Paul and the whole Church house and hatbour . I hope all this will yeeld some helpe to explaine what is meant by meeting , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a holy convention of the Saints to celebrate the holy Sacrament , and set a part both place and Table for so holy an use .

Our Saviour , Mar. 14.15 . Luk. 22.12 . shewes foure things in the place where he supped before his death : First , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a place elevated from the earth , and it is Saint Na●ianz●ns note , that the very place teacheth us with what thoughts we ought to come to the holy Sacrament . Secondly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , great and spacious for use and service . Thirdly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , trimmed and beautified . Fourthly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , furnished and prepared with all necessary Vtensils , &c. Such places had Christians ; and as they neglected not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whiles they might enjoy it : so it pleased God in the end to give them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , stately Temples to serve God in , and therein Constantine , like another Salomon , was appointed of God to enlarge the straitned limits of poore persecuted Christians . I will adde to their breaking of bread that which also went with it , their breaking of bread to the brethren . 1. Cor. 16.1 , 2. Phil. 4.18 . Hebr. 13.16 . Thus did Christians converse and come together in the primative times , and did all things with gladnesse and singlenesse of heart . Would God their patterne of piety might passe in our dayes , and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with one accord in the Temple God were worshipped of us : But alas , we must doe it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when nothing foreeth us thereunto . Our Temples are open , Tables prepared , and we fling away , and fly to Conventicles , where I hope to shew , nothing can be done lawfully by those that leave us .

1. Cor. 10.18.21 .

Our second proofe is the New Testament , and it lyes in comparing Altar with Altar , and Table with Table ; for so the Apostle compares them to the Corinthians . As for example , the Altar of the Iewes with the Table of Christians , and the Table of Christians , with the Table or Altar of Pagans . Israel after the flesh eates the Sacrifices of flesh , and are partakers of the Altar that receives them : so are Christians that eate one bread , partakers of that Altar where they receive it : And so he expresseth it ver. 21. Partakers of the Lords Table : but you will say the phrases are not equipollent , because the Apostle doth not so use them . I answer , they are ; for the Table of Damons , or dead men is an Altar , as all know , and if I may expound a Pagan Table an Altar , why not a Christian Table an Altar ?

Will you have it yet more full and plaine ? Iewes and Pagans have Tables and Altars , so have Christians ; they are partakers of their Altars , so are Christians ; their participation is by eating , so is theirs , their eating is Sacramentall or fedorall in the Rites of their Religion , so is that of Christians ; and in this sence wee are allowed to make our Covenant . Psal. 50.5 . Call my Saints that have made a Covenant with me by sacrifices , which is the fedorall Rite of all Nations ; and such is the Sacrament : 1. Cor. 11.25 . The Cup is the New Testament in my blood , that is a fedorall Rite of my Covenant with you . Sacrifice or Sacrament , Table or Altar is all one to the Apostle , so our communion be correspon●ent thereunto .

The place to the Hebrews is of the same stampe , comparing Altar with Altar , and participation with participation : We Christians have an Altar as well as the lewes , wee are partakers of it as well as they , and that by eating which is fedorall and Sacramentall . We desire not to exclude Christ from the Altar , as some exclude the Altar from him , more to satisfie their owne fancy , than follow the truth .

Ignat Epist. ad Philad .

His Testimony is full in three things : First for the Sacrament in plenary words a a Sacramentum . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . Secondly , for the Altar distinctly expressed b b Altare . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . Thirdly , for the Preisthood fully delivered c c Sacerdotium . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . To say the Altar is Christ , is first a vaine repetition : Secondly , an impossible imagination : for to Christ the Altar there needs no Preisthood , or practice of man , Hebr. 8.2 . & 9.11 . No humane hands have to doe with this Altar , but the Lord himselfe ; who as he is the Sacrifice and Altar , so he is the Preist to himselfe .

If any object that one Altar to the whole Church must needs be Christ , seeing in the other sence wee have many according to the multiude of Churches . I answer by the words following , a● he understands one Bishop in the place with Presbyters and Deacons , so one Church under that government . There is not one universall Bishop to all the world , as Papists would have it , and would tryumph in such a testimony to advance their Pope . But we understand the Father of such a Bishop , as with Presbyters and Deacons , was appointed to governe the Churches within their owne Iurisdiction .

Col. 4.12 , 13. Philem. ver. 2. mention Epaphras Archippus and Philemon , for the Church of Colosse , which had but one Altar or Table for their Communion . The like may be said of Laodicea and Hierapolis , which seeme likewise to be under the care of Epaphras , and enjoyed but one Table for their Sacrament , as was fit and meet for every congregation . And here we have a double testimony of an happy union , strongly confirming the Churches in the sole intercession and mediation of Iesus Christ . For wee professe by one Alta , that we have one Mediator ; and the profession of many Altars in one Church dedicated to Saints and Angels , is an argument of Idolatry .

The second danger is the introduction of a Sacrifice , and the destruction of a Sacrament .

To this we satisfie in two things : First , every Altar induceth not a sacrifice , as is plaine ; Iosh. 22.23.26 . Wee have not built this Altar to turne from following the Lord , or to offer thereon burnt offerings , or meate offerings , or peace-offerings , or any facrifice , but to be a witnesse , testimony , or memoriall , &c. Origen in Lev. Hom. 5. secundum literam non instauramus sacrificia , We according to the letter restore no sacrifice , but rest satisfied with the memoriall of one sacrifice once sacrificed for us . Secondly , every sacrifice destroyes not the Sacrament ; and in this I had rather heare my Ancients speake , than spend more words of my owne . St. Aug. l. 10. de Civit. D●i . cap. 5. Sacrificium quia signum veri sacrifieij . lib. 10. sent●nt . prosper sacrificium est significante mysterio Epist. 23. s●u Fulgent . lib. ad Petr. Diaconum commemoratio sacrificij , memoria , &c. St. Chrysost. in epist. ad Hebr. Hom. 17. S● . Aug. Epist . 59. St. Paul tells us of the sacrifice of the Gospell , Rom. 15.16 . and our Church in the like sence of the sacrifice professed in the Sacrament . Here we offer and present unto thee O Lord , our selves , our soules , and bodies , to be a reasonable , holy , and living sacrifice unto thee . As in the Gospell , so in the Sacrament of the Gospell we offer up our selves . 1. Cor. 5.7 . Christ our Passeover is slaine for us , therefore let us keepe the Feast with sacrifices of sincerity and truth : And because all our actions may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those sacred and Sacramentall Actions of Sanctification , Distribution , and Participation at the holy Table may much more be so named . The first cannot be without prayer , and prayer runnes along with every action : It 's before , in , and after our receiving , and our booke of common prayers adds further Our sacrifice of praise and thankesgiving ; and so doth David , Psal. 50.14 . To all which if we adde Davids other sacrifice , we have all sacrifices Psal. 51.17 . that may be required .

The third danger of Transubstantiation and Adoration .

It were to be wondred if the Church of England should article against it selfe , and teach us that which it so plainely condemneth ; read but the Articles of our Church , and be resolved , we must renounce them before we can beleeve Transubstantiation , or admit adoration of the Host . Cornelius de lapide hath a strange saying , and I thinke him more stupid than a stone that will beleeve it . In Isai . c. 7.14 . Per verba consecrationis verè & realiter uti transubstantiatur panis , ita producitur , & quasi generatur in altari adeo potenter & efficaciter , ut si Christus necdum esset incarnatus , per haec verba , Hoc est corpus meum , incarnaretur corpusque humanum assumeret , uti graves Theologi d●cent , Sacerd●s est quasi virgo Deipera .

The dignity of Gods house .

HAving freed you from the danger , let me now deliver unto you the dignity of Gods house , for majesty , for mercy , forbeauty , for delight , for order , and happy unity . The first place that ever God called his people unto was Mount Sinai , called his Sanctuary , Psal. 68.17 . a place of majesty and terrour . In the Tabernacle more mildnesse and mercy was shewed : God descending comes downe to them ( as it were ) in an ambulatory Sanctuary , and walkes as a friend in the midst of them . From a Tabernacle he brings them to a stately Temple , and requires to be served in it in the beauty of holinesse .

It 's the very Garden of pleasure and plenty . Cant. 6.2 . Hinc frutices surgunt , nitidè & cum floribus herbae , Balsama cum Casia , Thus , Myrrhaque Nardus , Amomum , Narcissus , Viola , & nimium Rosa plena pudoris : Acorus , Hyssopusque , Althaea lavandula , Caltha , Et cum Lactucis , Cariophila Zinziber , illine Ambrosia , & Bacca semper frondentis Acanthi ; Ruthaque Serpillumque , & suave rubens Hyacinthus , &c. A very Heaven upon earth , Rev. 12.1 . Hinc nitet Arctophilax , ostentans fulgidus ursas Praelustres , fulgent hic lactea sidera Cigni , Pegasus , Andromede , Cepheusque , & Cassiopaa , Orionque ingens toto resplendet Olympo . Indo Cants rutilans , stellataque cernitur Argo ; Ast Argo in summâ mieat inclyta stella Canopi ; Syrius atque ardens , sic lucida stella Leonis ; Hic nelcat alma Venus , Mars , Jupiter , Hesperas , Hermes , &c. A City compact together . Psal. 122.3 .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In vestra urbe habitat Eunomia , pulchra legum moderatio , ejusque sorores Justitia inviolabilis , fundamentum civitatum , & pax concors conservatrices opum , auriae filiae Themidis consili● valentis , studentes arcere omnem petulantiam , quae fastus temeraria mater est .

The first rule or direction from St. Paul , Acts 17.23 . concerning Altars and Images .

It is cleare by Celsus , that Images were made as monuments of the dead : No man , ( saith Celsus ) except he bee a very childe , does thinke Images to be Gods , but their signes , symbols , and monuments ; and being pressed with the authority of Heraclitus , the Ephesian Philosopher , that men did conferre with Images , as if they did talke with their houses . To this he thinks his answer is sufficient : yet Clemmens Alexandrinus the master , and Origen the scholler , replyed as unsatisfied , Protrept . ad Gent. page 25. Graecolat . contr. Cols . l. 7 , p. 373 , 384. prodigiosi sunt qui lapides adorant , they are Monsters which make Philosophicall discourses of a true God , and yet worship stocks and stones ; how wise so e're they seeme to bee in their owne way , Rom. 1.22 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they became starke mad . It is impossible , saies Origen , that one should know God and pray to Images . Iohn . 4.22 . Yee worship yee know not what : that is , not God as a Spirit , which is the truth ; but God as a body , which is a lye . Hab. 2.18 , 19 , 20. they must needes teach men lies of God ; and therefore hee does not onely forbid them , Exod. 20.4 . but shewes by his example , that hee that best knew himselfe , never taught his people by pictures to conceive him Deut. 4 12.15 . Saint Paul laies open all the Pagan mystery thus : First an Altar , and that stood before an Image : the Image was dedicated to a dead man , and the dead man was a mediator to the never dying Diety , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It is certaine by Celsus , that Pagans held dead men for inferior Gods , and that they were to the most supreame God , as Satrapae & magnates Principum , as the Peeres and nobles of Princes . St. Paul cuts off all this in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That unknowne God which you ignorantly worship in Temples , Altars , Images , and the Dead , him I shew unto you . It is your ignorance to conceive it necessary for God to have such a habitation , and adoration as you imagine for him , by sacring of Temples , Altars , and I mages ; you suppose to catch dead mens soules , and tye them to your Temples , and having made bodies for those soules , you doubt not to call such Images , sancta animalia , holy living things inspired to doe you good . Upon this ground Origen , Minutius-Felix , Arnobius , and Lactantius , said , that Christians neither had , nor ought to have Temples , Altars , Images , or Sacrifices , as if God could not be worshipped without them , neither was their religion insensible , and inexplicable , because they wanted such meanes , non occultamus quod colimus , wee hide not what we worship , or have an invisible faith , or communion within our selves ; for we professe openly , both what we worship , and how we ought to worship him , though it be not in your way , which were wickednesse and impiety to Iesus Christ ; yet had they Temples and Altars for their Saviour , and St. Iohn useth both words , Rev. 11.1 . and 14.17.18 . and 16.7 . in which both Angels and men doe him service ; for the very Angels are said to come out of his Temple and Sanctuary , where his people worship him : and as of old the Tabernacle and Temple were called his pallace and throne , especially where the Arke stood ; so now in the New Testament his Temple is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gods Basilica , especially the place where the Altar stands . St. Ignatius useth both words , and tells us , how the people did συντρέχειν flocke to the Temple and Altar of Iesus Christ .

Me thinks we should take from him good direction to see manifest difference betweene Christianity and Pagan Idolatry . We come to our Temples , not as impious Pagans to tye God to them , we have no βωμὸς before an Image , but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Altar , rightly named before Christ Iesus . This is all we professe , and say with the Prophet Ezek. 48.35 . Iehovah Shamma , the Lord is there , & not the Lord is this , and upon his Altar and Temple , wee write as in Zach. 14.20 , 21. Holinesse to the Lord . Princes have their Armes and Inscriptions upon their Chariots , which are not Images of their persons , but ensignes of their honour God keepe from us σεβάσματα and δαιμόνια , Dead men and their pictures to be worshipped : and blessed be God we have publicke testimony by burning their books that maintaine such evills : that wee detest their doctrine and practice in this kinde .

The second rule of St. August . in Psal. 113 , Concerning Images and instruments in Gods Worship .

The Gentiles worship that , which they themselves have made of gold and silver . But we also have divers instruments made of the same matter and mettall : For the celebration of the Sacraments , which being consecrated by this very Ministry , are called holy , in honour of him , who for our salvation is honoured thereby . And these Instruments and Vessels , what are they else but the worke of mens hands ? Yet have they any mouth , and will not speake ? have they eyes , and will not see ? do we supplicate to these , because by these we supplicate to God ? that is the greatest cause of this mad impiety , that the forme , like unto one living , which maketh it to be supplicated unto , doth more prevaile in the affections of miserable men , than that it is manifest it doth not live at all , that it ought to bee contemned by him who is indeed living ; for Images prevaile more to bow downe the unhappy soule , in that they have a mouth , they have eyes , they have eares , they have nostrills , they have hands , they have feet : then correct it , that they wil not speake , they will not see , they will not heare , they will not smell , they will not handle , they will not walke . Images what they seeme to bee , that they are not , and what they are indeede , that they seeme not to bee , and so bring the simple into a double deceite ; but instruments serve truely to the purposes , the Church hath appoynted them , and for the ends , the holy Scripture alloweth , in order , decency , and edification .

The third rule is from St. Iohn in a necessary duty , and decent Ceremony .

