A TREATISE OF THE HONOUR OF GOD'S HOUSE:  
OR, THE TRUE PATTERN Of the Church, showed in the parts And piety of it;  
With a Discovery of the true Cause and Cure Of our present Contentions,  
And an answer of such Objections as may Offend the weak.  CANT. 6.12. 
Return, return, O, Shulamite, return return that we may behold thee; what shall you see in the Shulamite, but as the company of an Army.  
LONDON, Printed by T. C. for William Cook, and are to be sold at his Shop near Furnivalls Inn Gate in Holborn. 1637.   

Perlegi hunc tractatum, cui titulus est (A Treatise of the honour of God House, &c) in quo nihil reperio sanae doctrinae aut bonis moribut contrarium, quo minus imprimatur.  
Ex Aedibus Lambeth. Jun. 15. 1637. JOHN OLIVER Reveren. in Ch. Patri & Dom. Dom. Ar. C●ant. Sacell. Dom.   

TO THE RIGHT WORSHIPFUL CLEAR TALBOT, Dr. of Law, Commissary to the Reverend Father in God, the L. Bishop of Norwich, one of his MAJESTY'S justices of Peace.  
Worthy Sir,  
I Am forced to set forth myself as well as my Sermon, and to satisfy some. I must tell them as well what I am, as what I have said. A short Sermon is often the occasion of much discourse, and many like the Athenians delight in nothing but to hear and tell news, and some like the devil are not so idle, as ill occupied in slandering of others. The biting of mad dogs admits of medicine to help it, but there is no Physician that knows a remedy against a slander. All the comfort is, that Mala opinio benè parta delectat, a man's own conscience may be his cordial: Vnus mihi pro populo erit, one understanding man is better than a multitude, whose very wisdom (as the Wiseman saith) is to be despised, Omnis honestae reimalus judex est vulgus, the common people are corrupt judges, Eadem probamus, eadem reprehendimus, hic est exitus omnis judicij in quo lis secundum plures datur, in number of voices there is no certainty of truth, satis est unus, satis est nullus, one or none may be sufficient to satisfy in a good cause, which as I am persuaded I have undertaken. I am not ashamed to pass it from the Pulpit to the Press, and to Print what I preached. In both I have your request, and it is some part of a requital to say, Hoc ego non multis sed tibi, I own as much as you have desired, and will not be dainty by your hands to deliver it to others. That you have found the approbation you sought for, is to me a second confirmation, it may do more good than I expected: I shall be glad to help the weakest, and not to receive him for controversies of disputations. I have not stirred the stone they stumble upon, nor moved their minds with novelty, Qui intempestiuè monet ille nocet, a monition must be as a medicine seasonably applied. When there is no motion of humours in a body, their very agitation is dangerous, and no pacification to be expected by their purgation; but the Aphorism is true, when they move remove them, lest they do mischief, Si quid movendum move humores, qui turgent purgentur.  
Me thinks our diseases are discovered by Saint Paul in the right method, Tit. 1.10. Many are unruly, vain talkers, deceivers. Authority is disobeyed. Secondly, disobedience is defended. Thirdly, the defence deceives others. These diseases are apparent in many, whose malady is contention with their Superiors, which they defend by books, and by the same, poison most of the people, who look not so much into the cause as the complaint, and complying in affection with the Authors, lose the apprehension of the truth, which whosoever shall reveal it to them, shall not be heard for the prejudice they have conceived. Prava dogmata, wicked doctrines make Heretics and poison their minds: but diversa studia, small differences will make schismatics, and set them out of good thoughts, withal they cannot affect. Saint Paul disputes the case charitably, 1 Cor. 11.10.19. he believes it in part, and passeth not the same sentence upon all, and mitigates the matter further by an effectual gradation from Schism to heresy, as from the less to the greater. No marvel you are divided in Rites and Ceremonies, and contrary Customs, wherein we for our parts contend not, neither the Churches of God; but study peace and quiet, as counting them no matters of moment to cause contention. Such contentious spirits make God's people come together, not for the better but for the worse, where is the fault? not in the Church, but the bad humours of it, in such as are in the Church, but not of it, in such as have least to do with it, yet make work enough for them which have most to do, and set all into a combustion. I say the holy Apostle helps the staggering Christian, and labours to make him stand upright.  
First, I believe it to be in your company, and only of those that will not be of you. Secondly, it is from a bad cause to a good end. The devil moves it, but God will have the glory of it, and you shall have the good, in being approved to him. Secondly, in being made manifest to others, and that first, that you are not the schismatics: secondly, that you are such as the Church approves: thirdly, you need not wonder at Schisms, when Satan can raise heresies. That's a happy Church that is without weeds, and a thousand separations are not to be trusted, that seek safety where Satan shall not find them; America is no more the place than Rome, Satan is to be feared hath found and will find their societies, but I will not accuse them so much as defend myself, and tell all men what I am, sure I should be, if I be righ●.  
I am unus in corpore, as well as unus in capite, one that strives as much for one Church as for one Christ, and as it is my duty to name myself a Christian from my communion with Christ, so shall it ever be the same to surname myself a Catholic from my communion with his body. Seeing you have drawn me out to say some thing, I say it for the Church, and seek pacification of that which is now in agitation; and because the Altar breeds the greatest quarrel, I will first labour to take away the offence in the name; secondly, I will examine whether every Altar induceth a sacrifice; thirdly, whether the sacrifice superinduceth the sin of Idolatry; fourthly, I will set before you several instances of the excellencies of God's House to bring us in love with it; fifthly, give directions to avoid danger; and this I am forced to fix before my Sermon to make it more acceptable in the reading. I know it is not all one to Preach in a Pulpit, and speak out of a Press, my desire is to make way by a Preface, that no prejudice may remain in a short Sermon, to say it was Preached indeed, but nothing proved. I am to take my leave of you, and know not whether I shall give you thankes for that you have brought me upon the stage, or say I should have thanked you more to have buried all this in my study. Your thankes and mine are to be alike. Howsoever I will think you meant me well, and for that I thank you, and rest, and remain.  
Yours to be Commanded JOHN YATES.   

The danger of an Altar in the name and use, the dignity of it in standing before God, and directions how it ought not to stand before Idols.  2. King 16. 
THe Altar of Damascus removes the Altar of God, 
Mysterium iniquitatis. Act. 17.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Cor. 10.20.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Tim. 4.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. These Texts have all one meaning, and the mystery is this in the Original, office and worship. Their Original celebre● viri defuncti, they are the best of dead men. Their Office, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mediators between God & men. Their Worship. Acts 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Cor. 10 20. Temples, Altars, Images, Sacrifices. ver. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are as much as Sacrifice & Altar. St. Paul calls the Athenians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, worshippers of dead Mediators, to which he opposeth Christ as the living and sole Mediator of Mankind, which to them was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act. 17.18. 1 Cor. 8.5, 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. One Lord to mediate to one God, and many Lords to mediate to many Gods, the two main mysteries in the world.  and the Syrian gods the God of Israel. As it is God's greatest honour, to have his own Table or Altar to stand before him, 2. King. 16.14. Ezek. 41.22. Rev. 9.13. So is it his greatest dishonour to have either stand before an Idol. 2. King. 16.14, 15. Act. 17.23. We will do our best endeavour to deliver you from the danger, by determining the dignity of an Altar before God, where no Idol intercedes, but God immediately is worshipped in it, or before it. It is no humane invention to place a Table or Altar immediately before God, as is clear, Ezech. 41.22. 1. Cor. 10.21. Rev. 9.13. There is no difference between the Table of the Lord, and the Table of dead men, but that they in their pictures and persons come between him and us in our worship.  
Acts 17. well considered, will declare the whole mystery in this form. First, an Altar, which if it were to a known God, and that according to his Will were no sin, but an exceeding honour done unto him: but there be two things more that make all this most abominable, and like the Altar of Damascus. First, a visible Idol, called σέβασμα, Act. 17.23. Secondly, an invisible Deity, called δαιμόνιον v. 18. To speak plainly, there is above the Altar an Image to be worshipped, and the Soul of a dead man conceived to be in that Image to hear our prayers, receive our offerings, and to mediate for us with Almighty God, these two things are the great abominations that the Scriptures detect, and discover unto us, to incite our detestation: these things we teach not the people, but take occasion in our ignorance to wrong God in his worship, and say, the Table is an Idol, and we worship it; and so being stark blind in the great mystery of iniquity make that an Idol, which never Pagan, nor Papist, nor any man in his right wits ever imagined so to be.  
The Idol is either the visible image above the Altar, or the invisible and false Deity in the image, which to worship is Idolatry: but remove these two, in which is all the danger, and suffer God immediately to come in with the Altar, and then prostration before it is without danger, because it must needs be to God, and no Idol; except you will make it one, which as yet was never imagined by God or man: And shall we be the first to find it out, to trouble the Church in a needless disputation, that none will raise, but a mere ignoramus in that which St. Paul 1. Tim. 4.1. calls διδασκαλία● δαιμονίων, interpreted by Epiphanius thus, μύθους τῶν νεκρῶν, fables of the dead, and delivers it in the example of Baal, whose sacrifices and ceremonies the Scriptures determine to be done to the dead. Levit. 19.28. Deut. 14.1. 1. King. 18.28. But I will answer to that which they suppose in several particulars.  

1. Danger; an Altar is scandalous in the name.  
Ezech. 
Ezech. 44.16. The Table or Altar shows who are nearest God, and freest from Idols. Matth. 5.23, 24. Donum offer, & ad Altare afferre sine charitate, non est Christia●um, impium est accedere ad mers●m Domini sine fraterna c●aritate. Ergo corsilium Christi est generale et quod vis Altar signifieat, sive I●daeorum, five Gentium.  41.22. This Altar is the Table before the Lord. Mal. 1.7. You have polluted mine Altar, in that you say my Table is contemptible. ver. 12. The Table of the Lord is polluted. Both places show that the Holy Ghost is not so curious, as these men are captious; to call an Altar a Table, and a Table an Altar; and for aught I know, in allusion to our times, we have an Altar of Incense, Rev. 18.3 and of that speaks Ezechi. and compared with Exod. 30.2. it exceeds the Legal Altar a Cubit in the height, and a cub● in the length. This Prophet mistakes not his measure, but shows the mystery and meaning to be in the times of the augmentation of grace, and so Malachy applies it to the Gentiles, Mal. 1.11.  
It would be observed that of the two Altars, the Altar of prayers is applied to us, Rev. 18.3. and it is that at which Christ stands, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He stood by the Altar; that must be by the sense that some give, At himself, Rev. 9.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Altar before God: That is, if we believe our former Expositors, God before God. If this Exposition displease, as it must, then take and try this of mine, Act. 2.42. Breaking of bread and prayers, are joined together; where we break bread, and pray, there Christ Jesus stands, that is, by his holy Table, or Altar; where we do both, and may do them without offence to any that will not be wilful in ways by themselves.  

