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 [Page 2]calls thē 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 [Page 3]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 [Page 4]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 [Page 5]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 [Page 6]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 thats 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 [Page 7]the Throne of Majestie, and so doē 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. [Page 8]fourthly, from thē 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 thats 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 [Page 9]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 [Page 10]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 thats 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 [Page 11]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 [Page 12]of the holy Table, for so thē 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, [...] [Page 13]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 [Page 14] 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 [Page 16]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 [Page 17]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 divisiō, 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 [Page 18] 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: Its 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 thats 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 thats 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 [Page 20]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. Its 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 [Page 21]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, Sides­men, 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 [Page 22]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 [Page 23]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 [Page 24]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: Its likewise ve. 30. given to sinners; and the Chaldee translates it Armies of them, and further, 2 Sam. 23. its 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, [Page 26]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 [Page 27]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 thats 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 [Page 28]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.

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 [Page 34]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. [Page 35]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, [Page 36]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 [Page 37]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, its 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 Pope ry, 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 [Page 39] 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 laft unitie being di­sturbed, disturbes all the rest, and because all the spite is a­gainst the Bishops wherein lyes the Churches unitie, we [Page 40]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 [Page 41]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 thē 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 [Page 42]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. Its 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 [Page 43]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. Ʋnus 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, [Page 44]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 [Page 45]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 [Page 46] 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. Its well they see such wisdome in the necessitie of Bishops: but is not the originall dange­rous [Page 47]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 [Page 48]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 [Page 49] 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 [Page 50]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, its 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, Its 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 [Page 52]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 [Page 53]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 [Page 54]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.

Its small wisdom to multiply needlesse questions, and [Page 55]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. Its 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 [Page 56]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. [Page 57]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 [Page 58]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 [Page 59]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 [Page 60]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 [Page 61]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, [Page 62]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; Its the highest advancement a Christian hath to be fed at Gods board, and with [Page 63]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 [Page 64]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 [Page 65]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 [Page 66]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,

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 [Page 68] 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 [Page 69] 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. [Page 70]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.