To worship the Lambe is without dispensation , and prostration before him admits no prohibition ; we perish if we doe it not . Psal 2.12 . But the Ceremony before the Throne , Rev. 4.10 . and 7.11 . is left us by the example of Elders and Angels : the manner whereof wee know not exactly , and therefore it is wholly left to the Church to prescribe the forme . St. Gregor. sayes , in unitate fidei diversa est consuetude , and St. Aug. more fully Epist. 118. ad Januar. cap. 22. in his nulla melior disciplina prudenti Christiane quam ut eo modo agat , quo agit Ecclesia ad quamcunque devenerit : quod enim nec contra fidom , nec contra bonos mores iniungitur , indifferenter est habendum . Churches customes shall command me where I see they corrupt neither a true faith , nor my duty to God .

I shall alwayes wish with St. Augustine , that Churches Ceremonies may have these conditions : First , that they be Numere paucissimae . Secondly , Observatione facillimae . Thirdly , Significatione utilissimae . I confesse , they that can beare none , complaine of all Ceremonies as too many . Our wisdome must be , to let them judge , that know better what is good for us than we our selves . Study to be as pure as you please , so you be peaceable ; and let that property , Iames 3.17 . take speciall place in you , ἐυπειθ●ς , easie to be counselled , when you cannot counsell your selves ; and rather yeeld to the Church , than these heates of humours , that like an aguish distemper , will suffer you to relish nothing . I am resolved the Scripture will lead no man into an errour , though it may seeme to follow it by force : finde but the opinion , and the same fancy that found it , hath Scripture to confirme it . Every man seekes to establish Non quae vera , sed quae suae est opinio ; and wee stand in the Church like Cato and Scipio in the Senate , with mihi videtur , & mihi non videtur ; and all comes to that end , as a Father complaines , Inter licet nostrum , & non licet vestrum nutant & remigant animae Christianorum . God stay these staggers : It 's pitty we should stumble upon an Altar , and raise an altercation about that , which should be the onely argument of our reconciliation .

Our Ancients in imitation of our blessed Saviour , and his Evangelicall counsell , Matth. 5.23 , 24. proclaimed by the Church-deacons , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Let no man have ought against another , but be reconciled , and at peace , before he presume to come to Gods Altar . It cannot be any custome or Law amongst the Iewes , seeing Ezech. 46.10 . the very Prince is commanded to come and goe with the people . And Luke tells us , the people waited for the Priests dismission . Luk. 1.21 . And we find no tradition of the Elders to urge such a Law as our Saviour inforceth to be followed by his Disciples . It is most Evangelicall , and a degree above Pharisaicall righteousnesse , to seeke such peace as he preached in the Mountaine , and surely not without an eye to our Christian Altar , though it may seeme somewhat to anticipate the institution of his heavenly Supper . Would God our comming to one Table , or Altar , might end our strife , and lay aside a verball contention , to make us reall in that which is materiall , and it shall be all our desire yet further to discover the same unto you . It is not to be wondred at , that wee read so often in Authours straines to our owne senses , and every man is willing to force a Testimony to his owne minde . I shall wish no more than to take my Authour in his owne words , and never use corrections that may prove corruptions , His censure of Ignatius . as Vedelius in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Senate of sacrifices , the Senate of Saints , as more willing to advance the congregation , than the Priesthood . I hope to bring no Author to my selfe , but my selfe to them , and leave the evidence to the judicious Reader .

GODS HOVSE AND GODS HONOVR . GEN. 28.17 . How dreadfull is this place , this is no other but the House of God , and this is the gate of Heaven . GEN. 35.7 . And he built there an Altar and called the place El-Beth-El : nothing but Majestie inhabits Gods House , and teacheth us to give him honour in it . Deus-Domus-Deus .
CHAP. I. Concerning an Insinuation of the honour due to Gods House , with the heads of the ensuing Discourse .

EVery house is knowne best by its owner , and it beares his name , great men display their Armes where they are disposed themselves to live , and their very Chariots have the inscriptions of their Honour . The Cherubins are called the glory of God , Ezek. 1.20 . and every place where he appeares takes denomination from him : Iacob calls them place of Gods appearance unto him twise by the Name of God , and it teacheth us , what it is that makes a place holy and honourable , even the Name of God , and this remaines at this day in our Temples as a remembrance of Gods holinesse in his House ; we neede not aske the question why Gods House is more holy than an other place ? or resolve it as some doe upon false grounds , of presence and vertue , either in the people or place it selfe : It is not holy because an holy people meete there , or for popular presence , which is more likely to pollute than exciteto any holinesse , or for any qualities in it to make them more holy , but because of God whose name it beares , and whose presence fills it with the signes of his glory ; and who there especially sanctifies and accepts holy service ; a Relative , no inherent holinesse , a Relative it is to God and not to men , his house it is , not theirs , wheresoever God men and Angells meete , and are made knowne one to another by voyce and vision , there is Gods House and holinesse ; when God appeared to Iacob and spake unto him , Gen. 28. the blessed Angells accompanied him , and waited upon him in the Ladder of his Providence , and assured Iacob that they would goe with him in every steppe of his journey , both forward and backward : Nay , Iacob saw in his journey the very ladder of heaven , and his way to eternall happinesse , Ios. 1.51 . and 8.56 . It would be observed what made the place dreadfull , and yet a gate of heaven , Surely the Lord is in this place and I knew it not . Ignorance of an invisible presence deprives us of our comfort therein , and therefore God by vision and voyce so workes upon our eyes and eares , that they may let in Majestie and mercie together , Power and Compassion , Grace and Glory , &c. These signes want not their use in our dayes , and deliver us our duties in the like expressions of Majestie to us : Our signes are milder , yet not lesse Majesticall than of old , now wee are all so for voyces , that we in a manner contemne all Visions , and our eares are so open to hearing , that we heed not what our eyes should turne us unto . When God appeared to Moses Exod 3. hee had a Vision and a Voyce ; when he appeared to Ezekiel , Ezek. 1.28 . he had the like ; Cornelius and Peter had both of them Visions and Voyces to direct them , Act. 10. And as in the extraordinary , God takes this way upon him , so in the ordinary course he observes the same , and sets before us , as well signes of his Presence , as Voyces to informe us ; Masse is made a matter of just reproach to them that take away the teaching and intelligible voice to turne it into the pleasure of the eyes ? yet there be of itching eares too , that steppe over duties and looke not to their feete , when they enter consecrated places to give God any honour at his memoriall in his House , and sight of any signe of his presence : They say they are ready to heare a good dutie , but that is not enough , if they consider not the presence of God & Angels in the place , and give not some testimony more than the eare , that they come to obey ; Remember the house and the honour that I shall in this Discourse set before thee , and esteeme better of the place for his sake that ownes it , and to whom thou owest humble service , I meane to speake of Gods House in all the partitions of it , and to vindicate to my power all his honour in making him the onely object of divine worship in it , my indeavour shall be to use Gods Word and Church customes as candles to light us , and not as clouds to hinder our sight . The Persians by beholding the Sunne and Moone become Idolaters in odoring of them , but David , Psal. 8.3 . makes a better use to see in them a finger of the divine power , and so considered as the starre led to Christ , Matth. 2. they serve to lead the quicke to the living God , & not to dead Idolls . The over suspitions of superstition , become mossuperstitious to avoid it , and who can hinder the forge of a seduced heart to forme what fancie it lusteth , waves beating against a rocke are dissolved into froth , and every imagination against the truth is as an hastie pursuit running out of the way , and like hounds that are swift of foote but not exquisite in sent , which spend their mouthes and courses in vaine [ Our insolent Separatists having hissed a while like Snakes , turne themselves into fiery Dragons , and spit out all the poyson they can against us . Other adversaries wee have that like the Panther into which the Dragon creepes in the Revelation ] seeke to deceive us by subtiltie , Rev. 13.2 . in whose wiles many are caught before they be aware , and before they attend to keepe him at a distance . It is not without cause that the Dragon is said to have the Panther for his successor , for Satan is subtill to change his skinne , and doe the same mischiefe in a more secret , as in an open evill way . Pagan Idolatry is odious to all Christians , and the shew of the Dragon is enough to make them flie him : Rev. 13.1 . but see , when God brings him to his stand , and drives him to vanish where hee had his first originall , yet the Text sayes he stood upon the sand of the sea , Dan. 7.3 . and gave way to the Panther to rise out of it and succeede him , πάνθηρ dictus quod omnium animalium amicus sit excepto dracone . Isidor . c. 12.2 . The Panther and the Dragon are the greatest opposites , and so is Pagan and Christian Religion , but the devill will devise their reconciliation , and make friends of the greatest foes : The Panther is so called because he is a friend of all Bruits , except the Dragon [ The Cannon doth not so much hurt against a wall , as a myne under it , nor a thousand enemies that threaten , so much as a few that conspire and take an oath to say nothing . Gods House and Honor are much suspected , and many accused and libelled against , as if they were the Panthers of our time : so that now we suspect all ; but certainely we must either blush for shame , or grow pale for feare , our accusations may shame us if we cannot prove them , and our punishments apale us that wee cast our selves into prison and perills , because we are peevish interpreters of the minds of our Superiours . My labour at this time shall be to select some one sentence that may set us on worke , to see and search if there be as great cause as we complaine there is of complaining of our present times .

Revel. 7.11 . And all the Angells stood round about the Throne , and about the Elders , and the foure beasts , and fell before the Throne on their face , and worshipped God .

Gods House or honourable Pallace hath the partition according to the persons , first in respect of God , The seates of the Elders . The foure Beasts . here is a Throne , secondly in respect of his Ministers , there be sedes seniorum , Rev. 4.4 . thirdly , in respect of the people ; there be foure Animalia , or as David expresseth it , Psal. 58.10 . and the Septuagint translates it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and S. The people ordered in their standards dwelt in it . Hierom reades it Animalia tua habitaverunt in ea , that is ( the people ordered in their standards dwelt in it ; ) fourthly , in respect of the Angells , there is their round and guard set in the House of God , they are the cheefe attendants upon the Majestie of God , and where he places his Court or Sanctuary , there doe they give their attendance , and therefore in Gods House wee are bidden looke to our words , because we are before Gods Angells , Eecle . 5.6 . 1 Cor. 11.10 . and women are bidden to weare a veile , which as their haire is naturally given them for a covering , may be a signe of their modestie , and being under covert and subjection , Because of the Angells . This made Jacob in his journey count the place dreadfull , where God and his Angells appeared unto him : In the words of the text without straining them , Gods House upon earth , in all the parts of it : There is the place of Majestie , called the throne of the Lambe , secondly , the place of the Ministry called the seates of the Elders ; thirdly the place of Auditory , called the foure beasts , or standards of the people ; fourthly , the place of the heavenly gard , called the round of the Angells .

The honor is answerable to the house , and it may be for our better method divided into foure parts , 1. the object which is no ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or σέβασμα ) Altar or Idoll , Act. 17.23 . but God alone : They worshipped not the Throne when they fell downe before it but God , and therefore the accusation is shamefull of many in our Kingdome , that they worship the Altar when they bow downe before it ; I might as well accuse the holy Angells to worship the throne , because they fell downe before it , as many blame those for worshipping the Altar who bow towards the holy Table or Altar , such fault finders will not discerne that the bowing is before the Altar the adoration to God — and a like howsoever the holy Table be sited . But some will be wise to make others wicked , and holy to make others thought horrible Idolaters worse than any ; for I never yet read of any that worshipped Altars , Idolls by some , and Images by others , upon or above Altars , I know have beene and are still worshipped , and therein the Panther and the Dragon are reconciled ; Baals Priests leaped upon their Altar , and it may be upon their God too , to awaken him and shed their bloud in sacrifice upon him , but I doe not heare they adored their Altar , or called upon it , but heare us O Baall ; secondly , as God is the Object of divine honour , so the kinde of honour that is due to God , and him alone is worship and adoration . Arrius was not onely an hereticke in denying the Godhead , but an Idolater in worshipping the bare Manhood , we may honour Angells and Saints , but wee may not worship them ; every one that worshippeth honoureth , but not on the contrary , every one that honoreth adoreth , Its Gods prerogative Royall , and so incommunicable that none may partake with God in this honour : thirdly , wee have the most humble gesture expressed in this honour , and that is prostration . The very Angells of God may teach us reverend gestures in the House of God ; fourthly , here is the directing of the gesture , and that s towards the Throne : Gods people in captivity were to looke towards Iudea , in Iudea towards Ierusalem , in Ierusalem towards the Temple , in the Temple towards the Mercie seate ; when we pray in Gods House , we must turne our face towards the Throne of Majestie , and so doen the Elders , as well as the Angells , Revel. 4.10 . the text singled out will talke with our times , God inable me to give the right sense , for I will seeke to straine nothing , but as closely as I can cleare every passage .

CHAP. II. Of the place of Majestie in the Church , that is , the holy Table or Altar , and the inclosure thereof .

FOr the place of Majestie in the House of God , Saint Iohn hath given it the name , either in the Altar , or place of it , Rev. 14.18 . and 16.7 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Angells that are Gods attendants in Gods House goe out and in as he commands them : They doe not goe into the Altar and out of it , and therefore Beza boldly translates the one place ab Altari , from the Altar , and the other E Sanctuario , out of the Sanctuary , neither is he senselesse therein , for ab Altari shewes the terme from which the motion begins , and E Sanctuario , the place out of which they move ; and the blessed Angells wait both upon the Altar and stand in the Sanctuary to do service as the are commanded . It was a fearefull voyce in the Sanctuary ( Test . Joseph . de Bello Iudaico , l. 7. cap. 12. ) which often in the night was heard , sounding these words , Let us goe hence , undoubtedly it was the voyce of those blessed Spirits forsaking the Temple , and leaving it to the rage of the Romanes : In the captivitie , Ezek. 10.4 . the glory of the Lord departed from the place of Majestie , first to the threshold , Ezek. 9.3 . secondly above it , Ezek. 10.4 . These were the first warnings in open view , thirdly , the glory returnes to call out the Cherubins themselves , and they present themselves at the East gate with their wings and wheeles , and the glory of God over them , as ready all at once to be gone , Ezek. 10.18 . fourthly , from them gate of the Temple , and the midst of the city the glory of the Lord departeth and stands upon the mountaine , which is on the East side of the citty , Eze. 11.23 . The captivitie of the Temple comes a pace when the glory of God is gone from it , I say that s the place of Majestie where God sheweth the signes of his presence , aad sends his Angells to give their attendance .