An Exposition of τὸ ἱερὸν, and κατ ' ὀῖκον, Acts 2.46.  
IT is necessary we expound the good example of the first Christians; and because we speak so much of their Altar, it would be known where it first stood, and in what manner it was placed. Acts 2.46. tells us of the Temple, or holy place frequented by Christians: but there their Altar would not be admitted, or their breaking of bread permitted. Now it was necessary that Christians should receive the Lords Supper, and break their Sacramental bread with holy prayers and services meet for such a Mystery: where this was done, the same Text teacheth, that it was κατ ' ὀῖκον, Secundùm domum, which phrase well understood will help much to know what holy places Christians held beside the Temple.  
Rom. 16.5. 1. Cor. 16.19. Colos 4.15. Philem. ver. 2. Ἐκκλησία κατ ' ὀῖκον, it's the local description of the Church, and all laid together, makes us understand the reason why bread must be broken out of the Temple, when the Christians were daily in it serving God. No man needs to doubt of it, that it was because the Temple received no such sacrifice as Christians were bound to offer, nor such an Altar or Table as served for that use. And here we must inquire, whether the place were common, or consecrate; Saint Paul resolves us, 1. Cor. 11.20, 21, 22. When ye come together therefore into one place, this is not to eat the Lords Supper, etc. Have ye not houses for common eating and drinking, etc. Despise ye the Church of God? A man may despise the place as well as the people, and by irreverence shame himself as well as others in his behaviour. Women, when they worship, must remember that where they worship, the Angels give their attendance, and for prefencesake must present themselves in a seemly manner.  
Seeing it must be κατ ' ὀῖκον, that cannot be ●ν τῷ ἱερῶ, I would demand whether in so holy a service, as receiving the holy Sacrament, that which is κατ ' ὀῖκον, ought not to be ῶ̔ς ●ν τῷ ἱερῶ, that what is done at any house in this kind, ought it not to be done as in a sacred place? My resolution is, it must; and that Board where we receive so holy a Sacrament, and that place where so holy a Board doth stand, aught to have no other employment.  
The first Christian Church amongst the Gentiles was in Caesarea, and began in Cornelius the Captain's house, and had that good success, that when St. Paul landed there, Acts 18.22. he found the Church assembled in an upper room; not as Beza makes bold to interpret, Ho● came down to Caesarea, and went up to jerusalem, etc. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is. He ascended, and saluted the Church in Cesar●a. When judea was the Inquisition-house to persecute Christians, Caesarea was their Sanctuary to deliver them. A good Cornelius converted, is a Captain to Christians, and commands them peace where he hath power to rule. At Ephesus St. Paul procures the School of Tyrannus, Acts 19.9, 10. and for the space of two years makes it his chair of Doctrine, and place of God's service. Tyranuus to me is no Schoolmaster to teach profane Arts, where St. Paul teacheth Divinity; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tyrannus was the Donor or giver of the place, which being void, is peaceably possessed of Christians for holy uses.  
Acts 28.20.30, 31. St. Paul's hired house was an holy place for the Word and Sacraments. Rom. 16.5. Aquila and Priscilla at Rome hire their house, and fit the fairest room for the Church, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Being banished from Rome, Acts 18.2. they are left of St. Paul at Ephesus, where they do the like, 1. Cor. 16.19. Nymphas does the like at Laodicea, Colos. 4.15. and so does Philemon ver. 2. For the Colossians, and Archippus their Pastor lives in his house. It is said of Gaius, Rom. 16.23. that he was Hospes sancti Pauli, & totius Ecclesiae, That he found St. Paul and the whole Church house and hatbour. I hope all this will yield some help to explain what is meant by meeting, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a holy convention of the Saints to celebrate the holy Sacrament, and set a part both place and Table for so holy an use.  
Our Saviour, Mar. 14.15. Luk. 22.12. shows four things in the place where he supped before his death: First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a place elevated from the earth, and it is Saint Na●ianz●ns note, that the very place teacheth us with what thoughts we ought to come to the holy Sacrament. Secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, great and spacious for use and service. Thirdly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, trimmed and beautified. Fourthly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, furnished and prepared with all necessary Utensils, etc. Such places had Christians; and as they neglected not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whiles they might enjoy it: so it pleased God in the end to give them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, stately Temples to serve God in, and therein Constantine, like another Solomon, was appointed of God to enlarge the straitened limits of poor persecuted Christians. I will add to their breaking of bread that which also went with it, their breaking of bread to the brethren. 1. Cor. 16.1, 2. Phil. 4.18. Hebr. 13.16. Thus did Christians converse and come together in the primative times, and did all things with gladness and singleness of heart. Would God their pattern of piety might pass in our days, and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with one accord in the Temple God were worshipped of us: But alas, we must do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when nothing foreeth us thereunto. Our Temples are open, Tables prepared, and we fling away, and fly to Conventicles, where I hope to show, nothing can be done lawfully by those that leave us.   
1. Cor. 10.18.21. 
Our second proof is the New Testament, and it lies in comparing Altar with Altar, and Table with Table; for so the Apostle compares them to the Corinthians. As for example, the Altar of the jews with the Table of Christians, and the Table of Christians, with the Table or Altar of Pagans. Israel after the flesh eats the Sacrifices of flesh, and are partakers of the Altar that receives them: so are Christians that eat one bread, partakers of that Altar where they receive it: And so he expresseth it ver. 21. Partakers of the Lords Table: but you will say the phrases are not equipollent, because the Apostle doth not so use them. I answer, they are; for the Table of Damon's, or dead men is an Altar, as all know, and if I may expound a Pagan Table an Altar, why not a Christian Table an Altar?  
Will you have it yet more full and plain? jews and Pagans have Tables and Altars, so have Christians; they are partakers of their Altars, so are Christians; their participation is by eating, so is theirs, their eating is Sacramental or fedorall in the Rites of their Religion, so is that of Christians; and in this sense we are allowed to make our Covenant. Psal. 50.5. Call my Saints that have made a Covenant with me by sacrifices, which is the fedorall Rite of all Nations; and such is the Sacrament: 1. Cor. 11.25. The Cup is the New Testament in my blood, that is a fedorall Rite of my Covenant with you. Sacrifice or Sacrament, Table or Altar is all one to the Apostle, so our communion be correspondent thereunto.  
The place to the Hebrews is of the same stamp, comparing Altar with Altar, and participation with participation: We Christians have an Altar as well as the Jews, we are partakers of it as well as they, and that by eating which is fedorall and Sacramental. We desire not to exclude Christ from the Altar, as some exclude the Altar from him, more to satisfy their own fancy, than follow the truth.   

Ignat Epist. ad Philad.  
His Testimony is full in three things: First for the Sacrament in plenary words 
a Sacramentum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . Secondly, for the Altar distinctly expressed 
b Altar. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . Thirdly, for the Preisthood fully delivered 
c Sacerdotium. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . To say the Altar is Christ, is first a vain repetition: Secondly, an impossible imagination: for to Christ the Altar there needs no Preisthood, or practice of man, Hebr. 8.2. & 9.11. No humane hands have to do with this Altar, but the Lord himself; who as he is the Sacrifice and Altar, so he is the Priest to himself.  
If any object that one Altar to the whole Church must needs be Christ, seeing in the other sense we have many according to the multitude of Churches. I answer by the words following, a● he understands one Bishop in the place with Presbyters and Deacons, so one Church under that government. There is not one universal Bishop to all the world, as Papists would have it, and would triumph in such a testimony to advance their Pope. But we understand the Father of such a Bishop, as with Presbyters and Deacons, was appointed to govern the Churches within their own jurisdiction.  
Col. 4.12, 13. Philem. ver. 2. mention Epaphras Archippus and Philemon, for the Church of Colosse, which had but one Altar or Table for their Communion. The like may be said of Laodicea and Hierapolis, which seem likewise to be under the care of Epaphras, and enjoyed but one Table for their Sacrament, as was fit and meet for every congregation. And here we have a double testimony of an happy union, strongly confirming the Churches in the sole intercession and mediation of jesus Christ. For we profess by one Alta, that we have one Mediator; and the profession of many Altars in one Church dedicated to Saints and Angels, is an argument of Idolatry.    

The second danger is the introduction of a Sacrifice, and the destruction of a Sacrament.  
To this we satisfy in two things: First, every Altar induceth not a sacrifice, as is plain; Iosh. 22.23.26. We have not built this Altar to turn from following the Lord, or to offer thereon burnt offerings, or meat offerings, or peace-offerings, or any sacrifice, but to be a witness, testimony, or memorial, etc. Origen in Leu. Hom. 5. secundum literam non instauramus sacrificia, We according to the letter restore no sacrifice, but rest satisfied with the memorial of one sacrifice once sacrificed for us. Secondly, every sacrifice destroys not the Sacrament; and in this I had rather hear my Ancients speak, than spend more words of my own. St. Aug. l. 10. de Civit. D●i. cap. 5. Sacrificium quia signum veri sacrifieij. lib. 10. sent●nt. prosper sacrificium est significante mysterio Epist. 23. s●u Fulgent. lib. ad Petr. Diaconum commemoratio sacrificij, memoria, etc. St. Chrysost. in epist. ad Hebr. Hom. 17. S●. Aug. Epist. 59 St. Paul tells us of the sacrifice of the Gospel, Rom. 15.16. and our Church in the like sense of the sacrifice professed in the Sacrament. Here we offer and present unto thee O Lord, ourselves, our souls, and bodies, to be a reasonable, holy, and living sacrifice unto thee. As in the Gospel, so in the Sacrament of the Gospel we offer up ourselves. 1. Cor. 5.7. Christ our Passeover is slain for us, therefore let us keep the Feast with sacrifices of sincerity and truth: And because all our actions may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those sacred and Sacramental Actions of Sanctification, Distribution, and Participation at the holy Table may much more be so named. The first cannot be without prayer, and prayer runs along with every action: It's before, in, and after our receiving, and our book of common prayers adds further Our sacrifice of praise and thanksgiving; and so doth David, Psal. 50.14. To all which if we add david's other sacrifice, we have all sacrifices Psal. 51.17. that may be required.   

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

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

It's the very Garden of pleasure and plenty. Cant. 6.2.  
Hinc frutices surgunt, nitidè & cum floribus herbae,  
Balsama cum Casia, Thus, Myrrhaque Nardus, Amomum,  
Narcissus, Viola, & nimium Rosa plena pudoris:  
Acorus, Hyssopusque, Althaea lavandula, Caltha,  
Et cum Lactucis, Cariophila Zinziber, illine  
Ambrosia, & Bacca semper frondentis Acanthi;  
Ruthaque Serpillumque, & suave rubens Hyacinthus, etc.   

A very Heaven upon earth, Rev. 12.1.  
Hinc nitet Arctophilax, ostentans fulgidus ursas  
Praelustres, fulgent hic lactea sidera Cigni,  
Pegasus, Andromede, Cepheusque, & Cassiopaa,  
Orionque ingens toto resplendet Olympo.  
Indo Cants rutilans, stellataque cernitur Argo;  
Ast Argo in summâ mieat inclyta stella Canopi;  
Syrius atque arden's, sic lucida stella Leonis;  
Hic nelcat alma Venus, Mars, Jupiter, Hesperas, Hermes, etc.   
A City compact together. Psal. 122.3.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In vestra urbe habitat Eunomia, pulchra legum moderatio, ejusque sorores Justitia inviolabilis, fundamentum civitatum, & pax concors conservatrices opum, auriae filiae Themidis consili● valentis, students arcere omnem petulantiam, quae fastus temeraria matter est.   

The first rule or direction from St. Paul, Acts 17.23. concerning Altars and Images.  
It is clear by Celsus, that Images were made as monuments of the dead: No man, (saith Celsus) except he be a very child, does think Images to be Gods, but their signs, symbols, and monuments; and being pressed with the authority of Heraclitus, the Ephesian Philosopher, that men did confer with Images, as if they did talk with their houses. To this he thinks his answer is sufficient: yet Clemmens Alexandrinus the master, and Origen the scholar, replied as unsatisfied, Protrept. ad Gent. page 25. Graecolat. contr. Cols. l. 7, p. 373, 384. prodigiosi sunt qui lapides adorant, they are Monsters which make Philosophical discourses of a true God, and yet worship stocks and stones; how wise so  they seem to be in their own way, Rom. 1.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they became stark mad. It is impossible, says Origen, that one should know God and pray to Images. john. 4.22. Ye worship ye know not what: that is, not God as a Spirit, which is the truth; but God as a body, which is a lie. Hab. 2.18, 19, 20. they must needs teach men lies of God; and therefore he does not only forbid them, Exod. 20.4. but shows by his example, that he that best knew himself, never taught his people by pictures to conceive him Deut. 4 12.15. Saint Paul lays open all the Pagan mystery thus: First an Altar, and that stood before an Image: the Image was dedicated to a dead man, and the dead man was a mediator to the never dying Deity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is certain by Celsus, that Pagans held dead men for inferior Gods, and that they were to the most supreme God, as Satrapae & magnates Principum, as the Peers and nobles of Princes. St. Paul cuts off all this in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That unknown God which you ignorantly worship in Temples, Altars, Images, and the Dead, him I show unto you. It is your ignorance to conceive it necessary for God to have such a habitation, and adoration as you imagine for him, by sacring of Temples, Altars, and I mages; you suppose to catch dead men's souls, and tie them to your Temples, and having made bodies for those souls, you doubt not to call such Images, sancta animalia, holy living things inspired to do you good. Upon this ground Origen, Minutius-Felix, Arnobius, and Lactantius, said, that Christians neither had, nor aught to have Temples, Altars, Images, or Sacrifices, as if God could not be worshipped without them, neither was their religion insensible, and inexplicable, because they wanted such means, non occultamus quod colimus, we hide not what we worship, or have an invisible faith, or communion within ourselves; for we profess openly, both what we worship, and how we ought to worship him, though it be not in your way, which were wickedness and impiety to jesus Christ; yet had they Temples and Altars for their Saviour, and St. john useth both words, Rev. 11.1. and 14.17.18. and 16.7. in which both Angels and men do him service; for the very Angels are said to come out of his Temple and Sanctuary, where his people worship him: and as of old the Tabernacle and Temple were called his palace and throne, especially where the Ark stood; so now in the New Testament his Temple is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God's Basilica, especially the place where the Altar stands. St. Ignatius useth both words, and tells us, how the people did συντρέχειν flock to the Temple and Altar of jesus Christ.  
Me thinks we should take from him good direction to see manifest difference between Christianity and Pagan Idolatry. We come to our Temples, not as impious Pagans to tie God to them, we have no βωμὸς before an Image, but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Altar, rightly named before Christ jesus. This is all we profess, and say with the Prophet Ezek. 48.35. jehovah Shamma, the Lord is there, & not the Lord is this, and upon his Altar and Temple, we writ as in Zach. 14.20, 21. Holiness to the Lord. Princes have their Arms and Inscriptions upon their Chariots, which are not Images of their persons, but ensigns of their honour God keep from us σεβάσματα and δαιμόνια, Dead men and their pictures to be worshipped: and blessed be God we have public testimony by burning their books that maintain such evils: that we detest their doctrine and practice in this kind.   

