Common-â—rayer-Book that there was nothing in it but what was taken out of the Word of God or which was not against it being taken in a good sense Upon which occasion that Book was re-surveyed and in the particulars subjects to cavils or contentions corrected 3 Gilbertus's e Preâ—um fol. 302 312. a German who in a Book of his published many years since propounds our Book of Prayer for a Sample of the Forms of the Antient Church 4 Alexander Alefiut's a learned Scot who translated it into Latine in K. Edward's time where by the way our Book is observed to be translated into more languages than any Liturgie in the world again whatsoever it be 5 Peter Vermilius surnamed Martyr-his who was also one of the Compilers of it in the above-said pretious King 's time 6 Gualter's and the Tigurines-theirs 7 The Strasburgians-theirs and even a Our Service is good and godly every tittle grounded on holy Scripture and with what face do you cal it dark nesse look if any thing be blamable in our Service-Book 8 Deering's who in his Defence of Bishop Jewel against Harding defending this Venerable Book against him calumniating onely in general and calling it Darknesse c. Yea 9 b See Troubles of Frankfort p. 30. Calvin's himself who when from Frankford he had received an odious malicious account of many particulars in our said Book as will be acknowledged by any that shall compare and confront the narrative in that matter with what he finds though he who as Arch-Bishop Williams would say and 't is visible had his tolerabiles morositates were so far esmoved as to call them ineptias follies yet he added the Epithete of tolerabiles that though such they were yet tolerable c I might add also the mention of H. Grorius who was known to be a great admirer of the Church of England â—â— setled under K. Charles I. and other Princes of H. M. See Dr Hammond's Continuation of the Defence of Grotius p. 29. Who that he also highly reverenced Mr Hooker appears by his Letter to Dr Casaubon Hereto we not amisse nor very uncoheringly annex 10 Peter du Moulin the Father his interpretative testimonial of it who as his worthy Son gives us d Letter of a French Protestant to a Scotishman of the Covenant p. 28. lin 17. the Storie being in London in the year 1615. and observed withal by some discontented Brethren that the Reverend man was highly favoured by his Majestie King James who sent for him they came to him with a Bill of Grievances to be represented to the King which saies the Narrator my Father having perused returned it to them again saying That the exceptions were frivolous e In A. B. Bancrofts Sermon at Pauls on 1 John 4. 1. See also E. P 's testimonie mentioned in a Pref. to Arch-bishop Cranmer 's Book of Un written Verities And Bishop Ridley 's words which he thought should be his last against Knox a man of nature too conteâ—tious c. their quarrels and perverse exceptions to the Book-Yet saies the H. Martyr he cannot soundly by the word of God disprove any thing in it Take also that very popular Preacher Mr Baxters f See his Book of Disputations concerning Church-Government dedicated to Richard P. of somewhat a like nature Who hath Printed his expresse approbation of sundry things in our Service-Book and Church-Politie as Organs Ring in Mariage which were and are matters of strange dislike stick with them like meat offered to an Idol to his dear Disciplinarian Brethren as also who professed as himself hath attested in Print g In Post-script to Ep. before his Vain Religion of the formal Hypocrite to Dr. Gauden That the â—iturgie was unquarrellable as to Doctrine taking things in a candid sense h Well imployed therefore were the Assemblers when they attempted to correct Magnificat reform â—ur Articles and the Reasoners for Reformation when they corped at so many severals in the Doctrine of the Ch. 5. Consider what that most religious and blessed Martyr-Prince K. Charles I. hath delivered about this concernment in his most Excellent and Divine Soliloquies a Meditation XLV mihi p. 124 125. As to the matter saith â—e contained in the Book of Common-Prayer Sober and Learned men have sufficientlie vindicated it against the cavils and exceptions of those who thought it a part of pietie to make what profane objections they could One instance may be mortal sin in the Litanie and deadly sin Articles of Rel. Art XVI against it especially for Poperie and Superstition wherein no doubt the Liturgie was exactly conformed to the Doctrine of the Church of England and this by all Reformed Churches is confessed to be most sound and orthodox 6. Consider the admirable unanswered indeed unanswerable labour of a Member and Son of our Church who hath most learnedly and satisfactorily answered all the little and great exceptions and charges to and of our Book levied and exhibited by the Disciplinarians in all their Pamphlets or Pasquils gathered together by him Of which Authour and book now under mention the Reader shall pardon me to annex very much to the interests of our cause the words of