in the dispensation of his word and mysteries Bishops and inferiour Priests whether they bee Doctors or others are all Brethren and fellow Presbyters yet in the power of governement equall authority belongs not to them nor ever did since first the Churches of Christ began to be planted One in a certaine Sermon of his upon Acts the 15.36 doth thus declare it namely that although a Bishop doth not differ from an ordinary Pastour Quoad virtutem Sacerdotij yet there is and must be a difference Quoad potentiam jurisdictionis And againe although a Bishop and an Arch-Bishop differ not in potestate ordinis yet there is a difference in potestate regiminis SECTION III. WHat then shall become of those annuall offices of Lay-Elders which the Genevian Factours would put upon us I find no such thing in Scripture as these men dreame of All the Elders there mentioned which have any thing to doe in the Church and appertaine to the governement thereof are no silent or unpreaching Governours In Gods booke we have neither example for instance that ever there was nor precept for direction that ever there may be any such Lay-Eldership And although they alledge that saying of Saint Paul to Timothy The Elders that rule well are worthy of double honour 1 Tim. 5.17 especially they that labour in the word and doctrine yet can it be no good consequence to argue from thence that there were some Elders in the Church which taught nothing For doe we not all know that it is one thing to teach another to labour or be painefull in teaching It may be granted that although all be in some measure painfull yet some againe have beene more painfull than others If either their constitution of body yeares gifts or carefull using of them were such that they could both rule well and be painfull also in teaching they are worthy not only of honour but of double honour So that out of these words can bee collected no such distinction as they doe imagine of preaching Elders and governing Elders which are no Preachers The office then of Eldership which the scripture mentions must be in a lawfull Minister and not in a Lay-man out of orders 1 Pet. 5.1.2 Saint Peter was a Preacher yea and a chiefe Elder Hee chargeth therefore other Elders to feed their flocks The word which the Scripture useth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an appellation pertinent to all Priests as being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow Presbyters although not of equall power as hath beene shewed Act. 20.17.28 Saint Paul also chargeth the Elders of Ephesus to feed the Church of Christ which he hath purchased with his owne blood And to Titus hee giveth charge T it 1.59 that he appoint Elders in every citie shewing that by these he meaneth such as must be able to exhort with wholesome doctrine and to convince them which say against it not one word being mentioned of Elders out of orders to be in the stead of Bishops to take upon them the governing of the Church Which last testimony puts into my mind that speech of the thrice famous man Erasmus Eâ—asmus in an Epistle to Iohn Alasco prefixed to the workes of Ambrose viz. That if wee had more Bishops like vnto Ambrose we should have more Emperours like unto Theodosius And t is as true likewise of inferiour Priests The sitter for their office the better for the people For what is there which brings more harme then either ignorance or want of courage They who be tainted with either of these are rather led by the people then the people by them For either they cannot or they dare not be what they ought in their holy functions SECTION IIII. BUt now I mention that holy Father Ambrose Quest some perhaps may propound it as a question whether the said father doth not in a certaine place of his writings viz. where he expounds that of Saint Paul to Timothy Rebuke not an Elder c. give some allowance to this office of Lay-elderships Nothing at all Hee giveth I confesse Answ some light concerning those officers belonging to the Church of England which wee call by the name of Sworne-men Gardians or wardens of the Church into whose hands the care of Church provisions is committed both in the providing of things wanting in repayring of things decayed and in the trustie keeping of things had These are those men who present to the Arch-bishop Bishop Arch-deacon or their Chancellours the faults and disorders done in their parish against those Articles to which they are sworne against the Canons and against his Majesties Lawes Ecclesiasticall and so the Arch-bishoppe Bishoppe Arch-deacon or their officers proceed according to the information of the said Wardens of every such Parish For albeit the love of monie rather then of vertue and reformation bee ready among some under-officers to send out the Apparatour as a close spie into the Countrey yet we know that the Canons of our Church doe in no wise tollerate such indirect courses Whereupon in the 138. Canon thus wee read that They meaning Aparatours shall not take upon them the office of Promoters or informers for the Court. Which in some sort agreeth also to that of Saint Ambrose saying that there is nothing done in the Church without those Elders of which hee speaketh because such disorders as are proceeded against according to the tenour of their informations are legally proceeded against and justly punished there being an oath taken for the discharge of this office in a pious and conscionable way Thus it is with us And thus also or not far otherwise it was in the dayes of old St. Ambrose complained of the want of it and we doe well to retaine still these usefull footings appertaining to it Onely sometimes we have a double fault committed The one in the choise of those annual officers The other in that too high prerogative which some men give them above their Minister First of all in many country parishes the lowest meanest of the people are chosen although they be but yong and ignorant boies in comparison of others whereas they ought of right to be grave sober and able Seniors if not for yeeres yet for parts who both know their office and are not afraid to do it And yet be they whom they will either in this office for the Church or in that of Constable for the common-weale if they would or could but tell how to make conscience of an oath there would not come in so many omnia bene's when there be Multa passim mala Howbeit I do not mention this to incourage the envious busie practises of some ill disposed officers but only to stir up the negligent to a more carefull consideration of the wrong done to themselves through their slight regarding of knowne evills And next as for that exaltation which some men give them t is fit they have all that of right belongeth to them but to be exalted