In the new Testament , the Sanctuary or chiefe place of Majestie , is where the Altar stands , for the word either signifies an Altar or the place where it stands . It was not so in Israel , for all their Altars were placed out of the holy of holies , God did shut up himselfe in the place of Majestie , and gave no admittance but to the high Priest once a yeare to enter that sacred place , but now it is more common and of daily use for Gods people , yet not without distinction , as we see it is constantly observed by Saint Iohn in his Booke of the Revelation , for these foure parts are never confounded , but alwayes recited with their due distinctions and distances : In Saint Chrysostome is observed , and it is concluded of the whole Church of Constantinople , as a constant and common custome of speech to call the place of Majestie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and I know no reason of the appellation but from the Altar , which the same Father calls by the name of the holy table , but not so precisely as some call it now , and count Saint Paul to be of their minds , who so calls it every where as they say , and no where an Altar , which if it were granted , could conclude nothing for them , that therefore of purpose he restrained from the name of an Altar any more than Saint Chrysostome . Neither is it to be shunned either in respect of Iewes or Pagans , for the Pagans never used the word for an altar , but βωμὸς , as Saint Paul testifieth Act. 17.23 . and I beleeve upon curious search the word will be found meerely Ecclesiasticall , and used onely by Churchmen , and therefore we neede not to avoid it as a Pagan word , as they have avoided βωμὸς , which I never read was given to Gods Altar , neither is it to be avoided in respect of the Iewes , for Saint Iohn useth it often in application to Christians and the service of Christ , S. Paul avoides it not in the meaning , 1 Cor. 10.14 . Flee from Idolatrie , his arguments are two , one from the Iewes , vers. 18. another from the Pagans , vers. 20. partakers of the legall sacrifices , are partakers of the legall Altars , and such is our communion with God , as our service of him , Heb. 13.10 . We have an Altar whereof they have no right to eate , which serve the Tabernacle . They that sticke to Moses against Christ cannot be partakers of Christ , Christs Altar and a Iewish Altar cannot stand together , Israel after the flesh eates the sacrifices of flesh , and partakes with an altar of flesh , and therefore cannot partake with Christ . The Argument is undeniable , that the Communion is according to the service , and therefore to eate with Idolaters , in Idolatrous Temples , at Idolatrous Tables is Idolatrie , and we are to flee the Communion if we will avoide the corruption ; I say the holy Apostle aymes not in a Table to avoid the name of an Altar or of a sacrifice , but of the Communion . The Table in the Temple of Idolaters is an Altar , their meate and drinke offerings sacrifices . They both eate and offer : but first offer and then eate ; for common things cannot be sacred to God , till wee both set them apart , and sanctifie them for the use of his service , for nothing is Deo sacrum , which is not Deo oblatum , The very separation is to God , that he might sanctifie unto us what we first offer unto him ; S. Paul makes communion oblation , participation , &c. to sound all to one sense , we other the with to God that it may be blessed , he gives the C●p to us with the bloud of his Sonne , the Cup is the Communion of bloud ; call a Table an Altar , and an Altar a Table for me without offence , so I am sure Ezekiel does , Chap. 41.32 . and 〈◊〉 seconds him , Cap. 1 . 1●.1● . 〈…〉 Paul for ought I know might have called the Table of the Lord an Altar , as well as hee calls the Altar of devills a Table . But we are intended in our dayes to wrangle and wrest all truths to oppose adversaries , more than confirme them by faire and fast binding our selves to give them intertainement in their best demonstrations .

It pleaseth the Holy Ghost as farre as I can apprehend it , to call the place of Majestie the Sanctuary in Gods House , or the place where Gods Table or Altar standeth ; for this purpose , I have produced both Beza a moderne Divine , and Saint Chrysostome a more antient Writer , and will now proceede to say more from Theodoret , lib. 4. cap. 4. lib. 5.13 . Zorrat , Hist. lib. cap. 25. Zozom . lib. 2. cap. 28. from Eusebius in his Panegyrick Oration at the dedication of the Temple of Tyre , from the Council of Laeodicia , Can. 44. sixt Councill in Trullo Can. 69. Concil. Arcl. Can. 15. Concil. Constant. 5. and 6. Can. 69 Saint Cypr. lib. 1. Epist. 9. and from Saint Ignatius , I shall leave my Reader to enlarge himselfe , and onely set before his eyes what I have searched for my owne satisfaction . I will beginne with Theodosius the Emperour , and Saint Ambrose a Bishop , the Emperour enters the Church at Millaine to act his solemne reverence , and his first reverence is the prostration of his whole body , using the words of the Psalme 119.25 . adhesit 〈…〉 men , &c. my foule e●eaveth to the pavement , in humility of soule and body hee kisseth the very dust and stones wherewith the Church was paved , and powred forth his teares abundantly : and preparing himselfe to receive the Sacrament ; ( which is enough to stricke dead the point in 〈◊〉 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with equall 〈◊〉 he went up the steppings of the Altar , I may have 〈◊〉 amisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i● palatium in gonere , Gods house in spec●● called Basilica , but that s not enough here , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plurall number signifies the degrees or steppings to the Altar , 〈…〉 5. when he came to the Royall stay●●● be w●●● againe as abundantly as when he first entred the Church . Then according to his custome at Constantinople he went within the raile , but S. Ambrose by a Deacon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hee taught him that places were to be distinguished in the Church , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that it was for Priests and not for Princes to come within the rayle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , come forth and communicate with thine owne ranke , and remember in Gods House to hold the perfect paterne of the difference and distinction , Purple makes Kings not Priests . of a Prince and a Priest , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Princes robes and Priests ornaments are not alike , so neither are their places . At the Councill in Trullo Can. 69. Non licet ulli corum omnium qui in laicorum numero sunt , ingredi intra sanctu● Altare nequaquam tamen ab eo prohibita potestate & authoritate imperiali , quandocunque vol●er i●●●catori dona offerre ex antiquissima traditione ; It is not lawfull for any that be in the number of Laicks to enter within the raile of the holy Altar ; yet the Imperiall Majestie and Authoritie is not thereby prohibited ingresse when 〈…〉 he hath a will to offer any gifts to the Creatour by a most antient tradition , for the most antient use of the Church was , that lay Christians might have accesse to the Altar to present there their especiall devotions , or receive Priestly absolution , &c. otherwise they were not to enter , but receive the blessed Eucharist , and place themselves without the raile , as the Councill of Laodicia is expresse for women . Saint Ignatius who lived in the Apostles dayes , Epist. ad Trallens , Qui extra Altare est , est 〈◊〉 qui five Episcop● & presbite●is & Dioconis ali 〈◊〉 ; and 〈◊〉 Qui est extra Altare , ille pollutu● est 〈◊〉 & est in●idels deterior , He which is without the Altar is hee who does ought without the Bishop , 〈◊〉 Deacon● ; and againe , hee who is without the Altar he is polluted in conscience , and worse than an In●●●●●● , where he is said to be without the Altar , not who may not come within the raile , but who may not participate of the holy Table , for so then Church Canons exclude him : and in such case are all our Conventicle keepers , that both without and against lawfull Bishops and Priests walke their owne bywayes . As Christ was knowne to his two disciples in breaking of bread ; so were the Primitive Priests knowne to their people by breaking the Sacramentall bread , and it was held the symbole of Christian Communion to be partakers of the Altar , and to receive from it the holy Sacraments , Ignat. ad Tralleuss . qui intra Altare est , purus est , igitur & obedit Episcop● & Presbyteris , he who is within the Altar is pure , therefore also he obeyeth the Bishop and Priests . He is within the Altar that may receive the Sacrament , and he onely may receive the Sacrament that is in obedience , or due order , subject to the Bishop and Priests : Sine his Ecclesia electa non est , non caetus sanctorum , non congregati● sanctorum , without these there is no elect Church , no observation of holy things , no congregation of Saints , ad Ephes. Epist. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that is not within the Altar is deprived of the Bread of God , that is , he that hath no Communion with his Pastor at the Altar , is to be denied the Sacrament , still the Altar hangs upon the Priest ; and fellowship with him proves fellowship with the other . The Apostles Doctrine , fellowship , prayers , and breaking of bread are all closely comprised together by this Father , Epist. ad Magn. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in faith and concord , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praesidente Epis●●p● Dei lot● , the Bishop being president over them in the place of God ; the Bishop succeede the Apostles in plenarie power ; the Presbitere the seventie whom our Saviour adjoyned to his Apostles . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that such a Senate might meete to consider of matt●●● of peace and truth . Act. 15.6 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that all might 〈◊〉 in one place to pray , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 runne to the Temple of God , as to one place of Majestie , or one Altar , and one Iesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are as one , for the whole Church is Gods Palace , especially the place of his Altar where the people are made partakers of Chist himselfe , Temple must be taken away sayes Vedelius , as a corruption contrary to those times that professed they had no Temples , and so must Altars too , for they professed against them , and then nothing is left but Iesus Christ who must be found out of Temples , and Altars too may be in the Desert and secret chambers , where there is neither the Apostles Doctrine , fellowship , breaking of bread or prayers ; but a confused rabble without all order or observation of Gods Ordinances , as hee hath appointed them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are acknowledged by Saint Iohn Rev. 14.17 , 18. in such a sense as they ought to be , where God , Angells , and men meete , and as the whole place may be called Gods House or Temple , so the Sanctuary or Altar is the speciall place of Majestie , One Eucharist , one Flesh , one Bloud , one Bread , one Cup , one Altar . Epi. ad Philad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , here I am sure is the Sacrament with all the signes and the things signified , and what shall the Altar be ? Christ will some say is one Altar to all Churches , for Tables they may have many . Not so , but as there is to us one Christ , so one Altar , and we professe no more to expresse the Majestie of our God , There is one Altar for the whole Congregation . many Altars in one Church were never heard of in the most Primitive times , let these looke to them that undertake their defence , for I say with S. Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .

The fist generall Councell speakes of concourse to the Altar , that there was running 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and Saint Iohn hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rev. 4.4 . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . v. 6. All I seeke for , is some sympathie betwixt the holy Scriptures and Primitive practises . A throne of Majestie there is in the House of God , or some visible signe of Gods invisible presence to make the partition as S. Iohn hath set it downe . At the Dedication of the Temple of Tyre● I read of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , compassed about with neate workes , ●he holy Al●● . and the reverent placing of Pauline the Bishop with his clergie in Cathedra , and Exedris about it ; I reade of Alexander the holy Bishop of Constantinople in the case of Arrius and the desperate storme threatened against him , and the Orthodox faith to have fallen at the foote of the Altar and prostrate to Almightie God , to have prayed that God would evert that judgement from his poore Church , &c. I conceive wee may well conjecture we are not farne from the sense , the same sence may yet further be fetched from three places of Scripture , to which he alludeth in the expression of the Christian Theatre upon which God represents his glory in the world .

CHAP. III. Touching the Throne of Majestie in Sinai , and the Tabernacle , &c.

FIrst he alluds to Sinai Gods first glorious Sanctuarie among men , Rev. 4.5 . as may appeare by Lightnings and thundring and voyces which issue out of the Throne , as they did upon Sinai when God appeared , Exod. 19. and in these declared his Majestie , and set bounds to all Israel to be kept with the greatest diligence , least danger befall the intruders to their ruine ; God made all the Mount the place of his Maiestie , and he himselfe spake in terrour to his people , so that they petitioned there might be a middle betweene them and him , and that Moses and men like themselves might speak , and that first division of Majestie and auditory , of God speaking and men bearing being too terrible , might be turred into a more milde and middle way of Ministerie intervening betweene himselfe and them , Exod. 24. The multitude are to keepe the station , and not to stirre at all to draw any nearer to God , Aaron , Nadab and Abihu with seventy Elders are to goe u● with Moses into the Mount , and there must they Minister ●●●weene God and the people ; whiles God gives the ●●●fect patterne of all things in the Mount , he makes the Mount the first draught , and drawes the forme in the place of their standing , as a throne of Majestie , seates of Elder● and a boundarie for the people , and the blessed Angells to keepe their rounds and gaurds of attendance in all places as God appoints them . Exod. 24 10.17 . Majestie is in the pavement , and where the feete of the Almightie plant themselves , there is as the body of heaven in his clearenesse , the 〈◊〉 of the Maunt was like devouring fire , and all to set forth his glorie that is most invisible : No picture of God , but passing signes of his presence , and warnings which way they were to worship him , and be wrought into an holy feare of so dreadfull a God , as hee shewed himselfe to be i● the said expressions : God is farre more milde in the Christian Church , and his Sanctuarie is set upon Mount Sion which may be approached , and from whence God speaketh more mildly unto us , and in which the innumerable company of Angells keepe their watch . I see not out the holy Table may be set as a signe to distinguish the place of Majestie from all the rest : Our Antients made that Regall which was in the steppings and degrees of the Altar , and therefore the Altar much more may expresse Majestie . If any aske me why is God in one part of the Church more than an other , and why is one part more holy than another ? I answer it is not from any inhession or inclusion of God and holinesse in that place , as Pagans imagine in their Temples where they include their Gods . Against these Saint Paul disputes at Athens , and so doe Origen ▪ Minuti●● Felix , Arnob●us , and La●tantius , and are 〈…〉 , as i● they ●ried downe Temples and Altars : for such Temples , Alt●●● , and Images , as they confute are impious and forbidden to Christians , because the Heathen did Revoca●● 〈◊〉 mortuorum ad Templa , Altaria , Imagines , revoke ●he soules of the dead to Temples , Altars , Images , and put●n them Divinas virtut●s , &c. they placed divine vert●●● in their Temples , Altars , and Images , and sought for 〈◊〉 by their presence , as being filled with Celestiall power to do them good ; but we beleeve of our Temples and 〈…〉 Salomon did , that God is in them of grace ●nd 〈◊〉 to his people , and that they are holy in relation to him , as the House is his , the Table his , where he will feede his people , and fill them with his favours . It pleaseth him to have his Throne , and as ever , so 〈◊〉 a Co●●t of Majestie which he daily opens to his people , wh●n 〈◊〉 them to his heavenly Table . His Table is enough to make it holy , and separate from common use , and to be the dayly monument of divine benediction where Church Prayers have beene said , nay have the preferment , and be counted the most sacred place in Gods House , in which hee offers himselfe to his people , and they take him , as truely present ; for reall presence is not demed , when transubstantiation is rejected , but Christ really present i● the holy Sacrament is an object of our faith , not of our sight or seene , as Gods House and Honour goe together : so the chiefe place invites the worship of God towards it , according to the decencie of Religion . Secondly , Saint Iohn alludes to the Tabernacle in the Wildernesse , and Temple in Canaan , as may appeare by the Lampes of fire and Sea of Glasse . Now that in both these were distinctions , as the Court of Majestie , Court of Ministry , and Court of Auditory it needes not inqu●●ing . The Tabernacle in the Wildernesse , which in the whole is often called Gods Throne , was pitched about in that goodly order , that the Priests and Levites encamped next to the whole Tabernacle , the people at a greater distance , Num. 6.2 . and as some imagine two Englis● miles . Their doores were to open upon the Sanctuary , and they were to doe their devotion , both going out and comming in : so that when the Sanctuary was open for service , there was a threefold division , into the couit of the people , court of the Priests , and Court of God ; when it was shut up the division was three fold , the Tabernacle , the Campe of the Priests and Levites , and the foure Campes of Israel under 4. standats , as we shall heare afterwards . The Arke , the Mercy-seate are often called Gods Footestoole , and his Throne . Lastly , Ezekiel shewing Gods little Sanctuarie in the Babilonian captivitie and destruction of Solomous Temple teacheth the same , where we have foure Beasts , and over them a Firmament , and above that a Thro●● , Eze. 1. The foure Beasts may well point at the foure Standards of the twelve Tribes . To the East was Judah , Isachar and Zabulon , with the Ensignē of a Lyon ; to the South , Ruben , Simeon , and Gad , under the signe of a man in the flagge : To the West , Ephraim , Manasses and Benjamin , with the banner bearing the signe of a Bullocke . To the North , Dan , Ashur and Naphtali bearing the Ensigne of an Eagle : It s probable that Ezechiel hath this meaning , if we marke his standing , looking into the North the place of the captivitie of Iudah , Ezeck. 1.4 . the first face that meetes him , vers. 10. is the face of a man , and that s Rubens quarter to lie upon the South , on his right hand is the East , and on that side appeares a Lyon , where Iudah quartered , on the left side the face of an Oxe , and that s the West , where Ephraim encamped . The North needes no character , and that is the face of an Eagle where Dan was appointed to pitch about the Tabernacle , so that foure Beasts are characters of the places of Gods people , when they forme a part of Gods House or Sanctuary . The Firmament or expanse is now the voide place where God may be heard and seene of his people : The Beasts let downe their wings and stand in silence , and from the Firmament above them , a voyce is uttered , &c. This is the middle space betwixt God and his people . Above this appeares the Throne , and one in the appearance of a man sitting upon it : here is mention of precious stones as in Saint Iohn , and of a Rainebow , and all together shew our distinction of the place of Majestie , Ministery and Auditory , and Angells of God as secret spirits to keepe their rounds and guards as God himselfe that guides all pleaseth ; and that of the Throne of Majestie , which God hath alwayes had it in his Church .