the choicely learned Dr Meric Casaubon b In his Vindocation of the Lords Prayer p. 81 82. In very deed saith he such is my opinion of that incomparable Work that did not I believe the World that is the greatest number of men really mad in the true Stoical sense and that it is some degree of madnesse especially after long Wars confusions and alterations of States to expect it otherwise I would perswade men that have been buyers of books these 15 or 16 years to burn one half at least of those books they have bought they were as good do so as sell them for nothing and betake themselves to the reading of Hooker not doubting but by that And that incomparable Hooker concerning whom I may much rather sâ—y than of hiâ— Woâ—ks of whom it was said and made by Paulus Thorius Praeter Apostolicas post Christi tempora chartas Huic peperere libro secula nulla paâ—em Mounâ—â—gu's Gagg p. 324. time they had read him once or twice over accuratelie they would thank me for my advice but God much more that put it into their hearts to follow it 7. Consider what was said and hath been admirablie and unanswerably mâ—de good so far as his design led him by another Person c Dr Hammond View of the New Directorie Pref. § 3. of our Church a great Saint of a most Heroick most Primitive pietie as well as mighty most sterling judgment and most diffused researched learning That ever since the reproaches of men have taken confidence to vent themselves against this book the English Liturgie there hath nothing but air and vapour been vomitted out against it objections of little force to conclude any thing but onely the resolute contumacious either ignorance
or rather how maignly distant we are from them appears in good part by my Answ to his First Reason against our Book 2. By a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Violentum I may argue thus upon better grounds To come as much of the way e No Church ought fâ—rther to separate it self from the Ch. of Rome either in Doctâ—ine or Ceremâ—nie than she hath departed from her self wheâ— she was in her flourishing and best estate and from Jesus Christ our L. and Head K. James Conf. at Hamp Court p. 77. See also Hist of Presbyt p. â—3 Whether is a servant much more a Brother that is repâ—ehended aâ— much for his diligence as for his neglect for his good and faithful as for his ill and false service more likely thereby to amend his faults than he that is seasonably and â—eekly reproved for his miscariages onely c. View of the New Dâ—ectorie Sect. 15. p. 62. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Ignat Ep ad Polâ—carpum p. 205. Edit Vedeliaâ—ae and as neer to an Adversarie as truth will give leave is a mean to soften because it speaks and expresses that lovely melting and charming qualitie of ingenuitie and candor 3. To oppose all things promiscuously truth or falshood right or wrong in an Adversarie is the course to harden him in all his Tenets and Practices 'T was the Summer Sun not the Northern wind that made the man cast off his Cloak 4. Because when he sees true and Antique Tenets and Usages equally impugned with false and novel he colourably perswades himself that he has reason on his side and that his Opposite aimes onely at his shame conquest and vassalage 5. That as has been said above is not alwaies truest that is remotest from Rome and Truth is a Ladiâ— that deserves eternally to be courted and never forsaken in the least matter or manner 6. To what he annexes about confirming of ignorant scandalous people among us thinking themselves true Christians by conforming thereto to the Liturgie I Replie 1 that there may be in ignorant scandalous people some good things some though lesser knowledge some though weaker exercise of conscience and if they are confirmed in these and not in their ignorance or scandalousnesse by the Book I pray where 's the harm And 2 if it should confirm them in these latter worse it is but by accident only that it do's so by abuse of the holy Book and then what by this is more affixt on the Book than is affixable on the Judgments or even Mercies of God which accidentallie obdure and make wanton some men 3. If they would conform to that Book I make no question but they would be true Christians of another-gets Stamp and Worth than Mr P. and his fellows or his Puritan-Progenitours and then to think they are so may be so ordered as to have nothing blameable in it His Ninth Reason is Because it teacheth things that are heathenish as to call the Months Januarie c Daies Mondaies c. from the Saxon-Idols Answ 1. That by his leave and look again this is not to teach things but to call names a S Luke complies so far with custome as to cal Mars-street and the Areopagite Consider these following names retained after Baptism Dionysiuâ— Act. 17. 33 Apolâ—oâ— iâ— 18 2â— Phebe Rom. 16. 1. and Hermas Herâ—es v 14. Epaproditus Phil. 2. â—5 Epiphras Col 1. 7. 