The second rule of St. August. in Psal. 113, Concerning Images and instruments in God's Worship.  
The Gentiles worship that, which they themselves have made of gold and silver. But we also have diverse instruments made of the same matter and mettle: For the celebration of the Sacraments, which being consecrated by this very Ministry, are called holy, in honour of him, who for our salvation is honoured thereby. And these Instruments and Vessels, what are they else but the work of men's hands? Yet have they any mouth, and will not speak? have they eyes, and will not see? do we supplicate to these, because by these we supplicate to God? that is the greatest cause of this mad impiety, that the form, like unto one living, which maketh it to be supplicated unto, doth more prevail in the affections of miserable men, than that it is manifest it doth not live at all, that it ought to be contemned by him who is indeed living; for Images prevail more to bow down the unhappy soul, in that they have a mouth, they have eyes, they have ears, they have nostrils, they have hands, they have feet: then correct it, that they will not speak, they will not see, they will not hear, they will not smell, they will not handle, they will not walk. Images what they seem to be, that they are not, and what they are indeed, that they seem not to be, and so bring the simple into a double deceit; but instruments serve truly to the purposes, the Church hath apppointed them, and for the ends, the holy Scripture alloweth, in order, decency, and edification.   

The third rule is from St. john in a necessary duty, and decent Ceremony.  
To worship the Lamb is without dispensation, and prostration before him admits no prohibition; we perish if we do it not. Psal 2.12. But the Ceremony before the Throne, Rev. 4.10. and 7.11. is left us by the example of Elders and Angels: the manner whereof we know not exactly, and therefore it is wholly left to the Church to prescribe the form. St. Gregor. says, in unitate fidei diversa est consuetude, and St. Aug. more fully Epist. 118. ad Januar. cap. 22. in his nulla melior disciplina prudenti Christiane quam ut eo modo agate, quo agit Ecclesia ad quamcunque devenerit: quod enim nec contra fidom, nec contra bonos mores iniungitur, indifferenter est habendum. Church's customs shall command me where I see they corrupt neither a true faith, nor my duty to God.  
I shall always wish with St. Augustine, that Church's Ceremonies may have these conditions: First, that they be Numere paucissimae. Secondly, Observatione facillimae. Thirdly, Significatione utilissimae. I confess, they that can bear none, complain of all Ceremonies as too many. Our wisdom must be, to let them judge, that know better what is good for us than we ourselves. Study to be as pure as you please, so you be peaceable; and let that property, james 3.17. take special place in you, ἐυπειθ●ς, easy to be counselled, when you cannot counsel yourselves; and rather yield to the Church, than these heats of humours, that like an aguish distemper, will suffer you to relish nothing. I am resolved the Scripture will lead no man into an error, though it may seem to follow it by force: find but the opinion, and the same fancy that found it, hath Scripture to confirm it. Every man seeks to establish Non quae vera, sed quae suae est opinio; and we stand in the Church like Cato and Scipio in the Senate, with mihi videtur, & mihi non videtur; and all comes to that end, as a Father complains, Inter licet nostrum, & non licet vestrum nutant & remigant animae Christianorum. God stay these staggers: It's pity we should stumble upon an Altar, and raise an altercation about that, which should be the only argument of our reconciliation.  
Our Ancients in imitation of our blessed Saviour, and his Evangelicall counsel, Matth. 5.23, 24. proclaimed by the Church-deacons, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let no man have aught against another, but be reconciled, and at peace, before he presume to come to God's Altar. It cannot be any custom or Law amongst the jews, seeing Ezech. 46.10. the very Prince is commanded to come and go with the people. And Luke tells us, the people waited for the Priest's dismission. Luk. 1.21. And we find no tradition of the Elders to urge such a Law as our Saviour enforceth to be followed by his Disciples. It is most Evangelicall, and a degree above Pharisaical righteousness, to seek such peace as he preached in the Mountain, and surely not without an eye to our Christian Altar, though it may seem somewhat to anticipate the institution of his heavenly Supper. Would God our coming to one Table, or Altar, might end our strife, and lay aside a verbal contention, to make us real in that which is material, and it shall be all our desire yet further to discover the same unto you. It is not to be wondered at, that we read so often in Authors strains to our own senses, and every man is willing to force a Testimony to his own mind. I shall wish no more than to take my Author in his own words, and never use corrections that may prove corruptions, 
His censure of Ignatius.  as Vedelius in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Senate of sacrifices, the Senate of Saints, as more willing to advance the congregation, than the Priesthood. I hope to bring no Author to myself, but myself to them, and leave the evidence to the judicious Reader.    

GOD'S HOUSE AND GOD'S HONOUR.  GEN. 28.17. How dreadful is this place, this is no other but the House of God, and this is the gate of Heaven. GEN. 35.7. And he built there an Altar and called the place El-Beth-El: nothing but Majesty inhabits God's House, and teacheth us to give him honour in it. 
Deus-Domus-Deus.  

CHAP. I. Concerning an Insinuation of the honour due to God's House, with the heads of the ensuing Discourse.  
EVery house is known best by its owner, and it bears his name, great men display their Arms 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 appears takes denomination from him: jacob calls them place of God's appearance unto him twice 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 remains at this day in our Temples as a remembrance of God's holiness in his House; we need not ask the question why God's House is more holy than an other place? or resolve it as some do upon false grounds, of presence and virtue, either in the people or place itself: It is not holy because an holy people meet there, or for popular presence, which is more likely to pollute than exciteto any holiness, or for any qualities in it to make them more holy, but because of God whose name it bears, and whose presence fills it with the signs of his glory; and who there especially sanctifies and accepts holy service; a Relative, no inherent holiness, a Relative it is to God and not to men, his house it is, not theirs, wheresoever God men and Angels meet, and are made known one to another by voice and vision, there is God's House and holiness; when God appeared to jacob and spoke unto him, Gen. 28. the blessed Angels accompanied him, and waited upon him in the Ladder of his Providence, and assured jacob that they would go with him in every step of his journey, both forward and backward: Nay, jacob saw in his journey the very ladder of heaven, and his way to eternal happiness, Ios. 1.51. and 8.56. It would be observed what made the place dreadful, 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 voice so works upon our eyes and ears, that they may let in Majesty and mercy together, Power and Compassion, Grace and Glory, etc. These signs want not their use in our days, and deliver us our duties in the like expressions of Majesty to us: Our signs are milder, yet not less Majestical than of old, now we are all so for voices, that we in a manner contemn all Visions, and our ears are so open to hearing, that we heed not what our eyes should turn us unto. When God appeared to Moses Exod 3. he had a Vision and a Voice; when he appeared to Ezekiel, Ezek. 1.28. he had the like; Cornelius and Peter had both of them Visions and Voices 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 signs of his Presence, as Voices to inform us; Mass is made a matter of just reproach to them that take away the teaching and intelligible voice to turn it into the pleasure of the eyes? yet there be of itching ears too, that step over duties and look not to their feet, when they enter consecrated places to give God any honour at his memorial in his House, and sight of any sign of his presence: They say they are ready to hear a good duty, 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 ear, that they come to obey; Remember the house and the honour that I shall in this Discourse set before thee, and esteem better of the place for his sake that owns it, and to whom thou owest humble service, I mean to speak of God's House in all the partitions of it, and to vindicate to my power all his honour in making him the only object of divine worship in it, my endeavour shall be to use God's Word and Church customs as candles to light us, and not as clouds to hinder our sight. The Persians by beholding the Sun and Moon 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 star led to Christ, Matth. 2. they serve to lead the quick to the living God, & not to dead Idols. The over suspicions of superstition, become mossuperstitious to avoid it, and who can hinder the forge of a seduced heart to form what fancy it lusteth, waves beating against a rock are dissolved into froth, and every imagination against the truth is as an hasty pursuit running out of the way, and like hounds that are swift of foot but not exquisite in scent, which spend their mouths and courses in vain [Our insolent Separatists having hissed a while like Snakes, turn themselves into fiery Dragons, and spit out all the poison they can against us. Other adversaries we have that like the Panther into which the Dragon creeps in the Revelation] seek to deceive us by subtlety, 
Rev. 13.2.  in whose wiles many are caught before they be ware, and before they attend to keep him at a distance. It is not without cause that the Dragon is said to have the Panther for his successor, for Satan is subtle to change his skin, and do the same mischief in a more secret, as in an open evil way. Pagan Idolatry is odious to all Christians, and the show of the Dragon is enough to make them fly him: 
Rev. 13.1.  but see, when God brings him to his stand, and drives him to vanish where he had his first original, yet the Text says he stood upon the sand of the sea, 
Dan. 7.3.  and gave way to the Panther to rise out of it and succeed 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 devil 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 mine under it, nor a thousand enemies that threaten, so much as a few that conspire and take an oath to say nothing. God's House and Honour 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 certainly we must either blush for shame, or grow pale for fear, our accusations may shame us if we cannot prove them, and our punishments apale us that we cast ourselves into prison and perils, because we are peevish interpreters of the minds of our Superiors. My labour at this time shall be to select some one sentence that may set us on work, to see and search if there be as great cause as we complain there is of complaining of our present times.  
Revel. 7.11. And all the Angels stood round about the Throne, and about the Elders, and the four beasts, and fell before the Throne on their face, and worshipped God.  
God's House or honourable Palace hath the partition according to the persons, first in respect of God, 
The seats of the Elders. The four 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 four Animalia, or as David expresseth it, Psal. 58.10. and the Septuagint translates it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and S. 
The people ordered in their standards dwelled in it.  Hierom reads it Animalia tua habitaverunt in ea, that is (the people ordered in their standards dwelled in it;) fourthly, in respect of the Angels, there is their round and guard set in the House of God, they are the chief attendants upon the Majesty of God, and where he places his Court or Sanctuary, there do they give their attendance, and therefore in God's House we are bidden look to our words, because we are before God's Angels, 
Eecle. 5.6. 1 Cor. 11.10.  and women are bidden to wear a veil, which as their hair is naturally given them for a covering, may be a sign of their modesty, and being under covert and subjection, Because of the Angels. This made Jacob in his journey count the place dreadful, where God and his Angels appeared unto him: In the words of the text without straining them, God's House upon earth, in all the parts of it: There is the place of Majesty, called the throne of the Lamb, secondly, the place of the Ministry called the seats of the Elders; thirdly the place of Auditory, called the four beasts, or standards of the people; fourthly, the place of the heavenly guard, called the round of the Angels.  
The honour is answerable to the house, and it may be for our better method divided into four parts, 1. the object which is no (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or σέβασμα) Altar or Idol, 
Act. 17.23.  but God alone: They worshipped not the Throne when they fell down before it but God, and therefore the accusation is shameful of many in our Kingdom, that they worship the Altar when they bow down before it; I might as well accuse the holy Angels to worship the throne, because they fell down before it, as many blame those for worshipping the Altar who bow towards the holy Table or Altar, such fault finders will not discern 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, Idols by some, and Images by others, upon or above Altars, I know have been and are still worshipped, and therein the Panther and the Dragon are reconciled; Baal's Priests leapt upon their Altar, and it may be upon their God too, to awaken him and shed their blood in sacrifice upon him, but I do not hear they adored their Altar, or called upon it, but hear us O Baal; secondly, as God is the Object of divine honour, so the kind of honour that is due to God, and him alone is worship and adoration. Arrius was not only an heretic in denying the Godhead, but an Idolater in worshipping the bare Manhood, we may honour Angels and Saints, but we may not worship them; every one that worshippeth honoureth, but not on the contrary, every one that honoureth adoreth, Its God's prerogative Royal, and so incommunicable that none may partake with God in this honour: thirdly, we have the most humble gesture expressed in this honour, and that is prostration. The very Angels of God may teach us reverend gestures in the House of God; fourthly, here is the directing of the gesture, and that's towards the Throne: God's people in captivity were to look towards judea, in judea towards jerusalem, in jerusalem towards the Temple, in the Temple towards the Mercy seat; when we pray in God's House, we must turn our face towards the Throne of Majesty, and so done the Elders, as well as the Angels, Revel. 4.10. the text singled out will talk with our times, God enable me to give the right sense, for I will seek to strain nothing, but as closely as I can clear every passage.   