CHAP. IV. Of the seates of the Elders , the station of Bishops and Priests that serve at the Altar . Sedes Seniorum .

HAving done with the Throne of the Lambe , wee seeke for the Thrones of his servants , or seates of such Elders , as he selects to fit about him ; in heaven all Saints sit downe with Christ in glory , but their severall seates are higher one than other according to their degrees in grace here , none attaining to the seate of Christ , which is the Throne of Gods Majestie farre above all principalities , &c. In the Church militant on earth , Christ chuses Ministers to sit downe in seates under him for the government of his Church ; but it is wrong to the Lord Iesus to lift one man out of the seates of the Elders into the seate of the Lambe , and set him above all the rest in such absolute and soveraigne authoritie as is onely due to Christ himselfe , who is not absent from his seate , but in grace and holy concourse is with his Ministers in their seates to the end of the world , where two or three of them are gathered together in his name , there is he in the middest of them : hee may allu●e to the setting up seates for judgment in Israel : The greatest number we reade of in that Nation was seventie or seventie one , the lesser 23. the least three . Duo qui judicant eorum non est judicium , when two Judge they have no Judgement , because they want a casting voyce , yet our Saviour speaks of two agreeing , having power to judge , and to whom he gives the Keyes , Math. 18.16.17.18 , 19 , 20. that hee will answer to whatsoever they aske and ratifie their sentences : He makes good the seates of his Elders in all places , and gives them authoritie to bind and loose , remit and retaine all sinnes . Wee will inquire further of the number , names , offices , ornaments , order of these Elders in Gods House , and before his Throne : the number of Seates and Elders consists of 24. 1 Chron. 24.4.19 . The exposition is easie , as Gods House was ordered in the service of it by 24. Orders or courses of Priests , so now is it served by the like number of Presbiters , yet their honor is greater , as having seates and great authoritie . Luke in the Acts tells them the Apostles fellowship : and holy Ignatius joyning with the Bishops the Presbiters , calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist. ad Magn. A Synod appointed of God to serve at the seate of his Majestie , for his Throne were emptie without them ; for Bishops with their Elders we have chaires and seates warranted both by Gods Word , and the antient practice of the Church , see Pauline with his Presbiters at the dedication of the Temple of Tyre , and you shall be taught to learne a good lesson against Papists and Schismatickes in our dayes , that ding downe with their Axes and Hammers the seates and societies of Gods Elders ; one Pope must Lord it over all , and have a seate above all Bishops . In the Apostles Doctrine and Fellowship no such thing is to be found , and when the Fathers alleadge their seates against Schismatickes , they never make one seate the rule of all : Our Schismatickes that passe from us and reject the seates of Bishops , and set up a lay-eldership , and put them into chaires to judge , I marvell whence they have it , for all the Presbyters in the ●i●●●it of Saint Iohns Theologie are Priests . A strange succession they will make in Gods House , and bring into the Apostles fellowship , no breakers of bread , but Church Canons , no Priests to pray to the people , but to prate against them , and to take the highest place of a seate to judge . It s the Fathers wisedome against Heretickes to 〈◊〉 them onely by the Word of God ; against Schismatickes to condemne them wholly by the Chaires of the Church ; and sure I am against these seates they cannot stand out , and as in Nehemiah 7.64 . they that wanted a Register to reckon their Genealogie were put from the Priesthood as poluted , so these that contemne the chaires of Bishops , and care for no Episcopall succession , but will succeede where was never succession : As to have Ministers from Magistrates , and men never ordained by others , is to cast themselves from all communion with the Church , which never held any that was not successively from the Apostles . Gal. 1.1 . Saint Paul professeth himselfe to be an Apostle , but neither of man nor by man , neither of man as the author , nor by man as the instrument , but immediatly of God and by God , as author and meanes of his vocation . A plaine distinction of a threefold calling , whereof two are as the extreames , and the third as a meane betweene both , first some are called of God and by God immediatly , and this is the extraordinary calling of Prophets and Apostles , who are the first founders of our Religion , and the chiefe Governors under Iesus Christ , Secondly , some are called of men and by men , and such are all humane callings in Gods Church ; I deny not but many may be appointed to doe service in the Church that have no divine calling , but that which is meerely of men , and such are Church-wardens , Sides-men , yea and higher callings , as Chancellors and Ecclesiasticall Judges which are lay-men , whose authoritie is no more contrarie to Gods Word , than the appointment of seven Overseers for the poore , or Church treasurie , Act. 7.3 . Looke you out seven men , &c. I finde no other election made but this in all the New Testament , that in the Act. 14.23 . Ordination of Elders by election , is both a corruption of the text and of the truth , for none were ordained Elders in the Apostles dayes by election , Act. 2.3 , 4. the holy Ghost is given without hands to the Pastors , as also to the people , Act. 10.44 .

Extraordinary gifts were common to Pastors and people ; but the calling of a Presbyter or Priest was either of God and by God immediatly , or else of God and by man mediately , and this for Ordination , was alwayes the imposition of the hands of the Apostles or Bishops , Act. 8.15 , 6 , 17. Philip Preached and Baptized and converted Samaria , but had not the power to confirme or ordaine them Pastors , therefore is sent unto them from Ierusalem , Peter and Iohn to impose hands and give the holy Ghost : the Bishops the Apostles left to succeede them ; had the power of Ordination , and every Pre●byter had it not : and it was the he esie of Aerius that denied Bishops this p●erogative above others : That seate is not sure , nor Ordination justifiable , that is not by a Bishop , who is able to derive his succession in that respect from the Apostles . Bell. de Eccl. lib. 4 cap. 8. saith truely , that an argument from succession proves negatively against Schismatikes , but not affirmatively for Heretikes , Adferri praecipue , ad probandum non esse Ecclesiam , ubi non est successio , ex quo tamen non colligitur ibi necessario esse Ecclesiam ubi est successio , there can be no visible Church where there is no succession from the chaires of the Apostles : But the Greeke Churches prove as good succession this way as the Latine , and therefore both being suspected for Doctrine , wee must have recourse to that memorable faying in Act. 2.42 . They continued st●dfastly in the Apostles Doctrin & Fellowship & in breaking of bread and in Prayer . These notes will torment all our Adversaries ; Papists with Doctrine , Schismaticks with the Apostles Fellowship , and both in breaking of bread , the one , because they breake no bread in substance , the other because they distribute meere bread . As they dislike an Altar , so they dislike to be within it , by denying communion with Bishops , and doing many things without them . Prayers except they be private cannot please them , and Church prayers specially at an Altar , they spit and spend their tongues in talking against them . They say we take Gods Name in vaine by advised repetitions , and remember not their owne iterations and sudden irruptions to be incident to vanitie . I have stood the longer upon the number , to shew us the course of Ministery , and must make haste in the rest , as not able in a short Treatise to insist fully on all our heads .

Their names are Presbyters , contracted Priests , and we cannot abide the title of the holy Ghost , because our times have polluted it ; I will not be so nice as to name the child otherwise than it was first Christened . Their offices are honourable , in waiting immediatly upon the Lambes Throne : their Ornaments are either a white vesture for the body , or crownes of gold for the head . They are no ordinary Priests , but of the chiefe ranke : Eusebius in his Panegyricke Oration discribes them to be cloathed like Christ himselfe , Rev. 1.13 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It must needes be a Priests garment Rev. 4.4 . and to him that will reade Eusebius and Saint Iohn together it will prove a white Surplesse ; or a white garment downe to the foote : He hath likewise this to make S. Iohn Historicall as well as mysticall to every mans meaning ; the Priests in the Temple of Tyre , are said to have upon their heads Caelestes gloriae coronas , crownes of heavenly glory . Order , is , that they begin the Church Service and end it , Rev. 4.9 . must warily be read , least we make the people goe before their Pastors when they are about to give glory ; then rise the Elders from their seates and fall downe first . The Churches Service is performed by singing , Rev. 5.8 , 9. to the end . The Elders and the Saints about the throne are furnished with Harpes , and Vials , instruments of Musicke and Melodie , be they Voyces or other Organs of Gods praise , for I will precisely determine nothing , their gold Vials are said to be full of odors , and these odours to be prayers , a right service in Gods house . Their song is a new song of the Lamb , 〈◊〉 to the Lamb , with these joyne the holy Angells , and in divine straines of the sweetest musique , sound with a loud voyce in Gods eares & as they end with blessing so all creatures like an Echo lay hold of that last word , & say blessing , &c. Then conclude the Beasts with a voyce as a thunderclappe , for so speakes Saint Hierom of the word Amen .

The Elders end the service as they began with prostration , for as that is before confession , Phil. 2.10 , 11. so it is after all service , and the whole body is prepared , before that member the tongue take in hand to utter a word . Hee were impudent that would talke standing with his God , and beginne to speake before hee hath shewed his feare by falling downe to so great a Majestie as he seekes to serve , neither were it fit a man should stand by and take his leave , as if two equalls were met ( we neither come so into the presence of out parents , neither doe we so depart from them ) and shame our selves as if wee had met none in Gods House better than our selves . The Elders as they fall first , so they are found last in the like posture , and so we leave them , and come to our third thing in Gods House .

CHAP. V. Concerning the standards of the people , and the gurd of Angells , that is the place of Lay-Christians , and the attendance of holy Angells in Gods House . Signa Sanctorum .

REv. 4.6 , 7 , 8 , 9. The Standards , Ensignes , Banners , and Badges borne by the Congregation of Israel in the Wildernesse have ever beene the description of a people gathered together before God to serve him , and I conceive the old and new Testament , in the accomodation thereof to have no other meaning and mystery , though I know this is not made of it by many , both Moderne and Ancient Divines . In one Psalme Beasts are Emblems of the Campes and Companies both of the godly and ungodly . Psal. 68.10 . the word is Caiath or Caiah , which signifies the wild beasts , Gen. 1.24 , 25. because in them is the greatest life and livelinesse , and it is applied by David to Gods people , in whom there ought to be in the service of God the greatest spirit and life : It s likewise ve. 30. given to sinners ; and the Chaldee translates it Armies of them , and further , 2 Sam. 23. it s put for the troopes of the Philistins , & 1 Chro 11.15 the word Machanes is used for it , which every learned man knows to be a Campe or Leager , Gen. 23.2 . Jacob calls the place where the Angells met him Mahanaim , two Hoasts or Campes , for as Laban in the reare , and Esau in the front came against Gods servant ; so his blessed Angells came for him , and made two Campes to crosse them both . In the song of songs it is concluded that the Shulamite should convert to God as it were a double Army , tither of Iewes and Gentiles , or as the children of the Iewes converted to their fathers , and the disobedient to the wisdome of the just . Can. 6.13 . Luke 1.17 . I may hold my resolution , and take the foure Beasts for the congregation of the Gentiles , or all people that come in and encampe about the throne of the Lambe , and seates of his Ministers , wee will consider their names , number , orders , office , and actions .

Names , Beasts better as in Ezech. 1.5 . living creatures of the most vigorous nature ; Quatuor sunt superbi , vel qui emineant in mundo , Leo inter feras , Bos inter Iumenta , Aquila inter volucres , & Homo cui Deus supra omnes pulchritudinem largitus est , ut omnibus imporaret , Schindler , pag. 266. d. Gods people should be as couragious as Lyons , as patient in bearing their burdens as the Oxe is in labour , and submitting to his masters yoke . They should quit themselves as men in their best reason , and rule and subdue their lusts to Gods Spirit . They should like Eagles fore aloaft into the contemplation of divine things , and be speedie in the dispatch of all their businesse , their number is foure , and that is from their quarters or campes , as they lie East , West , North , and South . Their Catholicke concord and universall consent in all things is divinely described by Ezechiel . Their faces , and wings , feete , and soles of their feete , wheeles and rings , are nothing else but their unanimous consent in all things . Their faces are foure , and yet but one face in their aspect , ver. 10. Foure had the face of a man , and the face of a Lyon , &c. They were not as foure hēads looking severall wayes , but it seemes as one head fashioned to forme foure faces , and all looking one way : when they looked Southward , they had all the face of a Man ; when they looked Eastward , they had all the face of a Lyon ; when they looked Westward , they had all the face of an Oxe ; and when they looked Northward , they had all the face of an Eagle .

Vniversalitie and unitie in minde and motion is that which ought to be in Gods Saints : Their wings had the hands of a man under them , to shew that their high contemplations and foring into divine Mysteries was with humble and heartie readinesse to doe the things they understood . Their wheeles did carry them on all sides in the same course , and the rings did unite them as one in motion , and they were full of eyes to direct them to the true end of all their actions : furthermore these foure Beasts thus fashioned and formed , to expresse the faith and fellowship of Gods people , and their universalitie to looke to all Regions in their Religion , and not Schismatically to professe one in a corner , or command all to looke into some division or part ; the holy Catholike Church is most universall , and binds us to all places where Iesus Christ hath sent his Gospell , and this must also be added , that the foure beasts are divided into twelve Tribes , and the order of three is in them all .