2. Those names are very lawful and allowable For 3. no reason is there why the fault of those that imposed these names in so doing should prejudice us who as all know use only by way of meer distinction the names which they gâ—ve out of superstition Are we câ—lpable of superstition because they were who first invented them The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sign and name of the ship Dioscuri or Castor and Pollux Acts XXIX 11. superstitiously given thereto defiles not S. Lukes pen who but distinguishes that Ship from others If to Daniel there had been given no other name but onely Belteshazzer b H. Dan. IV 5 in honour of the Babylonian Belti c Vide Sâ—alig de Eâ—end Temporum l. 6. p. 277. should the idolatrie of the namers cleave to every one so termiâ—g him by way of personal difference onely Were it not saith Hooker d Eccl. Pol. l. 5. Sect. 13. p. 206. to satisfie the minds of the sâ—mple sort of men these nice curiosities are not worth the labour which we bestow to answer them 4. But he adjoyns that we use Jewish names as Priests Altars Sacrifices Answ to the first of those three words 1. We use Minister as oft as Priest and why sometimes one sometimes another let him see in Dr Sparrow's Rationale on the common-prayer-Common-Prayer-Book common-prayer-* p. 389 390 c. The word Priest is not Jewish for Priest is the English of Presbyter and not of Sacerdos there being in our Torgue no word in use for Sacerdos Priest which we use for both being improperly used for a Sacrificer as Sacerdos signifies but naturally expressing a Presbyter the name whereby the Apostles call themselves and those which succeed them in their charge For none can denie that our word Priest is corrupted of Presbyter a It may not be amisse perhaps to note that within the compasse of 2. § § the old Translâ—tor of Calvins Institutions turns it Priest six several times l. 4. Inst cap. 3. § 7 8. Our Ancestours the Saxons first used Preoster which by a farther contraction became Preste and Priest The High and Low Dutch have Priester the French Prestre Italian Prete but the Spaniard onely speaks full Presbytero b The Reader is intreated to see a Discourse on this matter in Mr Mede's Diatribes Diat on 1 Cor. 4. 1. p. 115. 3. The word Priest is a better and fitter Apellative than that of Minister for four weighty Reasons set down c à p. 115. ad p. 118. in the learned Author cited in Marg in the same Diatriba And yet he prefers as also do's Mr Hooker d L. 5. Sect. 78. p. 417 418 419. Presbyter at full to it and this was used in the so much maligned clamour'd Scotch Liturgie e See also Dr H. Savage one of the Kings Chaplains Of this word Priest in his Reasons shewing no necessity of a Reformation 4. As S. Paul applies f 1 Cor. 15. 39. See Hooker ubi supra the name flesh to that very substance of fishes which proportionâ—bly corresponds to flesh though it be in nature another thing so the Fathers call usually the Ministerie of the Gospel Priesthood in regard of what the Gospel hath proportionable to antient Sacrifices viz. the Communion of Christs Bodie and Blood 5. For any danger impending from the use of the word when the People hear the name it draweth no more their minds to any cogitation of sacrifice than the name of Senatour or Alderman to thought of old age These two last
or malice of the Objectors Whereto may go affixt that of a most elegant Pen attesting consonantlie that the book is of so admirable a composure as that the most industrious Wits a Vocabula penè syllabas expendendo saith Alesius the above-mentioned learned Scotcâ— man of its enemies could never find an Objection of value enough to make a doubt or scarce a scruple in a wise Spirit 8. Consâ—der what is most notoriouslie certain that this very Liturgie hath been a continual float oâ— tide of joy and delight to all true Englishmen to see and observe the prosperitie and flourishing of this Church in a perpetuall swelling and growth ever since the establishing of that Protestant Liturgie and Religion together An Italiaâ— Protestant for Religions sake flying his Native habitation and inquiring where he might best settle himself family was by a grave and learned Divine in Germanie advised hither with this recommendation that If God had on earth e're a Church triumphant it was the Church of England Dr Na. Bernard in hu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. from Mr Calendrine p. 5. among us till at last it was grown to such an height as was certainly never heard of in this Kingdom or in any other part of Europe also for these many hundred years b View of the Directorie c. 2. p. 49. See what Radzivil 's Son of Poland and a Nobleman his Governour thought hereof in the Life of Bishop Morton writ by the worthy Dr Barwick p. 77. But then the calamity brake in upon us when the fashion of the structure not pleasing some capricious builders they like Ahaz when he had been at Damascus c 2 Kings 16. 