CHAP. II. Of the place of Majesty in the Church, that is, the holy Table or Altar, and the enclosure thereof.  
FOr the place of Majesty in the House of God, Saint john hath given it the name, either in the Altar, or place of it, Rev. 14.18. and 16.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Angels that are God's attendants in God's House go out and in as he commands them: They do not go 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 senseless therein, for ab Altari shows the term from which the motion gins, and E Sanctuario, the place out of which they move; and the blessed Angels wait both upon the Altar and stand in the Sanctuary to do service as the are commanded. It was a fearful voice in the Sanctuary (Test. Joseph. de Bello judaico, l. 7. cap. 12.) which often in the night was heard, sounding these words, Let us go hence, undoubtedly it was the voice of those blessed Spirits forsaking the Temple, and leaving it to the rage of the Romans: In the captivity, Ezek. 10.4. the glory of the Lord departed from the place of Majesty, first to the threshold, Ezek. 9.3. secondly above it, Ezek. 10.4. These were the first warnings in open view, thirdly, the glory returns to call out the Cherubins themselves, and they present themselves at the East gate with their wings and wheels, and the glory of God over them, as ready all at once to be gone, Ezek. 10.18. fourthly, from them gate of the Temple, and the midst of the city the glory of the Lord departeth and stands upon the mountain, which is on the East side of the city, Eze. 11.23. The captivity of the Temple comes a pace when the glory of God is gone from it, I say that's the place of Majesty where God showeth the signs of his presence, and sends his Angels to give their attendance.  
In the new Testament, the Sanctuary or chief place of Majesty, 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 himself in the place of Majesty, and gave no admittance but to the high Priest once a year to enter that sacred place, but now it is more common and of daily use for God's people, yet not without distinction, as we see it is constantly observed by Saint john in his Book of the Revelation, for these four parts are never confounded, but always 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 custom of speech to call the place of Majesty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 jews or Pagans, for the Pagans never used the word for an altar, but βωμὸς, as Saint Paul testifieth Act. 17.23. and I believe upon curious search the word will be found merely Ecclesiastical, and used only by Churchmen, and therefore we need not to avoid it as a Pagan word, as they have avoided βωμὸς, which I never read was given to God's Altar, neither is it to be avoided in respect of the jews, for Saint john 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 Idolatry, his arguments are two, one from the jews, vers. 18. another from the Pagans, vers. 20. partakers of the legal sacrifices, are partakers of the legal 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 eat, which serve the Tabernacle. They that stick to Moses against Christ cannot be partakers of Christ, Christ's Altar and a jewish Altar cannot stand together, Israel after the flesh eats 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 eat with Idolaters, in Idolatrous Temples, at Idolatrous Tables is Idolatry, and we are to flee the Communion if we will avoid the corruption; I say the holy Apostle aims 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 meat and drink offerings sacrifices. They both eat and offer: but first offer and then eat; for common things cannot be sacred to God, till we both set them apart, and sanctify 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 sanctify unto us what we first offer unto him; S. Paul makes communion oblation, participation, etc. 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 blood of his Son, the Cup is the Communion of blood; 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 aught I know might have called the Table of the Lord an Altar, as well as he calls the Altar of devils a Table. But we are intended in our days to wrangle and wrest all truths to oppose adversaries, more than confirm them by fair and fast binding ourselves to give them entertainment in their best demonstrations.  
It pleaseth the Holy Ghost as fare as I can apprehend it, to call the place of Majesty the Sanctuary in God's House, or the place where God's Table or Altar standeth; for this purpose, I have produced both Beza a modern Divine, and Saint Chrysostome a more ancient Writer, and will now proceed 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 Panegyric Oration at the dedication of the Temple of Tyre, from the Council of Laeodicia, Can. 44. sixth Council 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 himself, and only set before his eyes what I have searched for my own satisfaction. I will begin with Theodosius the Emperor, and Saint Ambrose a Bishop, the Emperor enters the Church at Milan to act his solemn reverence, and his first reverence is the prostration of his whole body, using the words of the Psalm 119.25. adhesit 〈…〉 men, etc. my foul e●eaveth to the pavement, in humility of soul and body he kisseth the very dust and stones wherewith the Church was paved, and poured forth his tears abundantly: and preparing himself to receive the Sacrament; (which is enough to strick dead the point in 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with equal 〈◊〉 he went up the step of the Altar, I may have 〈◊〉 amiss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i● palatium in gonere, God's house in spec●● called Basilica, but that's not enough here, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural number signifies the degrees or step to the Altar, 〈…〉 5. when he came to the Royal stay●●● be w●●● again as abundantly as when he first entered the Church. Then according to his custom at Constantinople he went within the rail, but S. Ambrose by a Deacon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he taught him that places were to be distinguished in the Church, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that it was for Priests and not for Princes to come within the rail, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, come forth and communicate with thine own rank, and remember in God's House to hold the perfect pattern of the difference and distinction, 
Purple makes Kings not Priests.  of a Prince and a Priest, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Prince's robes and Priests ornaments are not alike, so neither are their places. At the Council in Trullo Can. 69. Non licet ulli corum omnium qui in laicorum numero sunt, ingredi intra sanctu● Altar nequaquam tamen ab eo prohibita potestate & authoritate imperiali, quandocunque vol●er i●●●catori dona offerre ex antiquissima traditione; It is not lawful for any that be in the number of Laics to enter within the rail of the holy Altar; yet the Imperial Majesty and Authority is not thereby prohibited ingress when 〈…〉 he hath a will to offer any gifts to the Creator by a most ancient tradition, for the most ancient use of the Church was, that lay Christians might have access to the Altar to present there their especial devotions, or receive Priestly absolution, etc. otherwise they were not to enter, but receive the blessed Eucharist, and place themselves without the rail, as the Council of Laodicia is express for women. Saint Ignatius who lived in the Apostles days, Epist. ad Trallens, Qui extra Altare est, est 〈◊〉 qui five Episcop● & presbite●is & Dioconis all 〈◊〉; and 〈◊〉 Qui est extra Altar, ille pollutu● est 〈◊〉 & est in●idels deterior, He which is without the Altar is he who does aught without the Bishop, 〈◊〉 Deacons; and again, he 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 rail, but who may not participate of the holy Table, for so then Church Canons exclude him: and in such case are all our Conventicle keepers, that both without and against lawful Bishops and Priests walk their own byways. As Christ was known to his two disciples in breaking of bread; so were the Primitive Priests known to their people by breaking the Sacramental bread, and it was held the symbol 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 only 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 precedent over them in the place of God; the Bishop succeed the Apostles in plenary power; the Presbitere the seventy whom our Saviour adjoined to his Apostles. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that such a Senate might meet to consider of matt●●● of peace and truth. Act. 15.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that all might 〈◊〉 in one place to pray, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 run to the Temple of God, as to one place of Majesty, or one Altar, and one jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are as one, for the whole Church is God's Palace, especially the place of his Altar where the people are made partakers of Chest himself, Temple must be taken away says 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 jesus 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 God's Ordinances, as he hath appointed them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are acknowledged by Saint john Rev. 14.17, 18. in such a sense as they ought to be, where God, Angels, and men meet, and as the whole place may be called God's House or Temple, so the Sanctuary or Altar is the special place of Majesty, 
One Eucharist, one Flesh, one Blood, one Bread, one Cup, one Altar.  Epi. ad Philad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, here I am sure is the Sacrament with all the signs 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 profess no more to express the Majesty 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 look to them that undertake their defence, for I say with S. Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
The fist general Council speaks of concourse to the Altar, that there was running 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Saint john hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rev. 4.4. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. v. 6. All I seek for, is some sympathy betwixt the holy Scriptures and Primitive practices. A throne of Majesty there is in the House of God, or some visible sign of God's invisible presence to make the partition as S. john hath set it down. At the Dedication of the Temple of Tyre● I read of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, compassed about with neat works, 
●he holy Al●●.  and the reverend placing of Pauline the Bishop with his clergy in Cathedra, and Exedris about it; I read of Alexander the holy Bishop of Constantinople in the case of Arrius and the desperate storm threatened against him, and the Orthodox faith to have fallen at the foot of the Altar and prostrate to Almighty God, to have prayed that God would evert that judgement from his poor Church, etc. I conceive we may well conjecture we are not farne from the sense, the same sense 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 Majesty in Sinai, and the Tabernacle, etc.  
FIrst he alluds to Sinai God's first glorious Sanctuary among men, 
Rev. 4.5.  as may appear by Lightnings and thundering and voices which issue out of the Throne, as they did upon Sinai when God appeared, Exod. 19 and in these declared his Majesty, and set bounds to all Israel to be kept with the greatest diligence, lest danger befall the intruders to their ruin; God made all the Mount the place of his Majesty, and he himself spoke in terror to his people, so that they petitioned there might be a middle between them and him, and that Moses and men like themselves might speak, and that first division of Majesty and auditory, of God speaking and men bearing being too terrible, might be turred into a more mild and middle way of Ministry intervening between himself and them, Exod. 24. The multitude are to keep the station, and not to stir at all to draw any nearer to God, Aaron, Nadab and Abihu with seventy Elders are to go u● with Moses into the Mount, and there must they Minister ●●●weene God and the people; whiles God gives the ●●●fect pattern of all things in the Mount, he makes the Mount the first draught, and draws the form in the place of their standing, as a throne of Majesty, seats of Elder● and a boundary for the people, and the blessed Angels to keep their rounds and guards of attendance in all places as God appoints them. 
Exod. 24 10.17.  Majesty is in the pavement, and where the feet of the Almighty plant themselves, there is as the body of heaven in his clearness, the 〈◊〉 of the Maunt was like devouring fire, and all to set forth his glory that is most invisible: No picture of God, but passing signs of his presence, and warnings which way they were to worship him, and be wrought into an holy fear of so dreadful a God, as he shown himself to be i● the said expressions: God is fare more mild in the Christian Church, and his Sanctuary is set upon Mount Zion which may be approached, and from whence God speaketh more mildly unto us, and in which the innumerable company of Angels keep their watch. I see not out the holy Table may be set as a sign to distinguish the place of Majesty from all the rest: Our Ancients made that Regal which was in the step and degrees of the Altar, and therefore the Altar much more may express Majesty. If any ask 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 holiness in that place, as Pagans imagine in their Temples where they include their Gods. Against these Saint Paul disputes at Athens, and so do Origen▪ Minuti●● Felix, Arnob●us, and La●tantius, and are 〈…〉, as i● they ●ried down Temples and Altars: for such Temples, Alt●●●, and Images, as they confute are impious and forbidden to Christians, because the Heathen did Revocate 〈◊〉 mortuorum ad Templa, Altaria, Imagines, revoke ●he souls of the dead to Temples, Altars, Images, and put●n them Divinas virtut●s, etc. they placed divine vert●●● in their Temples, Altars, and Images, and sought for 〈◊〉 by their presence, as being filled with Celestial power to do them good; but we believe of our Temples and 〈…〉 Solomon 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 feed his people, and fill them with his favours. It pleaseth him to have his Throne, and as ever, so 〈◊〉 a Co●●t of Majesty which he daily opens to his people, wh●n 〈◊〉 them to his heavenly Table. His Table is enough to make it holy, and separate from common use, and to be the daily monument of divine benediction where Church Prayers have been said, nay have the preferment, and be counted the most sacred place in God's House, in which he offers himself to his people, and they take him, as truly present; for real presence is not deemed, when transubstantiation is rejected, but Christ really present i● the holy Sacrament is an object of our faith, not of our sight or seen, as God's House and Honour go together: so the chief place invites the worship of God towards it, according to the decency of Religion. Secondly, Saint john alludes to the Tabernacle in the Wilderness, and Temple in Canaan, as may appear by the Lamps of fire and Sea of Glass. Now that in both these were distinctions, as the Court of Majesty, Court of Ministry, and Court of Auditory it needs not enquiring. The Tabernacle in the Wilderness, which in the whole is often called God's 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 English miles. Their doors were to open upon the Sanctuary, and they were to do their devotion, both going out and coming in: so that when the Sanctuary was open for service, there was a threefold division, into the covit of the people, court of the Priests, and Court of God; when it was shut up the division was three fold, the Tabernacle, the Camp of the Priests and Levites, and the four Camps of Israel under 4. standats, as we shall hear afterwards. The Ark, the Mercy-seat are often called God's Footstool, and his Throne. Lastly, Ezekiel showing Gods little Sanctuary in the Babylonian captivity and destruction of Solomous Temple teacheth the same, where we have four Beasts, and over them a Firmament, and above that a Thro●●, Eze. 1. The four Beasts may well point at the four Standards of the twelve Tribes. To the East was Judah, Isachar and Zabulon, with the Ensignen of a Lion; to the South, Reuben, Simeon, and Gad, under the sign of a man in the flag: To the West, Ephraim, Manasses and Benjamin, with the banner bearing the sign of a Bullock. To the North, Dan, Ashur and Naphtali bearing the Ensign of an Eagle: It's probable that Ezechiel hath this meaning, if we mark his standing, looking into the North the place of the captivity of judah, Ezeck. 1.4. the first face that meets him, vers. 10. is the face of a man, and that's Rubens quarter to lie upon the South, on his right hand is the East, and on that side appears a Lion, where judah quartered, on the left side the face of an Ox, and that's the West, where Ephraim encamped. The North needs no character, and that is the face of an Eagle where Dan was appointed to pitch about the Tabernacle, so that four Beasts are characters of the places of God's people, when they form a part of God's House or Sanctuary. The Firmament or expanse is now the void place where God may be heard and seen of his people: The Beasts let down their wings and stand in silence, and from the Firmament above them, a voice is uttered, etc. This is the middle space betwixt God and his people. Above this appears the Throne, and one in the appearance of a man sitting upon it: here is mention of precious stones as in Saint john, and of a Rainbow, and all together show our distinction of the place of Majesty, Ministry and Auditory, and Angels of God as secret spirits to keep their rounds and guards as God himself that guides all pleaseth; and that of the Throne of Majesty, which God hath always had it in his Church.   