To every beast three Tribes are allotted , and then the whole number is twelve , and this is a great mysterie and most certaine marke of a true Church in the Revelation , Rev. 7. The tribes are sealed , and two for Idolatry separated from the seale , as Dan and Ephraim , yet the number is made up , and twelve tribes are sealed , and in each tribe twelve thousand , and twelve times twelve thousand is the number of Gods people , Rev. 12.1 . the crowne upon the head of the Church is 12. stars , Rev. 22.12.14 . Twelve gates , twelve foundations : on the gates are written the twelve tribes , on the foundations the twelve Apostles , and what is all this but a Church constant in the Doctrine and Fellowship of the Apostles . Their order is strangely described , Rev. 4.6 . they are in the middest of the throne , and round about it , no circumference , but every point of it rests upon the center . It was Saint Pauls joy , Col. 2.5 . to see the order and faith of that Church : faith plants a Church upon the foundation , and that s Christ ; order keepes all the members from confusion , and placeth them as members in the body , that all may serve for the good of the whole . Their office is in their eyes and wings , and it seemes the one is outward , and the other inward , Rev. 8. their wings and their workes are to be seene of men , but their eyes that must guide therein be within , and secret in themselves , and must teach them , that Gods Service must be with understanding ; God loves cheerefulnesse in our obedience , and wisedome in all our workes , their actions are to give glory unto God , and not to rest night nor day in praises of his Name .

Castra Angelorum .

The last part is the invisible attendance of Angells , and shewes the Majestie of God to be exceeding great ; Seaven Angells are before the Throne , and these I take to be the Princes of Angells , and the millions of the rest watch and ward , and worship with us our gracious Saviour . Our Church hath added ; Therefore with Angells and Archangells , and with all the company of Heaven wee laud and magnifie thy glorious Name , and evermore , praysing thee and saying , Holy , Holy , Holy , Lord God of Hosts , Heaven and Earth are full of thy glory , Glory be to thee O Lord most high .

CHAP. VI. Contayning an exhortation to constancie in the Doctrine , Fellowship , Sacraments , and Prayers of the Church , Act. 2.42 .

HE that will not be an Heretick and denie the truth , must continue stedfast in the Apostles doctrine , & he that wil not be a Schismatick & depart from the Church , must keepe himselfe in the communion of the Apostles , that he may be partaker of the Altar and Prayers of the Church . Saint Ignatius in his Epistles very often makes the communion of the one to flow from the communication with the other . Take away the Apostles fellowship , and you take away the breaking of bread , and prayer at the Lords Table : except there be a Priest within the Altar , the people are wholly without it . I say , it is Saint Ignatius his constant determination , that the people must so depend upon their Pastours , that they doe nothing without them , Ep. ad Polycarpum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , As nothing must be done without the minde of the Bishop , so the Bishop must do nothing without the minde of God .

The Apostles and Bishops hee makes next to God in the Church , he acknowledgeth none above them , respecting the Ecclesia sticall Ministerie . Epist. ad Trall . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Be subject to the Bishop , as to Christ , for he watcheth for you . He applyes the Apostles words , Heb. 13.17 . to the Bishop , and defines him in the same Epistle , lest we should imagine his name to be common to all Pastours , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; what is a Bishop but one that bears sway and autoritie above all others ? Epist. ad Smyrnenses , he sayes thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , As in all the world there is none greater then God , so in the Church and Order Ecclesiasticall , there is none greater then the Bishop . The same Father exhorts in Epist. ad Ephes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The people should concurre in their consent to what their Bishop teacheth them according to God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that they may concurre and accord in Gods minde : and again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The people must live after Gods minde , and the Bishop must be their guide therin . As in the Apostles dayes , the head of the Churches fellowship was from them , to which our Saviour added seventie Disciples ; so in the succession , the Bishop is the head and chiefe to which the Presbyters are added , and of them Saint Ignatius sayes thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. be subject to the Presbyterie , as to the Apostles . This he explains after , when he makes a fuller narration . Epist. ad Trall . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Bishop is the type of him which is the father of all . Priests are the assessors with God & the band of Apostles . The Apostles fellowship , as it was in the the 12 Apostles & 70 Disciples , so afterwards it continued in Bishops and Presbyters , and as the Apostles had commited unto them the calling of all ordinary Pastours , and correction of all mens manners , that is , God appointed them to ordaine and censure , and without them the seventie could not execute any such power : So the Bishops above all other Pastors have this power , & without them it cannot be executed by any inferior Minister . And I never read testimonie in the Word of God , or any ancient Writer to the contrary . Saint Paul decreed the Excommunication of the incestuous person , & commanded the Church of Corinth the execution thereof , & reprehended them for their neglect . As we are to receive our doctrine from the Apostles , so our fellowship , and all proofe of succession in the Ministery is taken from thence , Tertull. lib. de praescript . c. 32. Evolvant ordinem Episcoporum suorum , it a per successiones ab initio decurrentem , ut primus ille Episcopus aliquem ex Apostolis vel Apostolicis viris , qui tamen cum Apostolis perseverarit , habuerint auctorem & antecessorem hoc enim medo Ecclesiae Apostolicae census suos deferunt : sic Smyrnaeorum Ecclesia habens Polycarpum à Ioanne collocatumrefert , sicut Romanorum Clementem à Petro ordinatum edit . Let them examine the order of their Bishops , that so hath held by succession from the beginning , that , that first Bishop might have for his authour and predecessour , some of the Apostles or Apostolicall men , yet such as have persevered with the Apostles , for so the Apostolicall Churches gave their Suffrages . So he relates of the Church of Smyrna , where Polycarpe was placed by Saint Iohn , and shewes the like of Clement , ordained by Peter for the Romanes . Cyprianus l. 2. Epist. 20. or Pamelii 42. laborare debemus , ut unitatem à Domino & per Apostolos nobis successoribus traditam obtinere curemus , we ought to labour , that the unitie from the Lord , and by the Apostles to us his successours given , through our care might be retained . S. Augustine in Psal. 44. quid est , pro patribus tuis nati sunt tobi filii , patres missi sunt Apostoli , pro Apostolis filii nati sunt tibi , constituti sunt Episcopi ? Hodie enim Episcopi , quisunt per totum mundum , unde natisunt , Ipsa Ecclesia patres illos appellat , ipsaillos genuit , & ipsaillos constituit in sedibus patrum . What means this , in stead of fathers , sonnes are borne to thee ? the Apostles are sent fathers , for Apostles sonnes are sent to thee , Bishops are constituted ; for the Bishops at this time , that are through all the World , whence are they born ? the Church it selfe calls them fathers that begot them , and that constituted them in the seats of the fathers ; many moe such passages might be cited and sent both to Rome , and some other Churches as citations , nay , as sentences of condemnation for two errors , both contrary to this truth , as they are also contrary one to another ; and agree in nothing but falshood ; first , Bellarmine l. 4. de Pontific . cap. 25. sayes thus , Magnum est discrimen inter successionem Petri & aliorum Apostolorum . Nam Romanus Pontifex propree succedit Petro , non ut Apostolo , sed ut pastori ordinario totius Ecclesiae : at Episcopi non succedunt proprtè Apostolis ; quoniam , Apostoli non fuerunt ordinarii sed extraordinarii pastores , quibus non suceeditur , nisi improprié . But God appointed his Apostles , such as should be succeeded : for how otherwise is his promise made good of being with them to the worlds end ? Others to avoid the Pope and all Bishops , say this fellowship may come from all Pastors , and that they have power to ordain , nay , some are so absurd , that they stick not to say , Pastors maybe made by the people , and Magistrates may set up Ministers , and never be beholding to Rome , or any Bishops or Pastours that were ever ordained by them . Saint Ignatius Epist. ad Ephes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , obeying the Bishop and Presbytery with immoveable and stedfast minde , breaking one bread , &c. He shews plainly that breaking of bread must follow our undivided fellowship from the Apostles and their successours : and surely how can we have the Sacraments duly administred , if wee be not truly informed of our Pastours calling , and the comming of it from the Apostles ?

Let mee exhort all good Christians to keepe close to these notes of the Church ; first , sound Doctrine , which the Apostles have only delivered . Secondly , an holy fellowship , fetched from the Apostles , and kept by the faithfull in all obedience to their Bishops as the chiefe of Pastours , and the Presbyters , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Epist. ad Trall . as his consiliarii & assessores , english it as you will , so you erre no more in your base account of Bishops . What hath not Rome made offensive to vulgar eares ? the name of a Bishop , Priest , Altar , Sacrifice , and all Church-service is set at nought , and wee abhorre to heare of veneiable antiquitie , it s to small purpose to presse any thing upon them that have sworn to believe nothing but their own novelties , and late inventions of discontented persons set on foot to trouble the peace and quiet of our Church , which ( I beleeve ) holds in the most holy manner the Doctrine , Fellowship , Altar , and Prayers expressed , Acts 2.42 .

Storme not at the word Altar , for breaking of bread cannot be without it in that sense which is so often inculcated in the Epistles of Saint Ignatius , and think no man can be ignorant , that will not wilfully blinde his eyes with prejudice to an Altar , and rather make it any thing then an holy Table : surely from fellow ship with Bishops he concludes his Altar , as Saint Luke does breaking of bread from fellowship with the Apostles . I would wish the separation of our times to take need lest to avoid Popery , they part with puritie it selfe , and do not so much find as forsake what they seek for , if they take not ministerie from us , they have none . Then they can have no Baptism , break no bread , and where will they finde the marks and notes of their Church , if they brand ours for none of Gods ? our Doctrine , Fellowship , Altar , and Prayers , will find footing , when I feare they will faile in all , if they opposeus in any . May I conclude , & not be thought to flatter ? for I professe what I have said hath ever been my opinion , that Bishops are by divine institution .

CHAP. VII . The Cause and Cure of all our Contentions .

Vnitie in the Church is the path of peace , which Papists and Sectaries disturbe in a contrary course . The one misplacing the head , the other the feet , and both set them where they should not . The Papists place their Popc , where they should place all Bishops , and Sectaries seeke that in the feet which is onely to be found in the head . Saint Cyprian de unitate Eccles . compares the universall power and jurisdiction of Bishops to an head , which derives all the vertue to the bodie . To a root which feeds and fils all the branches . To a fountain from which flow all streams . To the Sunne that sends forth all rayes and beames , &c. This head , root , fountain , and Sun , the Papists make their Pope , & all Bishops but members , branches , streames , and beames of him . Ab uno Episcopatu tanquam ab uno capite , radice , fonte , sole oriuntur omnes Episcapi , & hujus Episcopatus a singulis in solidum pars tenetur . A singulis in solidum , every Bishop holds wholly for his part whatsoever is in the whole . The head , root , fountain and Sun are similar and alike in all the members . The same vertue is in one Bishop that is in all Bishops , and the body being univocall , hath but one essence in al the parts of it . Order , jurisdiction is the same , and nothing heterogeneall , but the Popes challenge to take all to himselfe , and make Bishops stand to his courtesie for their calling and power , as if all the Sea were in Tyber , or the whole Sunne in the Romane Sphere , the root in one branch , and all the vertue of the head in one member . Sectaries are as senslesse that take off the head to give life to the feet : raise up the root , that the branches may flourish . Cut off the fountain , that the streames may flow , and remove the Sun out of its Orbe , that they may enjoy the light . These be our diseases , whose causes and cure we are now to seeke out , and hope it will helpe us to recover our misery .

I suppose I may reduce all the causes to two heads , Envie and Ignorance , Envie of the persons , Ignorance of the calling of our Bishops . Their persons and practices are so hated , that Timothy and Titus must be unbishoped for their sakes . We imagine corruptions in Bishops , and cast such eyes of discontent upon them , that we cannot abide to heare of their calling . I am confident , till that be established , our contentions will never cease . They are the words of holy Ignatius , breathing with the sweet spirit , that was in the beloved Disciple , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fly the division of unitie , his arguments which are as medicines to cure the disease are foure , Epist. ad Philad . First , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one faith to be beleeved of all . Secondly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one predication of the same as an effectuall meanes . Thirdly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one Eucharist to seale it , wherein are many unities to perswade us from division . First , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one flesh of our Lord Iesus Christ given for us . Secondly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one bloud shed for us . Thirdly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one bread visibly broken to us . Fourthly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one cup distributed to us all . Fiftly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one Altar or Table , where we communicate . The last argument , is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one Bishop together with the Presbytery and Deacons . This last unitie being disturbed , disturbes all the rest , and because all the spite is against the Bishops wherein lyes the Churches unitie , we will vindicate the truth thereof , and prove plainly , that Bishops as the best instruments , derive all power and peace to the Church , and that without them no unitie can possibly in all the rest be imagined or mayntained .

We will begin with the mayn text , Eph. 4.11 , 12. There is a double calling for a threefold end . First , extraordinary , in Apostles , Prophets , Evangelists . Secondly , ordinary in Pastors and Teachers . Vpon these two hangs the perfection of the Saints , work of the Ministery , and edification of the universall Church . In the first wee have that calling which is of God , and by God alone . In the second , that which is also of God , but by man , and here we must inquire by what men ? the Scripture resolves us , by the Apostles , and by no others ; and therfore Timothy and Titus could be no Evangelists for two reasons : First , because they were not called immediatly of God and by God , but of God by man : and Saint Paul witnesseth , hee ordained Timothy , 2. Tim. 1.6 . and no question , the same is to be said of Titus . Secondly , both these ordained others , which was effected by no extraordinary persons before them since the Apostles . The objection is , that Timothy is bidden doe the work of an Evangelist , and therefore is one of their number . By this reason I must reckon also the foure Evangelists , and reduce them to the same order , and so confound Apostles and Evangelists . A cleere distinction will remedie this confusion . First , some Evangelists were writers of the Gospel . Secondly , others Preachers of it , and both these are so called from the object of their imployment , and not from the author of their calling . We must therefore finde out in the third place Evangelists by calling , such as was Philip , Acts 21.8 . who being compared with the seventy , Luke 10.1 . seemes to be an example of that calling . First , they preached , so did Philip. Secondly , they wrought miracles , so did Philip. Thirdly , they went before Christ to make way for him , and his Ministery , so did Philip before the Apostles , as will appeare , Acts 8.5 . and not onely hee , but many more , Ver. 4. which Christ had called before his death , of the seventy , the Apostles remayning at Ierusalem , Verse 1. which followed Philip , when they heard of his successe , Verse 14. and ordained Pastours where he had begun the Gospel , Verse 17.

This immediate power to ordain , Christ gave his Apostles , and by ordinary Pastours they are succeeded , and not by extraordinary , and Timothy and Titus are examples , so is Epaphras Colos. 4.12 . who was one of Colosse , when he was at Rome , for it is not following of the Apostles that makes men Evangelists , or every absence , that denies them to be Bishops . In Colosse , wee may conjecture that Epaphras was Bishop of that place , and had Laodicea and Hierapolis adjoyned unto it , Colos. 4.13 . Archippus may be counted for the Presbyter with the Bishop , and Philemon , in whose house he was the Deacon , for Saint Paul stiles him in a manner , as Ignatius did the Deacons in his time , σύνεργος , fellow-labourer , σύνδουλος , fellow-servant , for such work together in their Masters businesse . This order being observed , the Apostles and Bishops continue the succession , and without them there is none in the Church . In these two Iesus Christ immediatly communicates his power of the Keyes to the Church , and none receive it ordinarily but from some one of them . The Pope abuseth all Bishops to fetch them under his power . The people prophane Gods ordinance when they appoint Pastours . We must confine our selves to these two heads , or else we misse Christs order , and this is not my conjecture , but the conceit of antiquitie , and by modern Divines is brought against the Popes usurpation above Bishops .