10. having grasped an undue power must needs have the building altered or quadrata mutata rotundis d See Mr J. Maâ—tin 's late choice Sermon called Hosannah p. 6. Whence Spanhemius called the English Ocellus ille Ecclesiarum c. Ep Ded to A. B. Usher c. before Dub Evan 3. Vol. must needs Genevize or Scottize unnatural Englishmen for Discipline and novel models of Worship when they had the best and primitivest in the World in England 9. Consider that though the thick-shoo'd rupices and barbari as the last-cited ingenious person enstyles them lay the â—nglish Liturgie under their feet now when there are abroad so many Demogogues and Sect-masters especially considâ—ring and courting the multitude in order to their proselyting them to their several divided imaginations and novell caprices yet certainly they will never passe muster for good and competent Judges or Estimatours of things Populus dicit ideò errat e Tradere turpi fasces populus Gander eosdem colit atque odit Seneca in Hippolyto And these our new Antiliturgical Masters can have the complaisance of no more priviledges in this concern than is the acquisition of the very worst of Papists in the Church of Rome I mean the Jesuites who most of any other division in that Communion influence and sway with that People 10. Consider that as the Disciplinarians loaded our Ltturgie and Politie with the ugly besmooting appellatives of Popish Antichristian c. So their very loose illegitimate Establishment intended hath very plentifully heard in the same kind of language a Ut quod quis fecit patiatur jus erit equâ—m as is visible in Mr Edwards's three Parts of Gangrana in the Preface to the Book intituled John Baptist and innumerous Anti John-Presbyter-Pieces b See also a book written by Mr John Spittlehouse entituled An â—mbleme of Antichrist in his threefold Hierarchies of Papacy Prelacy and Presbyterie Also a description of the Trinity in Unity and Unitie in Trinitie of their Lord God the Pope in his Holinesse Deitie Otherwise Rome ruinated by Whitehal or the Papal Crown demolish't containing a confutation of the three-degrees of Popery viz. Papacy Prelacy and Presbyterie c. And the whole sort of Sectarian anti-Liturgists that have so virulently begnawn our Liturgie Greenwood Robinson Johnson c. in themselves or followers have had parallel or semblable high and vehement dislikes to their compositions Which truly it is easie even very soberly and groundedly to tax or charge with defects or faults that will never be rationally and satisfactorily defended or made good by but onely referring to or transcribing some part of the so oft praised View c Especially ch 3. p. 82 83. c. c. Bishop Taylor 's Preface d Sect 46. Where he shews the great imperfection of the Directorie in one and thirty particulars to his Collection of Offices or Bishop Andrews's Sermon of Imaginations though preached long before the birth of the Mushrome 11. Consider that â—hereas the Puritan and Sectarie will say that the Composers of our Liturgie were indeed good men the Composition also good for those times and considering that crepusculous imperfecter light they then had but that were they now alive they are perswaded say the Directorians e Pref. to Directorie they would joyn with them consider for this â— say that our B. Reformers those of the first Reformation in Queen Maries daies flying and living in Frankford met with and saw the exceptions or objections that have been ☞ produced and exhibited by our new Reformers and yet gave not place to them no not for an hour were not at all soon or late shaken in mind or removed from their stedfastnesse by them but maintained the Book against them all and after in Q. Elizabeths flourishing Reign it was ordained and enacted that it alone and none other of others devising no other way of open Service should be used under penalties f See Act for the Vnifâ—râ—ity of Common-Prayer See Dr Heylin's Historie of Liturgies notwithstanding all the objections of the dissentient Frankfort Brethren g Passionate Mr Knox witâ—ingham c. all their new models notwithstanding III. For Episcopacy praeliminarily and referring to what according to my poor ability the Reader hath presented unto him in the last part of my Book Consider 1. The Challenge of that most profound most candid modest man Mr. Hooker a The Augsburg Confessâ—onists there and in their Apology for that Confession cap. de Ord. Eccl. and in their Colloquies at Wormes and Ratisbon and diverse of their Books besides are for the Order of Bishops We require you Disciplinarians to find out but one Church upon the face of the whole earth that hath been ordered by your Presbyterian Discipline or hath not been ordered by ours that is to say by Episcopal regiment sithence the times that the blessed Apostles were here conversant There precedes A very strange thing sure it were that such a Discipline as ye speak of should be taught by Christ and his Apostles in the Word of God and no Church ever have found it out nor received it till this present time contrariwise the Government against which ye bend your selves be observed every where throughout all