REDDE DEBITVM OR A DISCOVRSE IN defence of three chiefe Fatherhoods grounded upon a Text dilated to the Latitude of the Fift Commandement and is therfore grounded thereupon because 't was first intended for the Pulpit and should have beene concluded in one or two Sermons BVT IS EXTENDED SINCE to a larger Tract AND WRITTEN CHIEFELY in confutation of all disobedient and factious kinde of People who are enemies both to the Church and State By JOHN SVVAN Greg. mag lib. 7. Indict 2. Epist 78. In causa in qua Deo placere cupio homines non formido LONDON Printed by I.D. for Iohn Williams at the Signe of the Crane in St. Pauls Church-yard 1640. TO ALL SVCH FAMOVS WORTHIES as are both able and zealous Patrons of the Church and State and of such as endeavour the good thereof Grace Mercie and Peace be multiplied from God our Father and from the Lord Jesus Christ Right worthie of Renowne THIS is a Piece which craves your Patronage It containes nothing but what is just and honest and yet is like enough to meet with such as shall oppose it For I both know and finde it true by experience that hee who sides not with the humours of the common multitude incurres the odium of not a few And indeed my comfort is 't was alwaies so Obsequium amicos veritas odium parit That great Apostle could have said as much Galae 4.15.16 for whereas he remembers the good will that the Galatians once bore towards him he findes the case quite altered and is now become their enemie because he telleth them what is truth Not that he ever taught them other but because hee presseth the more earnestly where he fears or findes their reluctation They had as well appeareth a minde to go astray and he not yeelding to them but directing otherwise is slighted for his labour But if it be good as he also speaketh to be zealously affected alwaies in a good thing 't is fit that men submit and learne with patience till they come to the knowledge of what is good otherwise their zeale cannot but be preposterous and violent passions take place of true and righteous informations This is that which I only ayme at a rectifying of such as walke amisse and if herein my poore endeavours may but finde a curteous acceptation I account my paines as much as nothing being alwaies willing to promote what I can the happie prosperitie both of the Church and State When therefore this Booke which I now send abroad shall be so happie as to kisse any of your hands be pleased to shelter it under the zealous wings of your favourable protection And so praying God to blesse you alwaies I rest devoted to do you the best service that I can Iohn Swan TO THE CHRISTIAN and courteous Reader WElcome prosperitie knowes not how to advance her stately Standard in any such society which by means of faction and want of unitie is miserably dis-joynted For let the bodie be without ligaments and it cannot stand the joynts that should helpe to uphold it will be quickly broken and so fatall ruine steps on too fast and proclaimes that mischiefe which for the want of concord followes as an effect of such a want In consideration whereof my unfeigned wishes and good desires have put me forward to cast in one poore Mite among others who are not onely joyfull and glad to see but willing also to advance the desired beautie and happie prosperitie both of the Church and State whose mutuall dependance is such that the welfare of the one is the prosperitie of the other both helping to uphold the good of one another Whereto is pertinent that famous speech of Gulielmus Occam to Lewis the fift Domine Imperator defende me gladio ego te defendam calamo Protect thou me with thy sword Lord Emperor and I will defend thee with my Pen. And indeed 't was right For as Moses and Aaron were sent together and as the Priests of old were employed even inbidding battell to the enemie and inquirie not seldome made at the mouth of the Prophets concerning affairs of the like nature So should still the Church and State be truly united each to other and be mutuall upholders one of another Turbulent dispositions wish well I feare to neither for with them the troubled waters are the sweeetest streames and to kindle the fire of contentiou their highest ayme But farre be it from any sonne of Peace to have either his heart tongue or penne defiled with the filth of such proceedings Rather let it be the care of us all not onely to marke them who cause divisions and avoyd them as St. Paul directeth Rom. 16.17 but to oppose what we can the disobedient disturbers of this our Israel For if Saint Peter were resisted when he tooke a wrong course to knit well together the Jewes Gala. 2.11.12.13 and the Gentiles then let not others thinke it strange that in a way which is unwarrantable they meete with such as shall oppose them As for my sefe I know both mine owne strength and mine owne wants It is little I confesse that I am able to doe but am not therefore discouraged to doe what I can Saint Austine did as much or more in the Churches quarrell as any Father of them all and yet Saint Hierome was a better Linguist There be diver sitie of gifts 1 Cor. 12. sayth the Apostle but they proceed all from one Spirit and are given also for one end namely for the edification or good of