CHAP. IU. Of the seats of the Elders, the station of Bishops and Priests that serve at the Altar. Sedes Seniorum.  
HAving done with the Throne of the Lamb, we seek for the Thrones of his servants, or seats of such Elders, as he selects to fit about him; in heaven all Saints sit down with Christ in glory, but their several seats are higher one than other according to their degrees in grace here, none attaining to the seat of Christ, which is the Throne of God's Majesty fare above all principalities, etc. In the Church militant on earth, Christ chooses Ministers to sit down in seats under him for the government of his Church; but it is wrong to the Lord jesus to lift one man out of the seats of the Elders into the seat of the Lamb, and set him above all the rest in such absolute and sovereign authority as is only due to Christ himself, who is not absent from his seat, but in grace and holy concourse is with his Ministers in their seats to the end of the world, where two or three of them are gathered together in his name, there is he in the midst of them: he may allu●e to the setting up seats for judgement in Israel: The greatest number we read of in that Nation was seventy or seventy 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 voice, yet our Saviour speaks of two agreeing, having power to judge, and to whom he gives the Keys, Math. 18.16.17.18, 19, 20. that he will answer to whatsoever they ask and ratify their sentences: He makes good the seats of his Elders in all places, and gives them authority to bind and lose, remit and retain all sins. We will inquire further of the number, names, offices, ornaments, order of these Elders in God's House, and before his Throne: the number of Seats and Elders consists of 24. 1 Chron. 24.4.19. The exposition is easy, as God's 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 Presbyters, yet their honour is greater, as having seats and great authority. Luke in the Acts tells them the Apostles fellowship: and holy Ignatius joining with the Bishops the Presbyters, calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist. ad Magn. A Synod appointed of God to serve at the seat of his Majesty, for his Throne were empty without them; for Bishops with their Elders we have chairs and seats warranted both by God's Word, and the ancient practice of the Church, see Pauline with his Presbyters at the dedication of the Temple of Tyre, and you shall be taught to learn a good lesson against Papists and schismatics in our days, that ding down with their Axes and Hammers the seats and societies of God's Elders; one Pope must Lord it over all, and have a seat above all Bishops. In the Apostles Doctrine and Fellowship no such thing is to be found, and when the Fathers allege their seats against schismatics, they never make one seat the rule of all: Our schismatics that pass from us and reject the seats of Bishops, and set up a lay-eldership, and put them into chairs to judge, I marvel whence they have it, for all the Presbyters in the ●i●●●it of Saint john's Theology are Priests. A strange succession they will make in God's 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 seat to judge. It's the Father's wisdom against Heretics to 〈◊〉 them only by the Word of God; against schismatics to condemn them wholly by the Chairs of the Church; and sure I am against these seats they cannot stand out, and as in Nehemiah 7.64. they that wanted a Register to reckon their Genealogy were put from the Priesthood as polluted, so these that contemn the chairs of Bishops, and care for no Episcopal succession, but will succeed 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 himself to be an Apostle, but neither of man nor by man, neither of man as the author, nor by man as the instrument, but immediately of God and by God, as author and means of his vocation. A plain distinction of a threefold calling, whereof two are as the extremes, and the third as a mean between both, first some are called of God and by God immediately, and this is the extraordinary calling of Prophets and Apostles, who are the first founders of our Religion, and the chief Governors under jesus Christ, Secondly, some are called of men and by men, and such are all humane callings in God's Church; I deny not but many may be appointed to do service in the Church that have no divine calling, but that which is merely of men, and such are Churchwardens, Sides-men, yea and higher callings, as Chancellors and Ecclesiastical Judges which are lay-men, whose authority is no more contrary to God's Word, than the appointment of seven Overseers for the poor, or Church treasury, Act. 7.3. Look you out seven men, etc. I find 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 days by election, Act. 2.3, 4. the holy Ghost is given without hands to the Pastors, as also to the people, Act. 10.44.  
Extraordinary gifts were common to Pastors and people; but the calling of a Presbyter or Priest was either of God and by God immediately, or else of God and by man mediately, and this for Ordination, was always the imposition of the hands of the Apostles or Bishops, Act. 8.15, 6, 17. Philip Preached and Baptised and converted Samaria, but had not the power to confirm or ordain them Pastors, therefore is sent unto them from jerusalem, Peter and john to impose hands and give the holy Ghost: the Bishops the Apostles left to succeed them; had the power of Ordination, and every Presbyter had it not: and it was the he esie of Aerius that denied Bishops this prerogative above others: That seat 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 truly, that an argument from succession proves negatively against Schismatics, but not affirmatively for Heretics, 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 chairs of the Apostles: But the Greek Churches prove as good succession this way as the Latin, and therefore both being suspected for Doctrine, we must have recourse to that memorable faying in Act. 2.42. They continued steadfastly in the Apostles Doctrine & Fellowship & in breaking of bread and in Prayer. These notes will torment all our Adversaries; Papists with Doctrine, Schismatics with the Apostles Fellowship, and both in breaking of bread, the one, because they break no bread in substance, the other because they distribute mere 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 vain by advised repetitions, and remember not their own iterations and sudden eruptions to be incident to vanity. I have stood the longer upon the number, to show us the course of Ministry, 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 immediately upon the Lamb's Throne: their Ornaments are either a white vesture for the body, or crowns of gold for the head. They are no ordinary Priests, but of the chief rank: Eusebius in his Panegyricke Oration discribes them to be clothed like Christ himself, Rev. 1.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It must needs be a Priest's garment Rev. 4.4. and to him that will read Eusebius and Saint john together it will prove a white Surplice; or a white garment down to the foot: He hath likewise this to make S. john Historical as well as mystical to every man's meaning; the Priests in the Temple of Tyre, are said to have upon their heads Caelestes gloriae coronas, crowns of heavenly glory. Order, is, that they begin the Church Service and end it, Rev. 4.9. must warily be read, lest we make the people go before their Pastors when they are about to give glory; then rise the Elders from their seats and fall down first. The Church's Service is performed by singing, Rev. 5.8, 9 to the end. The Elders and the Saints about the throne are furnished with Harps, and Vials, instruments of Music and Melody, be they Voices or other Organs of God's praise, for I will precisely determine nothing, their gold Vials are said to be full of odours, and these odours to be prayers, a right service in God's house. Their song is a new song of the Lamb, 〈◊〉 to the Lamb, with these join the holy Angels, and in divine strains of the sweetest music, sound with a loud voice in God's ears & as they end with blessing so all creatures like an Echo lay hold of that last word, & say blessing, etc. Then conclude the Beasts with a voice as a thunderclappe, for so speaks 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. He were impudent that would talk standing with his God, and begin to speak before he hath showed his fear by falling down to so great a Majesty as he seeks to serve, neither were it fit a man should stand by and take his leave, as if two equals were met (we neither come so into the presence of out parents, neither do we so departed from them) and shame ourselves as if we had met none in God's House better than ourselves. 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 God's House.   

CHAP. V Concerning the standards of the people, and the gurd of Angels, that is the place of Lay-Christians, and the attendance of holy Angels in God's House. Signa Sanctorum.  
REv. 4.6, 7, 8, 9 The Standards, Ensigns, Banners, and Badges borne by the Congregation of Israel in the Wilderness have ever been the description of a people gathered together before God to serve him, and I conceive the old and new Testament, in the accommodation thereof to have no other meaning and mystery, though I know this is not made of it by many, both Modern and Ancient Divines. In one Psalm Beasts are Emblems of the Camps 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 liveliness, and it is applied by David to God's people, in whom there ought to be in the service of God the greatest spirit and life: It's likewise ve. 30. given to sinners; and the Chaldee translates it Armies of them, and further, 2 Sam. 23. it's put for the troops of the Philistines, & 1 Chro 11.15 the word Machanes is used for it, which every learned man knows to be a Camp or Leaguer, Gen. 23.2. Jacob calls the place where the Angels met him Mahanaim, two Hosts or Camps, for as Laban in the rear, and Esau in the front came against God's servant; so his blessed Angels came for him, and made two Camps to cross 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 jews and Gentiles, or as the children of the jews converted to their fathers, and the disobedient to the wisdom of the just. Can. 6.13. Luke 1.17. I may hold my resolution, and take the four Beasts for the congregation of the Gentiles, or all people that come in and encamp about the throne of the Lamb, and seats of his Ministers, we 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 jumenta, Aquila inter volucres, & Homo cui Deus supra omnes pulchritudinem largitus est, ut omnibus imporaret, Schindler, pag. 266. d. God's people should be as courageous as Lions, as patiented in bearing their burdens as the Ox is in labour, and submitting to his master's yoke. They should quit themselves as men in their best reason, and rule and subdue their lusts to God's Spirit. They should like Eagles fore aloaft into the contemplation of divine things, and be speedy in the dispatch of all their business, their number is four, and that is from their quarters or camps, as they lie East, West, North, and South. Their Catholic concord and universal consent in all things is divinely described by Ezechiel. Their faces, and wings, feet, and soles of their feet, wheels and rings, are nothing else but their unanimous consent in all things. Their faces are four, and yet but one face in their aspect, ver. 10. Four had the face of a man, and the face of a Lion, etc. They were not as four henads looking several ways, but it seems as one head fashioned to form four 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 Lion; when they looked Westward, they had all the face of an Ox; and when they looked Northward, they had all the face of an Eagle.  
Universality and unity in mind and motion is that which ought to be in God's Saints: Their wings had the hands of a man under them, to show that their high contemplations and foring into divine Mysteries was with humble and hearty readiness to do the things they understood. Their wheels 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 four Beasts thus fashioned and form, to express the faith and fellowship of God's people, and their universality to look to all Regions in their Religion, and not Schismatically to profess one in a corner, or command all to look into some division or part; the holy Catholic Church is most universal, and binds us to all places where jesus Christ hath sent his Gospel, and this must also be added, that the four 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 mystery and most certain mark of a true Church in the Revelation, Rev. 7. The tribes are sealed, and two for Idolatry separated from the seal, 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 God's people, Rev. 12.1. the crown 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 midst of the throne, and round about it, no circumference, but every point of it rests upon the centre. It was Saint Paul's joy, Col. 2.5. to see the order and faith of that Church: faith plants a Church upon the foundation, and that's Christ; order keeps 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 seems the one is outward, and the other inward, Rev. 8. their wings and their works are to be seen of men, but their eyes that must guide therein be within, and secret in themselves, and must teach them, that God's Service must be with understanding; God loves cheerfulness in our obedience, and wisdom in all our works, their actions are to give glory unto God, and not to rest night nor day in praises of his Name.  

Castra Angelorum.  
The last part is the invisible attendance of Angels, and shows the Majesty of God to be exceeding great; Seven Angels are before the Throne, and these I take to be the Princes of Angels, and the millions of the rest watch and ward, and worship with us our gracious Saviour. Our Church hath added; Therefore with Angels and archangels, and with all the company of Heaven we laud and magnify thy glorious Name, and evermore, praising thee and saying, Holy, Holy, Holy, Lord God of Hosts, Heaven and Earth are full of thy glory, Glory be to thee O Lord most high.    