16. 4 is promulgate onely to the Gentiles at that time of Antioch Syria and Cilicia from whom the occasion thereof was taken but when they passe farther they promulgate them not as appears by 1 Cor. 8. 9. Where in that of Idolothyta things sacrificed to Idols Paul acknowledges the Corinthians-their liberty not retrenched save onely in case of Scandal And Baronius r Anno 57. n. 58. See Doctor Hammond Of Herefie p. 66 67. extends this observation to the Thâ—ssalonians also upon force of that Text 1 Thess 4. 2 3. And 4. His other four Texts s 1 Cor 4. 17. 14. 33. 16. 1. 7. 17. refer not to all Churches universim but to such as Saint Paul planted but then SS John and Peâ—er c. had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peculiar places or regions and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 portions of Apostleship plantations as well as he Therefore those Texts do not necessarily conclude That what things were done or inordered by Saint Paul in the Churches of his planting were done or brought in universally in all other Churches Which things 5. are manifestly Doctrines or things of that reference at least not the bufinesse we are about Liturgies or Models of Prayer His instance touching Scotland that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good Subjects there their refusing that unfortunate Liturgy sent them from England overthrowes his position for the Governours in both Church and State did agree to compose and impose that Form of Worship they were the Racaille or Rable inflamed by the Clergy-Bel-weathers and the ambitious Grandees that sollevated or tumultuated about it And be it that there were some diversityes there was nothing contrariant in the one to the other as I suppose His Ninth Reason might well be passed-over were I not resolved to follow him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore I demand 1. Is composing Forms of Prayer and imposing them by Lawfull Authority the setting of men's by God's threshold 2. I what 's perfectly subordinate to and compliant or comporting with all Christian Lawes and of high and pregnant advantage to the solemn publick and even private service of God so truly chargeable 3. Is the Common-Prayer-Book really an Idol or the service of an Idol for that is the meaning of the words setting the threshold c. t Their threshald i. e. they set their I dols and perform their service in my Temple in places and Chappels near to the places which are câ—â—secrated to my service Dâ—odâ—â—iâ—in 〈◊〉 Is not this man's conscience where Rachel's Children were just no where just none To the Tenth That no Liturgy of these dayes is a perfect Rule and therefore cannot bind any Saint c. because the Rule of Faith and Obedience ought to be perfect I Answer 1. God forbid that nothing should bind but what proceeds from an infallible Spirit and is in that sense perfect for if so what will become of the bindingnesse of humane Lawes in universum If it be excepted that he speaks of spiritual things I Answer 2. What thinks he of his stock-fathers and good Friends the Smectymnuuans or the Scotch-English Synodians-their Directorie Confessions and Book of Discipline which obtained I think an Ordinance u Dii Jovis 13. Matt 1644. An ordinance of Parliament establishing and observing this present Directory throughout the Kingdome of England and Dominion of Wales for the imposing of them were these perfect if so why then did not Mr. P and his fellow-Sectaries believe and cleave to them Nay 3. His own praying and Preachments I doubt not but he would have all to be bound by and yet he should need a whole Isle of Hellebore that could judge them perfect 4. Is it not enough that a Composure be according to the word of God as far as learned and honest men using all the means to discern right can judge to legitimate the imposition of it the civil Authority or Sanction intervening on all under their Charge and Rule Surely it is or else all the World will become a great Amsterdam or almost universal Bedlam To his Eleventh That all prayers are to be made in the Spirit I say 1. That the right use of a pious Liturgy is praying in the Spirit and more so than extemporary effusions are or can be x See above in Ans to 3d. Reason 2. Himself in Return to a very pertinent and true Objection acknowledges that good men and who thinks wicked men can may pray by a Form where the Reader may observe what he means by Liturgie even any Form to all which he 's an enemy and yet pray in the Spirit too But then 1 he uses a diminuent or qualifying term in some sense praying in the Spirit as if praying in the Spirit were so not onely diversified but opposed in sense as that some praying in the Spirit were not praying that is as if contradictories were reconcileable And 2 he alledges it to be the proper work of the spirit to help the infirmities as well in matter and expressions as in sighs c. Rom. 8. 26. your Friends the Directorians will kon you but small thank for what you say about Matter for they in their Directory prescribe that the matter y Wbereas Christ's promise is for the matter for it shall be given you â—â— what yee shal speak Mat. 10. 