Saint Cyprian in the Councell of Carthage , hath these words , neque quisquam nostrum , Episcopum se esse Episcoporum constituit , aut tyrannico terrore ad obsequendi necessitatem collegas suos adigit . The Monarchie of one Bishop in the universall Church is a plain tyranny , and so is a Presbytery in every Parish , where there is no remedie as well against the popular as papall jurisdiction . If the Pope infect the Church it must needs perish , because there is no power above him , so must the Parish , for none can helpe it , being so independent in it selfe , and absolute from the command of all others : both these take away all libertie of calling Councels , and are uncontrouleable in their own wayes . This cannot be of God , to leave his Church desperate of meanes to helpe it . Betweene both there is a middle way , and that is to have the Churches power in the hands of many , so that one may helpe another .

In the first Councell , Acts 15. the Apostles as heads with the Elders , meet in consultation & determine what is best for the Churches in Antioch , Syria , and Cilicia , V. 23 and wisely apply the remedie according to the disease , for it seemes to some good Divines , that the act involves no more then are mentioned in it , and that Corinth and other Churches were not tyed by this Canon : but might eat of meats sacrificed to Idols , and onely were to use charitie and discretion at such times as it might offend the weake Apostles and Elders , consider of the matter , Verse 6. dispute and determine it , and disperse abroad the Decree to be observed of those Churches that are specified in it . A cleare and evident truth . How the Apostles attempted to do nothing without consent . It s a true rule , that no one man makes Canons for all Churches , & there was never any Bishop save the Pope that challenged all power : but as men most peaceably sought to governe after the divine Canon , and approved Customs & Councels of Gods Church . No Bishop makes Lawes , but takes ( as he ought ) the sole power to see them executed ; for if God trust them with his power to see it executed , shall the Church distrust them with her Councels ?

Bellarmine would help the Pope into his chaire by this poore shift . Bishops are absolute in their Dioceses , and have none above them , therefore is the Pope so in all the World . An Argument of an ill consequent , and contrary to Christ and his Church . To Christ Iesus , to deprive him of his Monarchie , and order of ruling , who began with many , and Ephes. 4.11 . makes mention of all his officers in the plurall number , and in no ranke can wee thrust in one to be above al ; when the Apostles were above the 70 they were many , and it is but a miserable begging of the question to bring in Saint Peter , as the head of all the rest . Wee finde that in a multitude , yet well ordered , and see in the extraordinary calling a number of Apostles above all the rest , and in the ordinary we finde numbers of Doctors and teachers , yet not confused , as to set them all in one and the same indifferencie and equalitie of place & dignitie , for this would bring the Church to an anarchie ; for where there is no order , there is just contestation that no man is bound to any obedience to another , and whiles all strive to be equall , the Church will never cease to quarrell . I must therefore thinke the tyranny of one and all alike ; for what the Pope pleads to have none above him , so all plead the same that they will have none above themselves . To say none are above Bishops , makes them equall , and such an equalitie stands with the Churches peace , and without it , it will never be obtained or mayntained . Vnus est Episcopatus , cujus à singulis in solidum pars tenetur . Cyprian . de unitat . Eccles.

Before I produce my testimonies for them , three mayn objections would be cleered . First , From their election , they may be chosen of others . Secondly , they may choose others to ordain with them or for them . Thirdly , they are the Churches invention . Others may choose them , Saint Ignat. Epist. ad Philadel . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It behoves you of Philadelphia , as the Church of God to choose a Bishop , and Saint Cyprian for all Priests , Plebs maximè habet potestatem eligendi dignos sacerdotes , vel indignos recusaudi , Concil. African . apud Cyprian . Epist , 68. If the people may chuse Bishops and Priests , their power is not so immediatly of God , but the Church may intercede and act a part between God and them , as it did , Acts 1.23 . & 6.3 . & 13.2.3 . Saint Ignatius will give us light and leading to answere sufficiently all these testimonies . It behoves you of Philadelphia to choose a Bishop for the Church of Antioch in Syria , ut obeat legationem Dei , & concedatur illis in eundem locum congregatis , etiam glorifioare nomen Dei , that he may undertake Gods delegation , and that the people of the same place may congregate , and give God his due glory . Without a Bishop to order the Church assemblies , they are meere conventicles and unlawfull meetings . Here by the way observe that the Father speake of such helpe as one Church may and ought to afford another . Annunciatum est mihi Ecclesiam Antiochenam esse pacatam : it is reported unto me , that the Church of Antioch is quiet and peaceable , and needs your help , that enjoy a worthy Bishop , and I would wish you to doe as Gods Churches have alwayes done , ut semper secerunt proximae Ecclesiae , quorum aliae misere Episcopos , nonnullae verò presbyteros & Diaconos , that the next Churches some of them have supplyed their neighbour Churches with Bishops , others with Priests and Deacons .

Rome outreacheth and straineth this testimonie upon the largest last , and helps to stretch it with her teeth for the Pope , that hee ought to choose all Bishops for the Churches . With his leave , the words serve for any Bishop with his Church to helpe others to able men that want them , and for our Novelists they may not once name this text , that will choose for themselves , and suffer no others to meddle with their right , when all Churches have , & ought to have a common right one in another . For the words of Saint Cyprian , they may be expounded that the people being peaceable as it was with the Church of Antioch , and keeping concord amongst themselves they may then with one consent use all their power to gaine worthy Priests , and ingage it to the uttermost to oppose them that are wicked and unworthy , and their testimony is to be heard of their betters . The Church separates two , and God makes choice of one , seven honest men are looked out of the societie of Saints , and appointed by the Apostles to the businesse of the Church , Paul and Barnabas are separated by the Church to a speciall work , signified to them by the holy Ghost . Let the people on Gods name in these peaceable wayes walke with the Church , and for the Church , and I know none will condemne them : but they are to know all these elections are not of the essence of a Bishop , for hee may be so when hee is sent from one Church to another , and therfore to speake distinctly , and avoid confusion , Ordination belongs to a Priest , Consecration to a Bishop , and Translation is when he is removed from one place to another . These three are the formes of the Church , and Rites she useth to expresse her selfe : but the Episcopall power is that which God gives unto them , whom hee useth as his immediate means to convey it to the whole Church .

For the second objection , that Bishops ordaine with others , and by others is easily answered in Timothy , that he was ordained by the hands of Saint Paul , and may be the hands of the Presbytery , that is , of others that joyned with him , or it may be the office hee received by S. Pauls hands alone . The question is not whether Priests may joyne with the Bishop : but whether they may do it alone without the Bishop . There is some thing said for Chorepiscopi , or rurall Bishops that they have ordained , which were unlawfull , if ordination were solely Episcopall . I answer , what the Bishop may doe by deputation is nothing to my disputation . I speak of Gods order , and that which is divine , of the humane Laws of the Church , and what power Bishops have to depute others I leave to them . I look upon that which I conceive to be Gods appointment , and the constant course of the Scriptures , which signifies unto us that either the Apostles , or such as Timothie and Titus ordained , and not one word of any Evangelist or Prophet , or of all Pastours , but some speciall ones selected by the Apostles before their death . So Timothie ordained as an Evangelist , and you at once affirme two untruths , 1 that Timothie was extraordinarily called , and secondly , that such an one being none of the Apostles number might ordaine : Timothie was made a Minister by imposition of hands , and to Timothie was committed the power to impose hands upon others : but both are arguments against his extraordinary calling , and hee that makes Evangelists or Prophets by imposition of hands sayes that which no word of holy Scripture will warrant him , either by one example or precept in all the new Testament .

The third objection is , that Bishops are the Churches invention , in Schismatis remedium . I am glad , they that like not of Bishops to be of God , will confesse them to be of men , for so good an end , and it shewes what wee have said to be absolutely true , that without Bishops , the Church must needs be filled with faction , and sure I am , the quarrell with them is the cause of all our doleful contentions and grievous complaints , and if men could work them out , and have their wils , it would not be , So many men , so many mindes , but millions of mischiefe and misery to this our Nation . It s well they see such wisdome in the necessitie of Bishops : but is not the originall dangerous to censure Gods Providence of defect , and mens inventions of Idolatry . To say God provided not for Schisme is to mee a secret Atheisme , and checke to him that better sees what the Church needeth , then to leave it in so mayne a matter to the policie and pietie of men . Againe , the remedie is worse then the disease , and of desperate cure to them that call all humane inventions in question for Idolatry . I hope a necessary means to prevent division in Religion is a speciall ordinance of God , and to make it humane is worse in my thoughts then to make it divine .

Saint Hierome is the most welcome autour they have , and yet , contra Luciferan . hee sayes , the Church consists of many degrees , and makes the highest end in the Bishope , and Dionysius Ecclesiast. Hierarch . c. 5. affirmes not of one , but of all Bishops , that immediatè in Christum terminantur : and the aforesaid authour , ad Euagrium , sayes , summum tenent locum , and Saint Cyprian . Epist . 65. Pamel . l. 5. Epist. 9. Episcopi omnes Apostolorum sunt successores . It were easie to multiply autorities that speake home in this businesse . Saint Ignat. Epist. ad Smyru . Laici subjecti sunto Diaconis . Diaconi Presbyteris , Presbyteri Episcopo , Episcopus Christo , ut Christus patri . The subordination and succession is full , Lay-men must submit to the Deacons , the Deacons to the Priests , the Priests to the Bishop , the Bishop to Iesus Christ , as Iesus Christ to his Father . Epist. ad Magn. ut praesideant Episcopi loco Dei , & Presbyteri , loco concessus Apostolici , &c. Bishops are placed in Gods stead , Priests accompany them as the Apostles did Christ . Hee called them to worke with him , and so Bishops call Priests to preach the Gospel , and propagate the faith with them . We must lay the comparison thus , as the Apostles were to Christ , so are Priests to Bishops . The similitude holds in the subordination , not in the equalitie , as if either Bishops were equall to Christ , or Priests to the Apostles , but the accommodation of the sense must be as the Autor means it in the order of things , and not the jurisdiction ; for here the distinction will hold and helpe us , that is by Papists absurdly applyed to the Apostles , to make them equall in the one , but not in the other : when wee are certain of them , that order , and jurisdiction is the same .

Isiodorus de officiis Ecclesiasticis l. 2. c. 7. explaines fully what Bishops and Priests hold in common , and what is proper to the one above the other . His sicut Episcopis , dispensatio ministeriorum Dei commissa est , praesunt enim Ecclesiis Christi , & in confectione divini corporis & sanguinis consortes cum Episcopis sunt : similiter & in doctrina populi , & in officio praedicandi : sed sola propter autoritatem summo sacerdoti Clericorum ordinatio , & consecratio reservata est . Chrysostome sola ordinatione Presbyteros Episcopi superant , atque hoc tantum plusquam Presbyteri habere videntur . Saint Hier. in Epist. ad Euagrium , quid facit Episcopus , excepta ordinatione , quod non faciat Presbyter , Saint Cyprian . Epist. 65. sayes thus , Dominus , Apostolos , & Episcopos elegit , Apostoli elegerunt Diaconos . He vindicates the Bishops power from a proud and insolent Deacon , and calls him to consider that there is some thing between his calling and a Bishops , as having men and not Christ immediately to appoint him . Nazian. in Apolog. Fug . hath this short saying , Episcopi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christi in sacerdotio collegae sunt , they are Christs companions in the Priesthood , Aug. in lib. Quaest. ex vet. test . c. 35. Episcopus Christi imaginem habet , ut rex Dei . Ambr. in 1. Cor. 11. Episcopus habet personam Christi , & est vicarius Dei . I will end with two of their own , that would draw from Bishops to the Pope , that which is not his due , which these are forced to affirme .

Alphon. de Caestr . l. 2. c. 24. de justa Haeret , punit . Cajetani sententia est ipsamet falsitate falsior , & est contra sententiam omnium sacrorum doctorum , nam etsi ritus consecrandi Episcopi est ab Ecclesia , tamen potestas Episcopi , concessa illies a Deo est , non ab homine . The Church may consecrate Bishops , but it hath no power to confer their autoritie , which is given them of God , and not of man . Caesar Baronius in Annal. Anno 58. sayes it is most certain , that the Apostles had their dignitie of Christ , and therfore Bishops that succeed them must needs have it from the same fountain .

I hope , I may now conclude , that Bishops as they are holy in calling , so they ought to be honourable in our account , and that our causes of contention ought to cease , for certainly , as long as we imagine their vocation to be humane , and their actions inhumane , so long wee must needs live at distance , and true devotion will be devoured up with damnable practices , of which our age is full . If Ismaels tongue be persecution , Gal. 4.29 . then I believe they are persecuted which seeme to persecute others . Never did any man , convicted , go from the seat of judgement without complaint , and exclamation of accusers , witnesses , or judges . Men shall gnash their teeth against the most righteous judge and revenge that with words , or an irefull countenance , which they cannot compasse by their power . I professe its difficult to dispute with Adversaries , and not to answere them with their owne language .

Despisers of Dominions , and ill speakers of Dignities are compared , Iude , verse 9. to the Devill , who defends himselfe by lyes , and all manner of lewdnesse : but those that will dispute with these , must be like Michael the Arch-angell , not so much as to dare to bring railing accusations against any , but say , the Lord rebuke them that speake evill of those things they know not , and in the which they corrupt themselves like bruit beasts , who are inraged if any man doe stirre them never so little . Saint Aug. de doct. Christ. 4. cap. 24 , dicat sapienter , quod non potest eloquenter : it is better be wise , than ●loquent in this way , and it is true wisdome that knowes how to preserve truth and peace together . This will carry no water about it to quench zeale , but onely so much as may sprinkle it that it may burn the better within compasse , & not fire the house , which is intended but to warm , Governours should have the lesse work , if men would walke by this rule . I know scandall will hardly be escaped in the best intentions , we have to others . But S. Augustine shall answer for me , Si de veritate scandalum sumitur , utiliùs permittitur nasci scandalum , quam relinquatur veritas , if any man will be offended with the truth , it s more profitable to permit the scandall , then part with the truth . Consider what is said , without passion , and the Lord give us understanding in all things .

AMEN .
CHAP. VIII . Touching some additions to illustrate some former passages , and give satisfaction in the use of a day to God , a place for God , and his blessed Name to be adored above all names .

IGnorance of antiquitie breeds the errours of noveltie , It s a readie , but a most rude answere to an argument from authoritie , I care not a button for a Father , I feare not to finde the forme of Gods service better in I.C. and T.C. then in holy Ignatius which lived in the times of the Apostles . Liturgies they like not , all their learning lyes in themselves , and they are able in publique to publish the forme of prayer before they have made it , and if it were not new in the motion of their own private spirits , it would spend it selfe and languish in the dead letter of a publick and common practised pattern .