CHAP. VI Containing an exhortation to constancy in the Doctrine, Fellowship, Sacraments, and Prayers of the Church, Act. 2.42.  
HE that will not be an Heretic and deny the truth, must continue steadfast in the Apostles doctrine, & he that will not be a Schismatic & departed from the Church, must keep himself 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 Pastors, that they do nothing without them, Ep. ad Polycarpum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, As nothing must be done without the mind of the Bishop, so the Bishop must do nothing without the mind of God.  
The Apostles and Bishops he makes next to God in the Church, he acknowledgeth none above them, respecting the Ecclesia sticall Ministry. Epist. ad Trall. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Be subject to the Bishop, as to Christ, for he watcheth for you. He applies the Apostles words, Heb. 13.17. to the Bishop, and defines him in the same Epistle, lest we should imagine his name to be common to all Pastors, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; what is a Bishop but one that bears sway and authority above all others? Epist. ad Smyrnenses, he says thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, As in all the world there is none greater than God, so in the Church and Order Ecclesiastical, there is none greater than the Bishop. The same Father exhorts in Epist. ad Ephes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The people should concur in their consent to what their Bishop teacheth them according to God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they may concur and accord in God's mind: and again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The people must live after God's mind, and the Bishop must be their guide therein. As in the Apostles days, the head of the Church's fellowship was from them, to which our Saviour added seventy Disciples; so in the succession, the Bishop is the head and chief to which the Presbyters are added, and of them Saint Ignatius says thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. be subject to the Presbytery, 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 committed unto them the calling of all ordinary Pastors, and correction of all men's manners, that is, God appointed them to ordain and censure, and without them the seventy could not execute any such power: So the Bishops above all other Pastors have this power, & without them it cannot be executed by any inferior Minister. And I never read testimony 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 proof of succession in the Ministry is taken from thence, Tertull. lib. de prescript. 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 joanne 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 author and predecessor, some of the Apostles or Apostolical men, yet such as have persevered with the Apostles, for so the Apostolical Churches gave their Suffrages. So he relates of the Church of Smyrna, where Polycarpe was placed by Saint john, and shows the like of Clement, ordained by Peter for the Romans. 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 unity from the Lord, and by the Apostles to us his successors 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, sons are borne to thee? the Apostles are sent fathers, for Apostles sons 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 itself calls them fathers that begot them, and that constituted them in the seats of the fathers; many more 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 falsehood; first, Bellarmine l. 4. the Pontific. cap. 25. says 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 pastors, 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 world's 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 Pastors that were ever ordained by them. Saint Ignatius Epist. ad Ephes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, obeying the Bishop and Presbytery with  and steadfast mind, breaking one bread, etc. He shows plainly that breaking of bread must follow our undivided fellowship from the Apostles and their successors: and surely how can we have the Sacraments duly administered, if we be not truly informed of our Pastors' calling, and the coming of it from the Apostles?  
Let me exhort all good Christians to keep close to these notes of the Church; first, sound Doctrine, which the Apostles have only delivered. Secondly, an holy fellowship, fetched from the Apostles, and kept by the faithful in all obedience to their Bishops as the chief of Pastors, and the Presbyters, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Epist. ad Trall. as his consiliarii & assessores, english it as you will, so you err no more in your base account of Bishops. What hath not Rome made offensive to vulgar ears? the name of a Bishop, Priest, Altar, Sacrifice, and all Church-service is set at nought, and we abhor to hear of veneiable antiquity, it's to small purpose to press 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 believe) holds in the most holy manner the Doctrine, Fellowship, Altar, and Prayers expressed, Acts 2.42.  
Storm 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 blind his eyes with prejudice to an Altar, and rather make it any thing then an holy Table: surely from fellow ship with Bishops he concludes his Altar, as Saint Luke does breaking of bread from fellowship with the Apostles. I would wish the separation of our times to take need lest to avoid Popery, they part with purity itself, and do not so much find as forsake what they seek for, if they take not ministry from us, they have none. Then they can have no Baptism, break no bread, and where will they find 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 fear they will fail in all, if they opposeus in any. May I conclude, & not be thought to flatter? for I profess 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.  
Unity in the Church is the path of peace, which Papists and Sectaries disturb 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 seek that in the feet which is only to be found in the head. Saint Cyprian de unitate Eccles. compares the universal power and jurisdiction of Bishops to an head, which derives all the virtue to the body. To a root which feeds and fills all the branches. To a fountain from which flow all streams. To the Sun that sends forth all rays and beams, etc. This head, root, fountain, and Sun, the Papists make their Pope, & all Bishops but members, branches, streams, and beams 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 virtue is in one Bishop that is in all Bishops, and the body being univocal, hath but one essence in all the parts of it. Order, jurisdiction is the same, and nothing heterogeneal, but the Pope's challenge to take all to himself, and make Bishops stand to his courtesy for their calling and power, as if all the Sea were in Tiber, or the whole Sun in the Roman Sphere, the root in one branch, and all the virtue of the head in one member. Sectaries are as senseless 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 streams may flow, and remove the Sun out of its Orb, that they may enjoy the light. These be our diseases, whose causes and cure we are now to seek out, and hope it will help us to recover our misery.  
I suppose I may reduce all the causes to two heads, Envy and Ignorance, Envy 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 hear 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 unity, his arguments which are as medicines to cure the disease are four, Epist. ad Philad. First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one faith to be believed of all. Secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one predication of the same as an effectual means. Thirdly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one Eucharist to seal it, wherein are many unities to persuade us from division. First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one flesh of our Lord jesus Christ given for us. Secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one blood shed for us. Thirdly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one bread visibly broken to us. Fourthly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one cup distributed to us all. Fiftly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one Altar or Table, where we communicate. The last argument, is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one Bishop together with the Presbytery and Deacons. This last unity being disturbed, disturbs all the rest, and because all the spite is against the Bishops wherein lies the Church's unity, we will vindicate the truth thereof, and prove plainly, that Bishops as the best instruments, derive all power and peace to the Church, and that without them no unity can possibly in all the rest be imagined or maintained.  
We will begin with the main 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. Upon these two hangs the perfection of the Saints, work of the Ministry, and edification of the universal Church. In the first we 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 therefore Timothy and Titus could be no Evangelists for two reasons: First, because they were not called immediately of God and by God, but of God by man: and Saint Paul witnesseth, he 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 do the work of an Evangelist, and therefore is one of their number. By this reason I must reckon also the four Evangelists, and reduce them to the same order, and so confound Apostles and Evangelists. A clear distinction will remedy 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 employment, and not from the author of their calling. We must therefore find out in the third place Evangelists by calling, such as was Philip, Acts 21.8. who being compared with the seventy, Luke 10.1. seems to be an example of that calling. First, they preached, so did Philip. Secondly, they wrought miracles, so did Philip. Thirdly, they went before Christ to make way for him, and his Ministry, so did Philip before the Apostles, as will appear, Acts 8.5. and not only he, but many more, Ver. 4. which Christ had called before his death, of the seventy, the Apostles remaining at jerusalem, Verse 1. which followed Philip, when they heard of his success, Verse 14. and ordained Pastors where he had begun the Gospel, Verse 17.  
This immediate power to ordain, Christ gave his Apostles, and by ordinary Pastors 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, we may conjecture that Epaphras was Bishop of that place, and had Laodicea and Hierapolis adjoined 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 styles him in a manner, as Ignatius did the Deacons in his time, σύνεργος, fellow-labourer, σύνδουλος, fellow-servant, for such work together in their Master's business. This order being observed, the Apostles and Bishops continue the succession, and without them there is none in the Church. In these two jesus Christ immediately communicates his power of the Keys 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 profane God's ordinance when they appoint Pastors. We must confine ourselves to these two heads, or else we miss Christ's order, and this is not my conjecture, but the conceit of antiquity, and by modern Divines is brought against the Pope's usurpation above Bishops.  
Saint Cyprian in the Council of Carthage, hath these words, neque quisquam nostrum, Episcopum se esse Episcoporum constituit, aut tyrannico terrore ad obsequendi necessitatem collegas suos adigit. The Monarchy of one Bishop in the universal Church is a plain tyranny, and so is a Presbytery in every Parish, where there is no remedy as well against the popular as papal 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 help it, being so independent in itself, and absolute from the command of all others: both these take away all liberty of calling Counsels, and are uncontrollable in their own ways. This cannot be of God, to leave his Church desperate of means to help it. Between both there is a middle way, and that is to have the Church's power in the hands of many, so that one may help another.  
In the first Council, 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 remedy according to the disease, for it seems to some good Divines, that the act involves no more than are mentioned in it, and that Corinth and other Churches were not tied by this Canon: but might eat of meats sacrificed to Idols, and only were to use charity and discretion at such times as it might offend the weak 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 clear and evident truth. How the Apostles attempted to do nothing without consent. It's a true rule, that no one man makes Canons for all Churches, & there was never any Bishop save the Pope that challenged all power: but as men most peaceably sought to govern after the divine Canon, and approved Customs & Counsels of God's Church. No Bishop makes Laws, but takes (as he ought) the sole power to see them executed; for if God trust them with his power to see it executed, shall the Church distrust them with her Counsels?  
Bellarmine would help the Pope into his chair by this poor 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 jesus, to deprive him of his Monarchy, and order of ruling, who began with many, and Ephes. 4.11. makes mention of all his officers in the plural number, and in no rank can we thrust in one to be above all; 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. We find 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 find numbers of Doctors and teachers, yet not confused, as to set them all in one and the same indifferency and equality of place & dignity, for this would bring the Church to an anarchy; 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 equal, the Church will never cease to quarrel. I must therefore think 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 equal, and such an equality stands with the Church's peace, and without it, it will never be obtained or maintained. Vnus est Episcopatus, cujus à singulis in solidum pars tenetur. Cyprian. de unitat. Eccles.  
Before I produce my testimonies for them, three main objections would be cleared. 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 Church's invention. Others may choose them, Saint Ignat. Epist. ad Philadel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It behoves you of Philadelphia, as the Church of God to choose a Bishop, and Saint Cyprian for all Priests, Plebs maximè habet potestatem eligendi dignos sacerdotes, vel indignos recusaudi, Concil. African. apud Cyprian. Epist, 68 If the people may choose Bishops and Priests, their power is not so immediately 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 answer 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 God's 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 mere conventicles and unlawful meetings. Here by the way observe that the Father speak of such help as one Church may and aught 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 do as God's Churches have always done, ut semper secerunt proximae Ecclesiae, quorum aliae misere Episcopos, nonnullae verò presbyteros & Diaconos, that the next Churches some of them have supplied their neighbour Churches with Bishops, others with Priests and Deacons.  
Rome outreacheth and straineth this testimony upon the largest last, and helps to stretch it with her teeth for the Pope, that he ought to choose all Bishops for the Churches. With his leave, the words serve for any Bishop with his Church to help others to able men that want them, and for our Novelists they may not once name this text, that will choose for themselves, and suffer no others to meddle with their right, when all Churches have, & aught 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 gain worthy Priests, and engage 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 society of Saints, and appointed by the Apostles to the business of the Church, Paul and Barnabas are separated by the Church to a special work, signified to them by the holy Ghost. Let the people on God's name in these peaceable ways walk with the Church, and for the Church, and I know none will condemn them: but they are to know all these elections are not of the essence of a Bishop, for he may be so when he is sent from one Church to another, and therefore to speak 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 forms of the Church, and Rites she useth to express herself: but the Episcopal power is that which God gives unto them, whom he useth as his immediate means to convey it to the whole Church.  