19. Mar 13. 11. Lu 12. 12. Poor liberty to leave the spirit onely to supply the place of a Vocabulatie or Copia verborum See Mr. Fuller 's Church Hist B. 11. p. 223. leaving the Spirit of God onely the Idol-God Mercurie's part to furnish with language and phrase whence he concludes very bashfully that they need not use stinted Forms But Sir you have hitherto borne us in hand that they were utterly unlawfull under a variety of expressions of that unlawfulnesse and but even noâ— 't was setting threshold against God's threshold Now if the non-needfulnesse of uâ—ng Liturgies be the thing contended-for then besâ—des that I have proved them needfull 't is clear that not-being needfull and being lawfull are very consistent Ey but then he eats his word immediately for this strict use of Forms he concludes to be a limiting and stinting yea no lesse than a quenching of the Spirit which to do sure is highly unlawfull But to this last charge which hath made such a noise in the World I have many things to Return briefly as 1. To forbid and stifle all sudden motions of the Spirit and all pious ejaculations is in some of our men's sense z See Doctor Featley 's Dippers dip't p. 69 70. One main Objection sayes Doctor Preston is this That in stinted prayer the spirit is streitned c. To this he gives three Answers 1. They that object it do the same thing dayly in the congregation whose spirits are limited or stinted by being hearers of him that prayes 2. 'T is no general tye c. 3. The spirit or affections are not
lawfulnesse of the titles of Master and Father given to Ministers is as dispurable from the Scripture as that of my Lord. Terms of accommodation by a Presbyterian Country Minister p. 14. Lords It receives Answer from the VIIth and VIIIth Rules 5. Did not swear Canonical Obedience to any Arch-bishop Answ 1. How knows he that 2. Neither did he swear that we read Allegeance to the secular Magistrate 3. Besides it admits satisfaction from sundry of the Rules or Considerations above 6. Did not require any whom they ordained to swear Can Obedience to them Answ as before 7. Did not ask the Ministers they Ordained at their Ordination Will you reverentlie obey your Ordinarie c Answ as before 8. When they ordained c. did not say Receive the H. Ghost and take authoritie to Preach c. Answ 1. Receive c. S. John 20. 22. signifies not 1 sanctifying Graces had before nor 2 extraordinarie Gifts given at Pentecost fifty daies after but 3 sacerdotal Power of Officiating and dispensing those sacred Ministrations whereto the promise of the spirit is annex't and wherethrough as thorough a Canale this Divine Water is conveighed for the good and benefit of others by them as Stewards Accipite Potestatem Spiritualem saies a L. 5. â— 77. p. 112 113 c. See also Bishop Andrew's IXth Serm of the Sending of the H. Ghost p. 695. where he reckons the Apostleship or the very Office to be a Grace one of the Graces without doubt of the H. S. See likewise Dr Heylyn's Theol. Vet. l. 3. p. 356 396 369. and on the verbâ— solennia 369. Hooker 2. It may signifie also a Prayer Take the Gift of the Spirit for an infused Gift so the words are used by way of Impetration Take it for Office so they are used by way of Collation as was Arch-Bishop Vsher's Judgment And sure our Bishops are capable of this and this Oyle poured on the heads of Apostles descended farther and lower even to the skirts of their garments that is to the Bishops their Successours in these daies Ps 133. 2. 3. Take thou authoritie signifies authoritie for Officiating and exercising Ministerial abilities and transfering it to others as this Commission to Officiate was transfer'd to S. Timothie 2 Ep 2. 2. called a Gift 1 Tim 4. 14. 2 Tim. 1. 16. 9. Tendred no Book b Arch-bishop Bancroft in Serm. at S. Paul's on 1 S. Joh 4. 1. tells us p. 40 c. that there is not a reformed Church in Christendome which doth not require subscription at the least of their Ministers instancing in Geneva Germanie as to the Augustane Confâ—iting Melancthon against heretical and in this matter licentious Osiander the practice of Emperours and Kings and generally of all Christians in times past together with the VIIIth Canon of the Counc of Nice of Articles Canons or Common-Prayer c. nor required any to swear such things Answ S. Paul gave Timothie a short Summarie of the chief things that were to be believed by all in opposition to all groâ—ing Heresies Of the nature to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. short Form are our Articles for Credenda as our Book of Canons answers the Apostles Diataxes and our common-prayer-Common-Prayer-Book as 't is a venerable Formularie of Primitive Devotion so 't is an excellent Hedge to keep out Errours so to retain a Common profession of Catholick Verities 10. Did not lay hands upon any to ordain them before they were elected Answ The onely true and proper act of Ordination is to invest men with that Power which do'th make them Ministers by consecrating their persons to God and his Service in holy things whether they excercise that Power or no. a 11. Did not intermedle in civil and secular affairs c. Answ 1. 