For Doctrine and Discipline they will trust nothing but the Scriptures , and by them they will be tried , but then they must expound them by their private interpretation , lest the publique prove poysoned with humane inventions . Thus wee condemne , and then contemne , judge , and then despise our betters , For my part , I esteem one blessed Ignatius above all moderne Writers for my warrant in the service and societie of the Saints , If they should all set themselves against him in the government of the Church by Bishops , Priests , and Deacons , and the communion of the people with them at the holy Altar , I had rather rest upon him for a constant and ocular witnesse , then wrest and wring all to the new forme of this last age .

The Acts of the Apostles may be an historie of the Churches plantation for some twenty yeares , but Saint Iohn , that saw Churches planted and established , might well say more , and set down the exact pattern in his Prophecie written thirty or forty years afterwards , and blessed Ignatius living with Saint Iohn , might speake that plainly which Saint Iohn expressed mystically , yet by his allusion to the Church of the Iewes , might let us see our surrogation into their place , and cast the forme after that fashion , then the which there could not be a better , setting apart the types which were fulfilled in Christ , for besides them , we might serve God upon our holy dayes , as they did upon theirs , in our holy places , as they did in ●heirs .

Saint John resembled our place of Majestie by theirs , our place of Ministery by theirs , our place of Auditory by theirs . They kept one day in a week , so do we , they kept Feasts and Festivals , so doe we , as Easter , Pentecost , the Nativitie of Christ , &c. We are Christians in that wherin they were Iews , and shew that their shadows are converted into perfect light , Revel. 12.1 . we have that under our feet which was the crown of their head , and that upon our whole bodie which they looked for . The Sun the Embleme of our Church , and the measure of our time and service . Their Feasts were all lunary , ours solarie , and moneths in Saint Iohn are apposed to days and yeers , Revel. 11.23 . & 12.6.14 . & 13.5 . and makes the distinction betweene a true and false company of Christians .

I say the Sunne is a great ceremony in the Christian Church , and so is the East where it riseth , as may be seen in the solemnitie of Baptisme , which Saint Peter mentioneth , 1 Pet. 3.21 . Baptisme is the interrogation of a good conscience , and saveth the Church from the floud of Apostacie , as Noahs Arke did eight persons from drowning , Revel. 7.1 . The foure Winds that shake the foure corners of the earth are barbarous wars , sometimes compared to great and mighty waters , sometimes to terrible and tempestuous windes , these cast downe Kingdomes , and cause confusion , and there is nothing that can stand these blasts but the sealed societie , and Baptisme well understood , will reach the meaning , as being both the seale of our service and safety with God , if we keepe it , it will keepe us , and bind as well God to us for safetie , as it binds us to him in a service as a master .

The making of our vow in Baptisme , is wonderfull solemne , if wee search out the ceremonies of speaking and standing at the Font or Fountaine to be baptized . The interrogation is Saint Peters expression , and it was made to the conscience of the believer , abrenuncias ? abrenuncio . Credis ? Credo , more largely thus in the answere of the party to be baptized , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. I disband my selfe from thee ( O Satan ) and from all thy Angels Autors of Idolatry , & I do bid a farewell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. to all thy mediators for me to thee , as a deceitfull God , and I utterly abhorre all thy pomps and vaine services , &c. Hereby the way understand how our Ancients made Pagan Playes , the renunciation of Baptisme , and most damnable to all Christians , because they were services to the dead , and hellish honours to the infernall fiends , foes to Christ Iesus , and furtherers of all Idolatry against him . The Christians abrenunciation should be remembred as the feale of his service and safety , if hee returne againe to false Mediatours , hee loseth the benefit of his Baptisme , and becomes , as it were another mans servant , and seeks safety from another master .

Having made his renunciation , he begins again , and sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I binde my selfe , and binde my selfe for ever to thee , ô Christ , as my sole Redeemer and Mediatour , and will gaine God , or go to God by no other , but thy selfe , and I believe , &c. reade but the Churches Catechisme , and the Churches Baptisme , and wee shall finde Saint Peters interrogation , and the answere of a good conscience made by the party to be baptized .

The standing will stirre more the coals of contention , but I cannot helpe it , to relate to a reasonable man , what may well be received . In the abrenunciation of the Devill , the partie was to look the Devill in the face , and set it Westward towards the Devils throne , or his Idoll and Altar , and testifie his defiance , and departure from him , and to spit at him in token of great detestation , Fie , get thee hence , what have I to do with Idols , pomps and vanities of Satan ? This ceremonie ended he turns his back upon the enemy , and looks into the East , and earnestly vowes himselfe to Christ , and from hence followes the ceremonie of prayer into the East , and placing the house of Prayer ordinarily that way , and also placing the holy Table in the East end , and making that the Sanctuary . The whole Tabernacle and Temple stood in the mi●●st of the people of Israel : But when they entred the Courts , the Court of Majestie in both places was in the West . The Church is Gods throne in generall , as was the Temple & Tabernac● , and Gods peopled well about it , as Israel did , both in the Wildernesse , and the Land of Canaan : But the speciall throne in the Church is the holy Table where we have our perfectest communion with God , It begins in Baptisme , ends in the Lords Supper , and they are the best Saints that are admitted unto it , some reason there is of all that is said from the distinction of times , The Iewes and Gentiles before Christ by their looking into the West professed the darknesse of their dayes : we by looking into the East , professe our times to be light .

It s small wisdom to multiply needlesse questions , and as great wisdome to answer them that be profitable , To satisfie the weak & the wise alike is impossible , & whiles one man cryes one thing , and some another , the greater part know not what they doe , or wherefore they come together .

It hath often beene checked in Preachers to speake of needlesse matters , but shall that be needlesse , which the times make necessary ? let them aske no questions , & raise no quarrels , with our Church and wee shall count it needlesse to contend with them , that are convicted both of our faith and order , the only two things in Saint Pauls greatest joy , Colos. 2.5 . we should be glad to preach nothing but faith and the fruits of faith working by charity for salvation , but there is a necessitie to preach for order , when they that professe to be children of our Church , neverthelesse appose her holy Orders . This my addition is not to pursue but pacifie the quarrell . It s my dutie to stand for the Church , and perswade with all the members to be of one minde and mouth .

He that sayes to mee , why is one place more holy then another ? I may say to him , and why is one day more holy then another ? Shall Saint Paul resolve us in one word , upon one ground , for one end , Rom. 14.5 , 6. Estimation makes the distinction , fulnesse of knowledge must warrant it , and the glory of the Lord Iesus must be the end of it . In Religion every day is alike to a Christian that will not be a Iew , and one day is above another to a Christian that will not be prophane , Hee that keeps no day to the Lord , gives him thanks that hee is not bound to keepe it , either as a Iew in yearely monethly , or weekly dayes , for the Apostle absolves a Christian from all dayes , Colos. 2.16 . and makes the observation of them to frustrate the Gospel , Gal. 4.10 , 11.

I say further , or to keepe it as a Christian Iew , that is , to except as some doe the weekly Sabbath , and say by Sabbath dayes , Col. 2.16 . is meant yearly , but not of the weekly Sabbath , this is prejudice to Christian Religion , that brings full freedome first to make all dayes alike before a Christian can make his choice of any day , There must in this point be a full abrogation of the law of days , before a Christian be able to observe any other day to the Lord . Estimation of dayes with fulnesse of knowledge to the glory of Christ is first to keep no day against him , and then to keep any with thankfulnesse for him that hath redeemed us from the bondage of the Law , Our dutie is to serve him , and our freedome to make choice of such dayes as may be esteemed to his glory , not only the Lords day in every weeke , but all other dayes esteemed by Christians above others to the honour of him whose servants they professed themselves . He that esteemeth one day above another may be a Iew , and obstinate in his ignorance , yet a good Christian that holds all dayes alike in the fulnesse of perswasion , may likewise in the same hold one day above another , and give God glory in both , yea , greater then hee that is intangled either to prophane a day that is lawfully commanded , or to be superstitious in keeping one of his owne will , and say it is commanded , when he cannot prove it but upon the ground of his own imagination .

The fourth Commandement once commanded the seventh day in expresse words , but never the first in the like termes , it alwayes commandeth the duty of a holy day , and when all dayes are alike it ceaseth not to command the duties of a holiday , which are to be observed according to the determination which God hath left to the Christian Church , which hath made the first day of the week above all other dayes , what advise he gave the Apostles to begin it , we read not , their example is warrantable upon two grounds . First , because Christ made all dayes alike , and therefore they had libertie to choose . Secondly , because he made it lawfull to esteeme one day above another , and the assignment hath been to the first day , and it were a sinne either to denie the first as a Iew , or neglect the second as a prophane person .

I will conclude with the Apostle . Who , Gal , 4.10 . in a full enumeration confirmes our point in hand , and takes away time as our Saviour takes away place , Iohn 4.21 , 22. for they are holy alike , and common alike , so that a man would admire what they meane that plead holinesse of time , and implead holinesse of place . If God be no where to be worshipped , hee is to be worshipped at no time , for the solemitie of the one inferres the solemnity of the other , and the nullitie of the one the nullitie of the other .

Time and place are but elements of Religion , and in themselves weake and beggarly , and commonly the weakest desire them , and see not their bondage . God knowes how to begin the A B C , but hee likes not men should learn no further . He compares time with time , and tels the Galath●ans that once they knew not God , but did as it were kindle their owne fires , and compasse themselves about with their owne sparkles , walke in the light of this fire , warmed themselves by these speaks , and for reward of their bad service might have lyen downe in sorrow . Esay 50.11 . But God in mercie altered their condition to know God , and that which is more to be knowne of God , in obeying the voice of Christ to receive light in him , to trust in his Name , and stay upon him as their God . To this all other things are darknesse , and yet as Philosophere teach us , non dantur purae tenebrae , there is no p●●e darknesse without some mixture of light .

Their service and their seasons wanted signification . Their service unto them which by nature were no gods , testified of a duty done to an undue object , him whom you ignorantly worship ( saith Sa●●● Paul ) I declare un●o you , Acts 17.23 . Their seasons were now out of reason , and especially to mix themselves with the Iews , and to observe their days , that is , their weekly Sabbath . Month● , that is , every new Moon . Times , that is , their three Feasts of Easter , Pentecost ; and Tabe●macles . Yeares , that is , every seventh yeare , and the Iubile . And here Saint Augustine must be a guide unto us , lest wee take hold of time , and turn it quite from God . Contra Adamant . Manich. cap. 15. Nos quoque & dien● Dominis um & ●n Pascha soleuniter ●e lebitam●● , & quasli● alias Ghristicanas dierum fest●● 〈◊〉 , se● 〈…〉 quo pertioneant , non temporae observamus , sed quaeillis significantur tem● : poribus . Wee keepe the Lords day and his Passeover solemnely , and all other Christian Festivals , but yet ●ee observe not times , but the things signified i● them , because we understand the ends to which they are appointed . Christians having libertie , use their time to his glory , to whom they owe themselves , and as the Apostle● kept the Iewish Saboath , to gaine them by the opportunit● r●●tie of the day . They kept also the ● ordaiday in marvelous : equitie , to remember him that had redeemed them , and no man will deny that it is most equall that Iesus Christ should have such a part of our time , 〈◊〉 Creation move us to yeeld him the last day in the 〈◊〉 Redemption will much move force 〈◊〉 finde him 〈…〉 thy of the first .

Wednesday and Friday are kept fests , and the one is in memory of the treason of Iudas , which must be thought of , as ours , to humble us ; for Iuda● could never have betrayed Christ , it our fins had not done it , and we cannot remember this but with detestation of ourselves , and grieve that wee have done wrong to the most innocent , as well as the most holy God . Aperpet●all fast would never expiate the evill , yet to remember it alwayes wayes and by the day to keepe it in memory is a duty no godly man will deny , and his service that day may well be the Letanie , as very fit in many passages to excite the humble soule to lamentation . Friday is the memory of the curse for our treason ; no malediction had been upon our blessed Saviour , if wee had not laid it upon him , and sinne , and Gods curse , and all the causes of our lamentation , which as we must never forge● , so there will be reason found why the Church chooseth dayes to remember them .

It is true that Saint Augustine tels us , wee observe not times as Iewes , and put Religion and confidence in a day , as i● we had done a great worke , and deeply meritorious with God . But we know there significations , as the Lords day to remember his Refurrection : Festivall dayes , to rejoyce in the triumphs of his servants ; and set their examples before us as pat ternes of pietie . Fasts to humble our selves for our sinnes , and Gods curses vpon us , to feeke some speciall blessing upon our selves , and such Ministers as the Church ordaineth for us , as the quatuor jejunia &c. Indeed wee make Ceremonies of substance , and substance of Ceremonies . Some stand for a day , as if it were all their religion . Others abhorre their signification as superstition , and little use is made of any thing to give God due glory . I wish Saint Augustines words were well remembred that Christians observe not times , but their godly signification and holy use ; and so I end for time .

The same libertie that is purchased for dayes , is also obtained for places . All places are alike to a Christian , that is not a Iew , and one place is above another to a Christian , that is not a profane person , and dare say the Church & Table are common when Gods people are not in them . The Temple is a type of Christ , and therfore but one Temple . Christ is come and hath made all places alike , and he were a Iew that would defend either the Tabernacle of Moses , or Temple of Salomon to take away his comming , Iohn 4.21 . Wee believe that the houre is come , that neither in Mount Gerizim nor Mount Sion , but every where God is to be served , yet what place soever serves to record his name is above all other common places , and holds the Ancient distinction of places in respect of the persons meeting , to wit , the throne of Majestie , the place of Ministery , and the place of auditory .

Neither let it seeme strange that wee speake of the East or of the Altar , for both are warrantable by better authoritie , then can be brought by him that is set to appose Solomons Temple , as the Tabernacle before it had all the honour in the West , so had the most ancient Temples of the Gentiles , and both are worldly and beggerly rudiments of the times of darknesse , in comparison of our times of light . A thing I could shew at large , but now I will limit my selfe to a few testimonies to declare . I speak not without my betters .