For the second objection, that Bishops ordain 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 joined with him, or it may be the office he received by S. Paul's hands alone. The question is not whether Priests may join with the Bishop: but whether they may do it alone without the Bishop. There is some thing said for Chorepiscopi, or rural Bishops that they have ordained, which were unlawful, if ordination were solely Episcopal. I answer, what the Bishop may do by deputation is nothing to my disputation. I speak of God's 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 God's appointment, and the constant course of the Scriptures, which signifies unto us that either the Apostles, or such as Timothy and Titus ordained, and not one word of any Evangelist or Prophet, or of all Pastors, but some special ones selected by the Apostles before their death. So Timothy ordained as an Evangelist, and you at once affirm two untruths, 1 that Timothy was extraordinarily called, and secondly, that such an one being none of the Apostles number might ordain: Timothy was made a Minister by imposition of hands, and to Timothy was committed the power to impose hands upon others: but both are arguments against his extraordinary calling, and he that makes Evangelists or Prophets by imposition of hands says 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 Church's invention, in Schismatis remedium. I am glad, they that like not of Bishops to be of God, will confess them to be of men, for so good an end, and it shows what we have said to be absolutely true, that without Bishops, the Church must needs be filled with faction, and sure I am, the quarrel with them is the cause of all our doleful contentions and grievous complaints, and if men could work them out, and have their wills, it would not be, So many men, so many minds, but millions of mischief and misery to this our Nation. It's well they see such wisdom in the necessity of Bishops: but is not the original dangerous to censure God's Providence of defect, and men's inventions of Idolatry. To say God provided not for Schism is to me a secret Atheism, and check to him that better sees what the Church needeth, then to leave it in so main a matter to the policy and piety of men. Again, the remedy is worse than 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 special 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. he says, the Church consists of many degrees, and makes the highest end in the Bishope, and Dionysius Ecclesiast. Hierarch. c. 5. affirms not of one, but of all Bishops, that immediatè in Christum terminantur: and the aforesaid author, ad Euagrium, says, summum tenent locum, and Saint Cyprian. Epist. 65. Pamel. l. 5. Epist. 9 Episcopi omnes Apostolorum sunt successores. It were easy to multiply autorities that speak home in this business. Saint Ignat. Epist. ad Smyru. Laici subjecti sunto Diaconis. Diaconi Presbyteris, Presbyteri Episcopo, Episcopus Christo, ut Christus patri. The subordination and succession is full, Laymen must submit to the Deacons, the Deacons to the Priests, the Priests to the Bishop, the Bishop to jesus Christ, as jesus Christ to his Father. Epist. ad Magn. ut praesideant Episcopi loco Dei, & Presbyteri, loco concessus Apostolici, etc. Bishops are placed in God's stead, Priests accompany them as the Apostles did Christ. He called them to work 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 equality, as if either Bishops were equal to Christ, or Priests to the Apostles, but the accommodation of the sense must be as the Author means it in the order of things, and not the jurisdiction; for here the distinction will hold and help us, that is by Papists absurdly applied to the Apostles, to make them equal in the one, but not in the other: when we are certain of them, that order, and jurisdiction is the same.  
Isiodorus de officiis Ecclesiasticis l. 2. c. 7. explains 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. says thus, Dominus, Apostolos, & Episcopos elegit, Apostoli elegerunt Diaconos. He vindicates the Bishop's 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 Christ's 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 affirm.  
Alphon. de Caestr. l. 2. c. 24. de justa Haeret, punit. Cajetani sententia est ipsamet falsitate falsior, & est contra sententiam omnium sacrorum doctorum, nam etsi ritus consecrandi Episcopi est ab Ecclesia, tamen potestas Episcopi, concessa illies a Deo est, non ab homine. The Church may consecrate Bishops, but it hath no power to confer their authority, which is given them of God, and not of man. Caesar Baronius in Annal. Anno 58. says it is most certain, that the Apostles had their dignity of Christ, and therefore 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 inhuman, so long we 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. than I believe they are persecuted which seem 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 ireful countenance, which they cannot compass by their power. I profess its difficult to dispute with Adversaries, and not to answer them with their own language.  
Despisers of Dominions, and ill speakers of Dignities are compared, jude, verse 9 to the Devil, who defends himself by lies, and all manner of lewdness: but those that will dispute with these, must be like Michael the Archangel, not so much as to dare to bring railing accusations against any, but say, the Lord rebuke them that speak evil of those things they know not, and in the which they corrupt themselves like bruit beasts, who are enraged if any man do stir them never so little. Saint Aug. de doct. Christ. 4. cap. 24, dicat sapienter, quod non potest eloquenter: it is better be wise, than eloquent in this way, and it is true wisdom that knows how to preserve truth and peace together. This will carry no water about it to quench zeal, but only so much as may sprinkle it that it may burn the better within compass, & not fire the house, which is intended but to warm, Governors should have the less work, if men would walk by this rule. I know scandal will hardly be escaped in the best intentions, we have to others. But S. Augustine shall answer for me, Si de veritate scandalum sumitur, utiliùs permittitur nasci scandalum, quam relinquatur veritas, if any man will be offended with the truth, it's more profitable to permit the scandal, than 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 antiquity breeds the errors of novelty, It's a ready, but a most rude answer to an argument from authority, I care not a button for a Father, I fear not to find the form of God's 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 lies in themselves, and they are able in public to publish the form of prayer before they have made it, and if it were not new in the motion of their own private spirits, it would spend itself and languish in the dead letter of a public 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 public prove poisoned with humane inventions. Thus we condemn, and then contemn, judge, and then despise our betters, For my part, I esteem one blessed Ignatius above all modern Writers for my warrant in the service and society of the Saints, If they should all set themselves against him in the government of the Church by Bishops, Priests, and Deacons, and the communion of the people with them at the holy Altar, I had rather rest upon him for a constant and ocular witness, then wrist and wring all to the new form of this last age.  
The Acts of the Apostles may be an history of the Church's plantation for some twenty years, but Saint john, that saw Churches planted and established, might well say more, and set down the exact pattern in his Prophecy written thirty or forty years afterwards, and blessed Ignatius living with Saint john, might speak that plainly which Saint john expressed mystically, yet by his allusion to the Church of the jews, might let us see our surrogation into their place, and cast the form after that fashion, than 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 days, as they did upon theirs, in our holy places, as they did in ●heirs.  
Saint John resembled our place of Majesty by theirs, our place of Ministry by theirs, our place of Auditory by theirs. They kept one day in a week, so do we, they kept Feasts and Festivals, so do we, as Easter, Pentecost, the Nativity of Christ, etc. We are Christians in that wherein they were jews, and show 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 body which they looked for. The Sun the Emblem of our Church, and the measure of our time and service. Their Feasts were all lunary, ours solary, and months in Saint john are opposed to days and years, Revel. 11.23. & 12.6.14. & 13.5. and makes the distinction between a true and false company of Christians.  
I say the Sun is a great ceremony in the Christian Church, and so is the East where it riseth, as may be seen in the solemnity of Baptism, which Saint Peter mentioneth, 1 Pet. 3.21. Baptism is the interrogation of a good conscience, and saveth the Church from the flood of Apostasy, as Noah's Ark did eight persons from drowning, Revel. 7.1. The four Winds that shake the four corners of the earth are barbarous wars, sometimes compared to great and mighty waters, sometimes to terrible and tempestuous winds, these cast down Kingdoms, and cause confusion, and there is nothing that can stand these blasts but the sealed society, and Baptism well understood, will reach the meaning, as being both the seal of our service and safety with God, if we keep it, it will keep us, and bind as well God to us for safety, as it binds us to him in a service as a master.  
The making of our vow in Baptism, is wonderful solemn, if we search out the ceremonies of speaking and standing at the Font or Fountain to be baptised. The interrogation is Saint Peter's expression, and it was made to the conscience of the believer, abrenuncias? abrenuncio. Credis? Credo, more largely thus in the answer of the party to be baptised, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. I disband myself from thee (O Satan) and from all thy Angels Autors of Idolatry, & I do bid a farewell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. to all thy mediators for me to thee, as a deceitful God, and I utterly abhor all thy pomps and vain services, etc. Hereby the way understand how our Ancients made Pagan Plays, the renunciation of Baptism, and most damnable to all Christians, because they were services to the dead, and hellish honours to the infernal fiends, foes to Christ jesus, and furtherers of all Idolatry against him. The Christians abrenunciation should be remembered as the feal of his service and safety, if he return again to false Mediators, he loseth the benefit of his Baptism, and becomes, as it were another man's servant, and seeks safety from another master.  
Having made his renunciation, he gins again, and says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I bind myself, and bind myself for ever to thee, o Christ, as my sole Redeemer and Mediator, and will gain God, or go to God by no other, but thyself, and I believe, etc. read but the Church's Catechism, and the Church's Baptism, and we shall find Saint Peter's interrogation, and the answer of a good conscience made by the party to be baptised.  
The standing will stir more the coals of contention, but I cannot help it, to relate to a reasonable man, what may well be received. In the abrenunciation of the Devil, the party was to look the Devil in the face, and set it Westward towards the Devil's throne, or his Idol and Altar, and testify 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 ceremony ended he turns his back upon the enemy, and looks into the East, and earnestly vows himself to Christ, and from hence follows the ceremony 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 entered the Courts, the Court of Majesty in both places was in the West. The Church is God's throne in general, as was the Temple & Tabernac●, and Gods peopled well about it, as Israel did, both in the Wilderness, and the Land of Canaan: But the special throne in the Church is the holy Table where we have our perfectest communion with God, It gins in Baptism, ends in the Lord's 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 jews and Gentiles before Christ by their looking into the West professed the darkness of their days: we by looking into the East, profess our times to be light.  
It's small wisdom to multiply needless questions, and as great wisdom to answer them that be profitable, To satisfy the weak & the wise alike is impossible, & whiles one man cries one thing, and some another, the greater part know not what they do, or wherefore they come together.  
It hath often been checked in Preachers to speak of needless matters, but shall that be needless, which the times make necessary? let them ask no questions, & raise no quarrels, with our Church and we shall count it needless to contend with them, that are convicted both of our faith and order, the only two things in Saint Paul's 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 necessity to preach for order, when they that profess to be children of our Church, nevertheless appose her holy Orders. This my addition is not to pursue but pacify the quarrel. It's my duty to stand for the Church, and persuade with all the members to be of one mind and mouth.  
He that says to me, why is one place more holy than another? I may say to him, and why is one day more holy than another? Shall Saint Paul resolve us in one word, upon one ground, for one end, Rom. 14.5, 6. Estimation makes the distinction, fullness of knowledge must warrant it, and the glory of the Lord jesus must be the end of it. In Religion every day is alike to a Christian that will not be a jew, and one day is above another to a Christian that will not be profane, He that keeps no day to the Lord, giveth him thanks that he is not bound to keep it, either as a jew in yearly monthly, or weekly days, for the Apostle absolves a Christian from all days, Colos. 2.16. and makes the observation of them to frustrate the Gospel, Gal. 4.10, 11.  
I say further, or to keep it as a Christian jew, that is, to except as some do the weekly Sabbath, and say by Sabbath days, Col. 2.16. is meant yearly, but not of the weekly Sabbath, this is prejudice to Christian Religion, that brings full freedom first to make all days 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 days with fullness of knowledge to the glory of Christ is first to keep no day against him, and then to keep any with thankfulness for him that hath redeemed us from the bondage of the Law, Our duty is to serve him, and our freedom to make choice of such days as may be esteemed to his glory, not only the Lords day in every week, but all other days 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 jew, and obstinate in his ignorance, yet a good Christian that holds all days alike in the fullness of persuasion, may likewise in the same hold one day above another, and give God glory in both, yea, greater than he that is entangled either to profane a day that is lawfully commanded, or to be superstitious in keeping one of his own will, and say it is commanded, when he cannot prove it but upon the ground of his own imagination.  
The fourth Commandment once commanded the seventh day in express words, but never the first in the like terms, it always commandeth the duty of a holy day, and when all days 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 days, what advise he gave the Apostles to begin it, we read not, their example is warrantable upon two grounds. First, because Christ made all days alike, and therefore they had liberty to choose. Secondly, because he made it lawful to esteem one day above another, and the assignment hath been to the first day, and it were a sin either to deny the first as a jew, or neglect the second as a profane person.  
I will conclude with the Apostle. Who, Gal, 4.10. in a full enumeration confirms our point in hand, and takes away time as our Saviour takes away place, john 4.21, 22. for they are holy alike, and common alike, so that a man would admire what they mean that plead holiness of time, and implead holiness of place. If God be no where to be worshipped, he is to be worshipped at no time, for the solemitie of the one infers the solemnity of the other, and the nullity of the one the nullity of the other.  
Time and place are but elements of Religion, and in themselves weak and beggarly, and commonly the weakest desire them, and see not their bondage. God knows how to begin the A B C, but he likes not men should learn no further. He compares time with time, and tells the Galath●ans that once they knew not God, but did as it were kindle their own fires, and compass themselves about with their own sparkles, walk in the light of this fire, warmed themselves by these speaks, and for reward of their bad service might have lain down in sorrow. Esay 50.11. But God in mercy altered their condition to know God, and that which is more to be known 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 darkness, and yet as Philosophere teach us, non dantur purae tenebrae, there is no p●●e darkness without some mixture of light.  
Their service and their seasons wanted signification. Their service unto them which by nature were no gods, testified of a duty done to an undue object, him whom you ignorantly worship (saith Sa●●● Paul) I declare un●o you, Acts 17.23. Their seasons were now out of reason, and especially to mix themselves with the jews, and to observe their days, that is, their weekly Sabbath. Months', that is, every new Moon. Times, that is, their three Feasts of Easter, Pentecost; and Tabe●macles. Years, that is, every seventh year, and the jubilee. And here Saint Augustine must be a guide unto us, lest we take hold of time, and turn it quite from God. Contra Adamant. Manich. cap. 15. Nos quoque & dying Dominis 'em & ●n Pascha soleuniter ●e lebitam●●, & quasli● alias Ghristicanas dierum fest●● 〈◊〉, se● 〈…〉 quo pertioneant, non temporae observamus, sed quaeillis significantur tem●: poribus. We keep the Lords day and his Passeover solemnly, 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. Christian's having liberty, use their time to his glory, to whom they own themselves, and as the Apostles kept the jewish Sabbath, to gain them by the opportunity r●●tie of the day. They kept also the ● ordaiday in marvellous: equity, to remember him that had redeemed them, and no man will deny that it is most equal that jesus Christ should have such a part of our time, 〈◊〉 Creation move us to yield him the last day in the 〈◊〉 Redemption will much move force 〈◊〉 find him 〈…〉 thy of the first.  