1. How should they under persecuting Heathen Emperours 2. Why may not Princes give honour to what Subjects they please And 3. why not Churchmen now as capable of Civil Honour and Power as under the old Law when what Religious King was there ever among the Jews who had not continually the High-Priest to second him in all his affairs See Deut. 17. 9. c. Gen 14. 18. Melchisedek King and Priest Consider Eli Priest and Judge fourty years Samuel thirty Maccabees after Capt. Rulers in both Civ and Eccl. Causes See Bishop Davâ—nant's Determination in this matter qu. 11 our Author may have it in English in Mr Jer. Stephens Apol. for Bishops See also A. B. Williams's Speech re-published by the same Author p. especially 93 94. See too Bishop Prid Fasc Contr. p. 217 c. Aaron next to Moses Eleazar to Joshua David with Zadâ—c and Abiathar Salomon and Azariah Joas and Johajada Josiah with Hilkiah Jehosaphat and Amariah It 's well with the Church when Godly Prophets hang as precious Ear-rings at the Prince's ears said a Diuine 4. See Rule VIIth and VIIIth above 12. Had no stately Palaces Answ 1. How should they in times and under Governments enemies to their Profession 2. By the Apostles Argument 1 Cor 9. 13 14. the Ministerie of the Gospel should be as well provided for as the Levitical But now 3. such and so many Allowances b See Trelenie The Vndeceiving of the People in point of Tythes p. 6 7 c. had the Priests and Levites that setting-by their Corn and Cattle and all manner of Increase their Maintenance had far exceeded that of the English Clergie and adding unto these the Tithes of all creatures tythable it doth more than double it They were possessed of fourtie eight Cities and the Territories round about them extending every way for the space of two thousand Cubits which in so smal a Country was a greater proproportion than the Rents received by the Clergie for all the Bishopricks and Chapter-lands in the Realm of England All that the Church Cathedral or Parochial hath falls short of the proportion which God allotted to the Tribe of Levi. 13. Had no High-Commission-Courts nor Country-Courts to convene People Answ 1. They had Jurisdiction though and exercised it with great severitie 2. Look Rules IVth Vth VIth c. 14. Had no such Officers under them as Deans c. Answ 1. I have sufficiently accounted for them alreadie View the Positions 15. Used no such Oaths as that ex Officio c or the c. Oath c. Answ 1. For the former Oath it is very lawful as appears 1 by our Saviour's practice S. Mat 26. 63 64. The High-Prtest said unto him I adjure thee by the living God c. which adjuration Christ obeyed and by the practice under Moses's Law in case of Loan or Trust Exod 22. 10 11. of Jealousie Numb 5. 19. of Trespasse 1 King 8. 31. of prohibited Mariages Ezr. 10. 5. 11. 2 In that it is such an Oath as may be taken in truth judgment and righteousnesse the Qualifications required in an Oath by Jeremie the Prophet c. 4. 2. as might be shewed distinctly and
had C. Cities 3. And yet no such disparitie in Power or Regencie 'twixt Timothie and Titus for Timothie also was Metropolitan They are S. Chrysostom's words b Hom XV. in 1 Tim 5. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 't is manifest that Timothie was intrusted with more Churches than one even with a whole Nation that of Asia and therefore S. Paul discourses to him of Elders or Bishops and by Eusebius he is styled c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccl Hist l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bâ—shop of the Province about Ephesus So that 4. a Synod of Bishops as he closes scoffinglie need not straine much to resolve this doughtie dout or knot A Third Object he brings is thus framed by him But in the Epistle directed to the Seven Churches of Asia there is mention onely of one Angel To this he returns 4. things First that in Ephesus one of the Seven there were divers Bishops Answ The very contrarie hath been clearly shewn He adds that d Rev. 2. 24. in the Church of Thyatira the H. Ghost writes to you and the rest c. which were more than one Answ The reading in the antient Manuscripts particularly the King 's Tecla's manuscript leave out the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and read thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to you I say the rest which are in Thyatira And this takes away all force from the Objection for the former part of the Epistle belonging to the Angel who permitted Jezabel and to them that committed fornication with her the the But in the front seperates the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you the rest from the Angel and those other formerly spoken to and therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you cannot possibly be the Angel wherein all the strenth of the Obj consists 2. The ordinarie reading ha's been irrefragably proved by the most