Clemens Alexandrinus l. 7. p. 724. sayes that , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The most ancient Temples looked into the West , and that a Christian turning from such Temples and their service did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. stand opposite to Idols , that is , with his face into the East . Hee first renounced the Idoll with his face into the West , and then to signifie his conversion looked into the East , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. was taught to turn into the East , It is plain that confession of Faith , and the prayers of Faith were with faces into the East , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. As light shines out of darknesse , &c. A Pagan looked into the West the place of darknesse , so did the Iew upon the same reason , though not with the same Religion . The one is an Idolater , and confesseth blindnesse , the other a true worshipper , yet looking Westward for want of the Sunnes appearance , Satan is Gods Ape , and seeks in the Ceremony to abuse God , yet may the Iew no more forsake the West , then the Christian the East , because the Devill will be doing with both , Saint Hier. ad c. 6. Antor in mysteriis primum renunciamus eum qui in occideus ●st , nobisque moritur cum peccatis , & sic versi ad eràeutem , pactu●● inimus cum Sole justitiae , & ei nos servituros esse permittimus , In the mysteries , first we renounce him that is in the West , and dies to us with sinne , and so turning to the East , we enter a covenant with the Sunne of righteousnesse , and promise that will we serve him . Dyonis . l. de Eecles . Hier. c. 2. ad occasuminversus Satanam abjurabis , rursusque ad ortum te converteris Deum confiteberis , being turned to the West , thou shalt abjure Satan , and againe converted to the East , thou shal● acknowledge God , Ambr. cap. 2. De iis qui mysteriis initiantur , ad Orientem converteris , qui enim renuncia● diabolum ad Christum convertitur , illum directa ceruit obtuitu , &c. Thou art turned to the East , for hee who renounceth the Devill is converted to Christ , and beholds him withdirect looke . Saint Iohn seemes to me to allude to this custome . Revel. 7.2 . The Angell asconds from the East , to meet and embrace them , that looke towards him , and seale them with the safe tie of the Sacrament by which Christians seale their service unto him .

Saint Chrysostome calls Baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the very word used by Saint Iohn , Saint August . calls it regium characterem , Nazian . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and Saint Basil explains it to the sense of Saint Iohn , Nisi signatus sit super te vultus Domini nisi characterem in te agnoscat Angelus , quomodo pro te pugnabit , aut ab inimic is vindicabit . Nicet as ●choliastes , quin per eum consignuti cujusnam Domini sim●s , agnoscimin , at que a●●sidi●s ; tuti conservamur ? Baptisme is the ●eale , and the Angell brings it from the East , and at 〈◊〉 day the custome is observed in the Church of 〈◊〉 , by the witnesses for children that first looke in to the West , and then into the East .

For an Altar , foure arguments perswade me in the Apostles words , to take it for the holy Table . Heb , 13.10 . First , it is that which Christians have for their communion in opposidon to Iewer . Secondly , it is such an Altar as we may be partakers of . Thirdly , this para king must be by earing , in opposition to their eating . Fourthly ; this eating is sacramentall , and a signe of Christ exhibited as their● was of Christ still to be exhibited , and so the sence is the same with partakers of a Table , 1. Cor. 10.21 . in opposition to a Pagan Altar , for the Apostle compares Table with Table , and Altar with Altar , and is indifferent in the appellation , as the Holy Ghost is elswhere , Ezek. 41.22 . Mal. 17.

This because it is the signe of our greatest communion with Christ , is also the chiefe signe of his presence , and serves to set forth the place of Majestie , All men have communion with Christ in the rest of his Ordinances . All may come to the word , be prayed for , but in this only the faithfull are admitted , novices to be instructed , Penitents to be absolved , and Petitioners not yet admitted , must all be gone when there comes the celebration of the Sacrament , and only the faithfull distinguished from all the rest , must draw neere to the holy Table , and take from it the holy Sacrament .

Say not , why be not the Pulpit , Font , Deske , &c. as holy , as the Table , you may receive a reason if you will from Gods more speciall pretence , and our greatest communion with Christ ; It s the highest advancement a Christian hath to be fed at Gods board , and with Gods very bod y●● and I see no error to conclude as I have done , that the holy Table is Gods Throne first to signifie his Majestie , as being the Sanctuary and most holy place in the Church where it standeth . It signifies likewise his presence with his people , that though they see him not , with their bodily eyes , yet they may be assured by their faith to finde him where hee fixeth his throne , Christ is not absent from his Church , no needs he a Vicar to supply his place , but hee give us good assurance of his presence and by many testimonies tels us he is with as , and in nothing form 〈…〉 really as in his holy Sacrament .

Lastly , for all the names of God they are alike to a Christian , except he be● Iew and hold one name more ineffable then the rest , and yet one narhe may be above another 〈◊〉 a Christian , excopt he will be prophane , and shew no reverence where hee hath the greatest reason , first , from Christ himself that merit● a name , Secondly , from all creatur●● , which shew it to be better then theirs . Thirdly , 〈…〉 selves , that have no name of , God that con●ins us and 〈…〉 one ; which is Iesu● . Fourthly , in respect of God who is best knowne to us by this name .

First from merit , that Christ merits salvation for us , 〈…〉 , that hee merit ●ought for himselfe is denied by some , but in this the Scripture is more then mans authoritie , Phil. 2.9 . Therfore because he humbled himselfe God 〈◊〉 him a name 〈◊〉 . 1●4 . which he hath obtained as a Sonne , as a Saviour , as an heire , as a Redeemer , Heb. 2.9 . Ye see 〈◊〉 for suffering 〈◊〉 with honour and glorie . That which I●sus merits alone that is his due , but he merits honour at his Fathers hand , and therefore his Father will have us give it him , and reverence Iesus above all names , and whosoever denies it , does not his dutie , and to him . I leave him , that will not put up the injury of the stiffe-knee , and untamed tongue , its merit , and therefore must be given to him , Thou art worthy to take the Booke and open the Seals , thou wast killed and hast redeemed us to God by thy bloud , Rev. 5.9 . worthy is the Lambe that was slaine to receive power , riches , wisdome , strength , honour , glory , and blessing , Verse 12. As God he hath this name by nature for who is the Saviour besides the Lord , Christ hath by merit of his obedience title to glory and the exaltation of his name which are otherwise and without that of right belonging to him by the prerogative of his divine nature , and hypostaticall union , but by desert of his humiliation , he hath merited , that his Deitie should be acknowledged , neverthelesse for compunction with our nature , that as man he be adored with the honour of God , and his Name advanced above all names . As man he obtains it by grace , not the grace of adoption , but of personall union which is peculiar grace in Christ , for manhood cannot deserve to be united to God , but it is of unspeakable grace to grant such a priviledge to our flesh in the Sonne of God , as God and m●n , his vertues are meritorious , and his whole obe●●en●● both active and passive , a full purchase of redemption to us , and of glory to himselfe , His exaltation is the fruit of his humiliation , and the lifting up of his head , of his drinking of the breake in the way , Psal. 110.7 . Now a name were nothing without the honour , and therefore 〈◊〉 his name , in his name , or to his name it is due both in the subjection of the knee , and confession of the tongue , and that of all , first , of those that have righteousnesse and strength in him to be saved , Esay 45. ●4 . Secondly , of them that are incensed against him , and which at the day of judgement shall be ashamed that they have been enemies to him and his in this world . Esay 45.24 . and made no use of his redemption and death for them , who as their Lord redee●ing them and raising them , will be their judge , though they would not have him their Saviour .

This place is the originall text to which that , Rom. 14.11 . and that other , Phil 2.10 , 11. are branches , which are miserably chopped and cut off from the true sense to be set against our Churches Canon , which gives an excellent reason for veneration at his name , took from the perfection of merit , and from this that all graces and assistances are in him & from him , & no defect in him , but in our selves , if we be not saved , who therefore in naming his sacred name Iesus , is with all lowly reverence to be honoured in such ceremony as ancient custome , and the authoritie of our Church requires .

The second is from the names of all the creatures put together , which are not for excellency to be compared to this one name that the Sonne of God hath obtained . I know , Heb. 1.4 . the name Iesus is not mentioned , and to avoid it our adversaries will not have it so much as to be understood , because all is said of the sonne , yet I am sure the words immediatly preceding are for Iesus humbled and exalted , first , by himselfe hee purgeth our sinnes . Secondly , sits downe on the right hand of the Majestie on high , his honour and humilitie go together , and the one is the cause of the other , Iesus humbled is the cause of Iesus exalted , Iesus crucified , Acts 2.36 . is therefore made Lord and Christ , because hee willingly for us suffered so great a reproach , and the two titles are not greater than the vertue meriting , and the name merited , as some have said and written it upon their owne warrant , but they are as common attributes to a proper name , in which is the reason why they are given as dignities to it . Iesus is therefore crucified , that he may be Lord of all , and declared as the anointed of God , in whom there is fulnesse of redemption .

The name that is better than Angels , and so consequently above all creatures is to be worshipped , but such is the name Iesus given to the Sonne of God , wee need not feare a sound for that is lesse than Angels , and if it be Idolatry to worship them , then much more to adore a word , Iesus is both the name and the thing , Phil. 2.9 . A name above every name , of the creatures , and that serves sufficiently for the force of this argument , that wee may worship the name Iesus , if wee make it better than Angels , and therfore no Idolatry to reverence , bow , or bend in at or to the name , for we are not to seek evasions in the varietie of the words used promiscuously in the Scriptures , we may not take Gods name in vain , and the reverence of his name is the worship of it , for Gods name is himself , and to say , as some doe , I dare not , that reverence of Gods name , and adoration of it are not the same , It may be so in his Word and Ordinances , which I reverence but adore not , because they are not God : but of his name and himselfe I cannot so speake , Esay 42.8 . I am the Lord , that is my name , and my glory I will not give to another , &c.

His name , himselfe and his glory are alike , and may be given to nothing lesse than himselfe , I speak of the name Iesus , not as given to some men by humane imposition , but as given to our Redeemer by God , with a command of his adoration , and so I end my second argument .

Thirdly , from the benefit which is ours , wee never name our benefactors , but with great reverence and respect . Of all the names of God , this is above all names to us , for all other names containe God himselfe as hee is against us , this only includes us , and our salvation in it , and therfore is given of God to us , so to think of it , and how can it be in our thoughts , above all other names , without reverence & respect unto it , Acts 4.12 . as there is salvation in no other person , so there is no other name to expresse it , and therefore wee may well make our expressions of reverence at the mention of it .

Lastly , from God himselfe made known unto us , Exod. 6.3 . As hee reveals himselfe , so are wee to worship him , and as he does this by one name more than another , so may we acknowledge it without offence . Now of all names none more expressive of Gods goodnesse unto us , than this name Iesus , and therefore we esteeme it , of all the names of God most precious , and in which he is most delighted to be worshipped , to confesse , that Iesus is the Lord , Phil. 2.11 . is a glory to Christ , but the text sayes it is to the glory of God the Father ; & therfore no wrong done to one person , when wee performe worship in the name of an other .

Shortly , InReligion All dayes are alike , one day is above another . All places are alike , one place is above another . All names are alike , one name is above another .

There is no contradiction nor opposition to Gods Word , when all dayes are alike , to make one day above another , when all places are alike to preferre one place before another , when all names are alike to advance one name before another , Estimation begins the difference , and where it puts none against God , it may set up one for God , Estimation must be grounded upon knowledge that we be not ignorant in our thoughts , and all must be to the glory of him who hath purchased our liberty from the bondage of the one , and granted us freedome in the other , to make our choice of such circumstances as may advance and advantage our Religion .

Acts 16.3 . Gal. 2.3 . in Timothie and Titus , teach us wisdome how to walke with the wise , and yet to the wicked to give no place by subjection for an houre , to prejudice the truth of the Gospel . Emissaries and Spies in the Church must be avoided , and it was Saint Peters great fault , ὀυκ ὀρθοποδεῖν , to give offence in seeking to avoid it , and his feare to offend was his greatest offence , and that which is most to be lamented , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his hypocrisie is the cause of others dissembling with him , and Barnabas , Saint Pauls companion is corrupted in this evill concord , and the Apostle left alone to vindicate the truth of the Gospel . Hee that went furthest in the Ceremony and circumstance of Religion , is the strictest and stoutest to stand for the substance .

A good pattern for our dayes of peaceable proceedings in the Church , Acts 21.21 . Saint Paul is accused not to live after the Church customes , advised to shew the accusation to be false , & to submit with foure men to purifie himselfe , and be at the charges of shaving for a Nazarite , and although he vowed not with the foure men , yet hee had not avoided that vow , Acts 18.18 . and now readily to give satisfaction undergoes the whole counsell of his brethren and although the event proved not successefull : yet was it sufficient to shew his care to be at the Churches command to the utmost , not to offend any zealous of the Law , especially beleeving , and in whom there was hope to be reclaymed from holding Moses against Christ . Would God this moderation were in our times , and that people could discerne betweene circumstances and substence in true Religion .

Iude , Verse 23. hate the garment spotted with the flesh , is strangely taken by some , and compared to a shadow , when it includes a mayn substance as fire to devoure , and out of which , nothing can save but quicke pulling out . Creepers into houses , Verse 4. murmurers and complayners of their Governours are compared to a leprous infectious garment , which we must flie as the Plague . I see no such pestilence in a Surplesse as in these , from which Good Lord , deliver us , and let every good man pull away his neighbour from pinning himselfe upon their sleeves , that slily creepe into corners to seduce men from our Church , and let all learne to lay this text more against an Hereticke and a Schismaticke , than a Ceremonie of the Church ; for certainly the sense is more in that , than in this .

1. Thes. 5.23 . Abstain from all appearance of evill , is another proofe against Ceremonies , and yet it is cleere , the Apostle means it of prophecie . First , we must not despise it , if we mean not to quench the spirit . Secondly , prophecie must be tried . Thirdly , what is good must be held . Fourthly , that which is evill , the very appearance of it must be avoided . This is ill applied to Ceremonies ; for it is not the evill appearance of every thing we must abstain from : for then we should hold nothing that is good , especially the best things ; for commonly they most offend , and finde sense an ill judge of them : but here again , as before , take heed not onely of evill doctrines , but their very appearance . Or if any will have the words generall , they must be applyed to that which is evill , and that by a gradation . Evill must be avoided , not onely in the substance : but the very circumstances , wee must not admit the least of evils , and therfore the thing must be evill that we avoid . To say it may appeare , so to be , is not enough ; for what will not some with their wits work into ill apprehensions , and make the people like bird-eyed-horses start at any thing . Let men be solid , and not superficiall . Studie to be serious , and not verball , in setting false faces upon things .

I have done , and must adde my conclusion from the Canticles , and wish wee may see the times set forth in these words , Cant. 7.1 . How beautifull are thy goings with shooes , O Princes daughter ; the joynts of thy thighes are like jewels : the work of the hand of a cunning workman . O God , thou art the cunning workman , and onely able to set our joynts like jewels , and make our thighes stable , and the very wheel-bones ( for so the word signifies in the articulation ) ready to holy motions and conversions to thy selfe , and then I am sure wee shall have our feet shod , and not walke barefoot upon these sharpe stones , and scruples daily cast in amongst us . Wee have thy Gospel of peace , shooe our feet with the preparation of it , Ephes. 6.15 . and put an end to these miserable wars amongst us . Thou that givest us the fignes of thy presence , preserve us in thy truth . Let thy Ministers be clothed with holinesse , and thy people rejoyce in thy salvation . Let the blessed Angels pitch their tents about us , and watch for us , They are thine honorable attendants , let them be from thee to us as our Corps-du-guarde , Amen .

AMEN .