Wednesday and Friday are kept feasts, and the one is in memory of the treason of judas, 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 we have done wrong to the most innocent, as well as the most holy God. Aperpet●all fast would never expiate the evil, yet to remember it always ways and by the day to keep it in memory is a duty no godly man will deny, and his service that day may well be the Litany, as very fit in many passages to excite the humble soul to lamentation. Friday is the memory of the curse for our treason; no malediction had been upon our blessed Saviour, if we had not laid it upon him, and sin, and God's curse, and all the causes of our lamentation, which as we must never forge●, so there will be reason found why the Church chooseth days to remember them.  
It is true that Saint Augustine tells us, we observe not times as jews, and put Religion and confidence in a day, as i● we had done a great work, and deeply meritorious with God. But we know there significations, as the Lords day to remember his Resurrection: Festival days, to rejoice in the triumphs of his servants; and set their examples before us as pat ternes of piety. Fasts to humble ourselves for our sins, and Gods curses upon us, to feeke some special blessing upon ourselves, and such Ministers as the Church ordaineth for us, as the quatuor jejunia etc. Indeed we make Ceremonies of substance, and substance of Ceremonies. Some stand for a day, as if it were all their religion. Others abhor their signification as superstition, and little use is made of any thing to give God due glory. I wish Saint Augustine's words were well remembered that Christians observe not times, but their godly signification and holy use; and so I end for time.  
The same liberty that is purchased for days, is also obtained for places. All places are alike to a Christian, that is not a jew, and one place is above another to a Christian, that is not a profane person, and dare say the Church & Table are common when God's people are not in them. The Temple is a type of Christ, and therefore but one Temple. Christ is come and hath made all places alike, and he were a jew that would defend either the Tabernacle of Moses, or Temple of Solomon to take away his coming, john 4.21. We believe that the hour is come, that neither in Mount Gerizim nor Mount Zion, 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 Majesty, the place of Ministry, and the place of auditory.  
Neither let it seem strange that we speak of the East or of the Altar, for both are warrantable by better authority, then can be brought by him that is set to appose Solomon's 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 beggarly rudiments of the times of darkness, in comparison of our times of light. A thing I could show at large, but now I will limit myself to a few testimonies to declare. I speak not without my betters.  
Clemens Alexandrinus l. 7. p. 724. says that, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The most ancient Temples looked into the West, and that a Christian turning from such Temples and their service did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. stand opposite to Idols, that is, with his face into the East. He first renounced the Idol with his face into the West, and then to signify his conversion looked into the East, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. As light shines out of darkness, etc. A Pagan looked into the West the place of darkness, so did the jew upon the same reason, though not with the same Religion. The one is an Idolater, and confesseth blindness, the other a true worshipper, yet looking Westward for want of the Sun's appearance, Satan is God's Ape, and seeks in the Ceremony to abuse God, yet may the jew no more forsake the West, than the Christian the East, because the Devil 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 sin, and so turning to the East, we enter a covenant with the Sun of righteousness, 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 again 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, etc. Thou art turned to the East, for he who renounceth the Devil is converted to Christ, and beholds him withdirect look. Saint john seems to me to allude to this custom. Revel. 7.2. The Angel asconds from the East, to meet and embrace them, that look towards him, and seal them with the safe tie of the Sacrament by which Christians seal their service unto him.  
Saint Chrysostome calls Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the very word used by Saint john, Saint August. calls it regium characterem, Nazian. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Saint Basil explains it to the sense of Saint john, Nisi signatus sit super te vultus Domini nisi characterem in te agnoscat Angelus, quomodo pro te pugnabit, aut ab inimic is vindicabit. Nicet as ●choliastes, quin per eum consignuti cujusnam Domini sim●s, agnoscimin, at que a●●sidi●s; tuti conservamur? Baptism is the ●eale, and the Angel brings it from the East, and at 〈◊〉 day the custom is observed in the Church of 〈◊〉, by the witnesses for children that first look in to the West, and then into the East.  
For an Altar, four arguments persuade 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 jewer. Secondly, it is such an Altar as we may be partakers of. Thirdly, this para king must be by ear-ring, in opposition to their eating. Fourthly; this eating is sacramental, and a sign of Christ exhibited as their● was of Christ still to be exhibited, and so the sense 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 elsewhere, Ezek. 41.22. Mal. 17.  
This because it is the sign of our greatest communion with Christ, is also the chief sign of his presence, and serves to set forth the place of Majesty, 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 faithful 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 faithful distinguished from all the rest, must draw near to the holy Table, and take from it the holy Sacrament.  
Say not, why be not the Pulpit, Font, Desk, etc. as holy, as the Table, you may receive a reason if you will from Gods more special pretence, and our greatest communion with Christ; It's the highest advancement a Christian hath to be fed at God's board, and with God's very bod y●● and I see no error to conclude as I have done, that the holy Table is God's Throne first to signify his Majesty, 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 find him where he fixeth his throne, Christ is not absent from his Church, no needs he a Vicar to supply his place, but he give us good assurance of his presence and by many testimonies tells 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● jew and hold one name more ineffable than the rest, and yet one narhe may be above another 〈◊〉 a Christian, excopt he will be profane, and show no reverence where he hath the greatest reason, first, from Christ himself that merit● a name, Secondly, from all creatur●●, which show it to be better than 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 known to us by this name.  
First from merit, that Christ merits salvation for us, 〈…〉, that he merit ●ought for himself is denied by some, but in this the Scripture is more than man's authority, Phil. 2.9. Therefore because he humbled himself God 〈◊〉 him a name 〈◊〉. 1●4. which he hath obtained as a Son, as a Saviour, as an heir, as a Redeemer, Heb. 2.9. Ye see 〈◊〉 for suffering 〈◊〉 with honour and glory. That which I●sus merits alone that is his due, but he merits honour at his Father's hand, and therefore his Father will have us give it him, and reverence jesus above all names, and whosoever denies it, does not his duty, and to him. I leave him, that will not put up the injury of the stiffe-knee, and untamed tongue, its merit, and therefore must be given to him, Thou art worthy to take the Book and open the Seals, thou wast killed and hast redeemed us to God by thy blood, Rev. 5.9. worthy is the Lamb that was slain to receive power, riches, wisdom, 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 hypostatical union, but by desert of his humiliation, he hath merited, that his Deity should be acknowledged, nevertheless 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 personal 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 privilege to our flesh in the Son of God, as God and m●n, his virtues are meritorious, and his whole obe●●en●● both active and passive, a full purchase of redemption to us, and of glory to himself, His exaltation is the fruit of his humiliation, and the lifting up of his head, of his drinking of the break 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 righteousness 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 redeeming them and raising them, will be their judge, though they would not have him their Saviour.  
This place is the original text to which that, Rom. 14.11. and that other, Phillip 2.10, 11. are branches, which are miserably chopped and cut off from the true sense to be set against our Church's 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 ourselves, if we be not saved, who therefore in naming his sacred name jesus, is with all lowly reverence to be honoured in such ceremony as ancient custom, and the authority 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 Son of God hath obtained. I know, Heb. 1.4. the name jesus 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 son, yet I am sure the words immediately preceding are for jesus humbled and exalted, first, by himself he purgeth our sins. Secondly, sits down on the right hand of the Majesty on high, his honour and humility go together, and the one is the cause of the other, jesus humbled is the cause of jesus exalted, jesus crucified, Acts 2.36. is therefore made Lord and Christ, because he willingly for us suffered so great a reproach, and the two titles are not greater than the virtue meriting, and the name merited, as some have said and written it upon their own warrant, but they are as common attributes to a proper name, in which is the reason why they are given as dignities to it. jesus is therefore crucified, that he may be Lord of all, and declared as the anointed of God, in whom there is fullness of redemption.  
The name that is better than Angels, and so consequently above all creatures is to be worshipped, but such is the name jesus given to the Son of God, we need not fear a sound for that is less than Angels, and if it be Idolatry to worship them, then much more to adore a word, jesus 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 we may worship the name jesus, if we make it better than Angels, and therefore no Idolatry to reverence, bow, or bend in at or to the name, for we are not to seek evasions in the variety of the words used promiscuously in the Scriptures, we may not take God's name in vain, and the reverence of his name is the worship of it, for God's name is himself, and to say, as some do, I dare not, that reverence of God's 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 himself I cannot so speak, Esay 42.8. I am the Lord, that is my name, and my glory I will not give to another, etc.  
His name, himself and his glory are alike, and may be given to nothing less than himself, I speak of the name jesus, 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, we 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 contain God himself as he is against us, this only includes us, and our salvation in it, and therefore 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 express it, and therefore we may well make our expressions of reverence at the mention of it.  
Lastly, from God himself made known unto us, Exod. 6.3. As he reveals himself, so are we 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 God's goodness unto us, than this name jesus, and therefore we esteem it, of all the names of God most precious, and in which he is most delighted to be worshipped, to confess, that jesus is the Lord, Phil. 2.11. is a glory to Christ, but the text says it is to the glory of God the Father; & therefore no wrong done to one person, when we perform worship in the name of an other.  
Shortly, 
In Religion  All days are alike, one day is above another. All places are alike, one place is above another. All names are alike, one name is above another.  
There is no contradiction nor opposition to God's Word, when all days are alike, to make one day above another, when all places are alike to prefer one place before another, when all names are alike to advance one name before another, Estimation gins 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 freedom in the other, to make our choice of such circumstances as may advance and advantage our Religion.  
Acts 16.3. Gal. 2.3. in Timothy and Titus, teach us wisdom how to walk with the wise, and yet to the wicked to give no place by subjection for an hour, to prejudice the truth of the Gospel. Emissaries and Spies in the Church must be avoided, and it was Saint Peter's great fault, ὀυκ ὀρθοποδεῖν, to give offence in seeking to avoid it, and his fear to offend was his greatest offence, and that which is most to be lamented, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his hypocrisy is the cause of others dissembling with him, and Barnabas, Saint Paul's companion is corrupted in this evil concord, and the Apostle left alone to vindicate the truth of the Gospel. He 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 days of peaceable proceed in the Church, Acts 21.21. Saint Paul is accused not to live after the Church customs, advised to show the accusation to be false, & to submit with four men to purify himself, and be at the charges of shaving for a Nazarite, and although he vowed not with the four men, yet he had not avoided that vow, Acts 18.18. and now readily to give satisfaction undergoes the whole counsel of his brethren and although the event proved not successful: yet was it sufficient to show his care to be at the Churches command to the utmost, not to offend any zealous of the Law, especially believing, and in whom there was hope to be reclaimed from holding Moses against Christ. Would God this moderation were in our times, and that people could discern between circumstances and substence in true Religion.  
jude, Verse 23. hate the garment spotted with the flesh, is strangely taken by some, and compared to a shadow, when it includes a main substance as fire to devour, and out of which, nothing can save but quick pulling out. Creepers into houses, Verse 4. murmurers and maintainers of their Governors are compared to a leprous infectious garment, which we must fly as the Plague. I see no such pestilence in a Surplice as in these, from which Good Lord, deliver us, and let every good man pull away his neighbour from pinning himself upon their sleeves, that slily creep into corners to seduce men from our Church, and let all learn to lay this text more against an Heretic and a Schismatic, than a Ceremony of the Church; for certainly the sense is more in that, than in this.  
1. Thes. 5.23. Abstain from all appearance of evil, is another proof against Ceremonies, and yet it is clear, the Apostle means it of prophecy. First, we must not despise it, if we mean not to quench the spirit. Secondly, prophecy must be tried. Thirdly, what is good must be held. Fourthly, that which is evil, the very appearance of it must be avoided. This is ill applied to Ceremonies; for it is not the evil appearance of every thing we must abstain from: for than we should hold nothing that is good, especially the best things; for commonly they most offend, and find sense an ill judge of them: but here again, as before, take heed not only of evil doctrines, but their very appearance. Or if any will have the words general, they must be applied to that which is evil, and that by a gradation. Evil must be avoided, not only in the substance: but the very circumstances, we must not admit the least of evils, and therefore the thing must be evil that we avoid. To say it may appear, 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 superficial. Study to be serious, and not verbal, in setting false faces upon things.  
I have done, and must add my conclusion from the Canticles, and wish we may see the times set forth in these words, Cant. 7.1. How beautiful are thy doings with shoes, O Princes daughter; the joints of thy thighs are like jewels: the work of the hand of a cunning workman. O God, thou art the cunning workman, and only able to set our joints like jewels, and make our thighs stable, and the very wheel-bones (for so the word signifies in the articulation) ready to holy motions and conversions to thyself, and then I am sure we shall have our feet shod, and not walk barefoot upon these sharp stones, and scruples daily cast in amongst us. We have thy Gospel of peace, shoe 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 holiness, and thy people rejoice in thy salvation. Let the blessed Angels pitch their tents about us, and watch for us, They are thine honourable attendants, let them be from thee to us as our Corps-du-guarde, Amen.  
AMEN.