eminent Dr Hammond e See his Vindication against the London Ministers Jus divinum § 8. throughout not to confirm the pretensions of the Anti-Episcoparians whose words for brevitye's sake I recite not But in stead of them take the late King 's But following saith His Majestie the ordinarie Copies the difference is not great such manner of Apostrophe's by changing the number or turning the speech to another person being very usual both in Prophetick Writings such as this book of Revelation is and in Epistles of this nature writ to one but with reference to many others therein concerned Beza expoundeth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to you that is the Angel as President and his Collegues the other Presbyters and to the rest that is to the whole Flock or People which manner of speaking might be illustrated by the like forms of speech to be used in a Letter written to a Corporation wherein the Major and Aldermen especially but the whole Town generally were concerned but directed to the Major alone c. Secondly he returns that one Angel is commonly taken for diverse sheâ—ing that all the Officers in the Congregation were entire and one Answ 1. This is perfectly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a piteous begging of the Question which yet the London-Provincialists were guilty of before this our Retailer of their sleazy wares which must not See the same excellent Doctor ib. §. 10. p. 48. be had for the asking 2. Though Church be a collective body and so one Church is known to consist of many men yet Angel is not of that nature one Angel signifies neither many men nor many Angels Thirdly he returns that if there were but one in those Churches then the order in those and other Churches would not be the same as was shewed before Phil. 1. 1. Act 14. 23. Answ The very same Bishops there and Bishops here solitarie Governours Fourthly he returns that suppose there was but one c. and their power did not extend farther as saies he there 's no ground to believe it did then they were not Diocesans Answ They were they were for though but one Bishop of one Citie yet the Territorie adjoyning was under his inspection now the City and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adjacence the Territorie or Region lying thereto makes the Diocese as might be abundantly shewed but for retrenching of tediousnesse A Fourth and last Obj by him produced as against himself is The Government of Bishops is antient of fifteen hundred years standing therefore lawful To which he answers The Devil and Anti-christ may make that plea as well Answ This Antiquitie is a good presumption that this Government is lawful according to that of the learned Father Tertullian Illud verum quod primum adulterinum quod posterius 2. What is so antient as to be devolvable upon Apostolical Institution Is caryingly argued-for from the Antiquitie of it 3. This is not our onely of six hundred Arguments for Episcopacie That 't is antient but we assert it from S. Scripture undoubted By all that we have said to assert the rights of Presbyterie we do not intend to invalid the antient and Apostolical institution of Episcopal preeminence But we believe that wheresoever it is established conformably to the antient Canons it must be carefully preserved and wheresoever by some heat of contention or otherwise it hath been put down it ought reverently to be restored was Blondel's conclusion of his Apologia c. Catholick Tradition consentient Testimonie of the Antient Church Topicks from which we draw such Proofs and Arguments as that all the Smects and Sects in the World will never be able to bear up against with any even colour for their not coming-in and submitting to a truth so evident so attested 4. Do not even the Novellists themselves Presbyterians Independants c. plead antiquitie and primoevitie for their several new-fangle aerie Models 'T is not worth the while to speak to his ugly Instances of the Devil and Anti-christ which may as well be applied to Moses's Writings the ever-blessed Gospel c. when we praise them for Antiquitie 6. Old things hear well in Scriptures the Old paths the Antient of daies * Aetas per sevenerabilts Calvin Senectus est vestigium aeternitatis What remains of the Pamphlet is soon dispatched by these few following Strictures If we read Church-Historie we shall readily discern how no other Government of the Church had any footing in any place but Episcopacie till about an hundred years ago when Mundus senesâ—enâ— patitur phantasias We have sufficiently proved the no-difference 'twixt the Bishops of the three first Centenaries and Ours in Essentials in Accessionals or other Extrinsecals there may be some difference and also in the Manners of some We say also the Controversie is about the Power of Bishops which we have proved to belong to single persons in a standing Majoritie or Prelacie and the very Name of Bishop has been shewn though here some strive not to belong ever and onely to them We acknowledge the Word of God a perfect