one another Reade therefore and judge impartially let by-respect be set aside For though it oftentimes prevailes so farre with no few Readers that according as they either valew or dis-esteeme the Author they receive or slight his writings yet 't is a fault and faults we know must bee amended otherwise the worst must needes be theirs who march unmindfull of their reckoning Whereunto let me adde that which is also common namely That be a mans intentions never so sincere yet if the subject of his discourse be not agreeable to the ignorant fancies of every resolved and selfe-will'd opposite his bookes shall be either not read at all or look't upon with a scornefull and supercilious eye the lash of censure not being wanting where a prejudicate opinion bears the sway And this I may the rather mention because among such as these I have somewhat felt in my former booke the truth hereof Yea and have beene blamed also even for the very Title that I put unto it that is to say for giving it the name of Profano-Mastix Which howsoever distasted cannot be so impertinent as some imagine For rudenesse and irreverence savours too much of prophanation which takes I dare say firme hold of them who obstinately refuse to worshippe God in the beautie of holinesse notwithstanding there be manifest proofes for such a practice And for their sakes it is that I chiefely prefixed so smart a
such And herein there is one thing more which I grieve to utter that hospitalitie charity and means of doing good should in a manner be quite dead and gone And why is that but by reason that all is too little to maintaine this their apish pride these their foolish fashions with other as vaine and idle spendings for by how much we are the more in wast unto our selves by so much we are the lesse to God the King the poore and honest neighbourly societie Whereas on the contrary if every one would be orderly contained within their owne bounds and unthrifts wast lesse by unwarrantable courses I dare be bold to say that many sorts of men might have where with all the better to shew their zeale to the Church and state wherein they live might be hospitable charitable yea and might entertaine many friends and acquaintance with that which to the entertaining of a Prince or Prince his Ambassadour is scarce so much as the Widdowes two mites cast into the treasury Beside all which with much more that are the charges of a watchfull Prince there be times also of more then ordinary necessity and then a King may not spare out of his royall prerogative to raise an Army or presse of men from among his subjects and have a stricter hand over mens persons children and goods then at other times The testimony of which truth is in the first booke of Samuel the 8. chapter at the 11. ◠Sam. 8.11 verse and so on to the end of the 17. verse where the words be these This shall be the manner or right of the King that shal reigne over you Hee shall take your sonnes and appoint them for himselfe for his charets and to be his horsemen and some to runne before his charet Hee shall appoint some to be captaines over thousands and captaines over fifties and some to make him weapons for the warre He shall take your daughters your fields the tenth of your seed your Men-servants and Maid-servants together with the best of your yong-men and Asses And at the 17. verse The tenth of your sheepe and ye also shall be his servants But to this perhaps it may be objected Object that the drift or intent of the foresaid speech was to deterre the people from having a King and not to shew the rights or the Royalties of a King Whereto I answer that the main drift was indeed to deterre them Answ But as there cannot be an effect without a cause so that the thing intended might be effected he sheweth how farre the power and right of a King once set over them might extend it selfe I say might For it no where appeareth that Saul put in practise all these things here mentioned And therefore should it in the second place be objected that Samuel deterres them not by shewing the lawfull power of a King but by declaring the customes of a Tyrant it must be granted that Saul was to be such a one as is there described or else in my judgement they are wide from the matter Saul I grant was tyrannous enough in his cruelties against David and bloodie practises against the Priests formerly mentioned But if in case of necessity he had beene forced to doe what this scripture declareth I doubt not but he might have done it without the imputation of injustice or of any tyrannous usurpation For be it granted that if the extreamity of this were ordinarily urged by a King or put in practise upon every triviall slight occasion or without just cause it were not better then tyrannie as wee are taught in Deut. 17.20 yet on the contrarie for a King to exercise such or the like authoritie over his Subjects when any imminent danger or knowne necessity shall compell him to it is no tyrannie but the toppe and high branch of his regall power and royall prerogative For if not in such cases then in what is it that A King may doe whatsoever he pleaseth where his word is there is power Ecelos 8.3.4 and who may say unto him what dost thou And be it granted that this be not done out of tyrannie but necessity it serues not onely for safetie but for tryall also of a subjects inclination or affection towards his Prince Yea and thus also may be said even when we speake more generally not onely of this but of all the foresaid occasions comparing one time and businesse with another Neither do I finde that there is or can be any time wherein the head ought not to bee strengthened For by suffering the head to bee weake how can the body prosper Or if the Kings treasury be not like a spring how can the waters of safetie be conveyed into the Cisternes of his subjects And therefore to bee as some are so much be witched to what wee have that we had rather loose all then part with some argues as well folly as malignity For as the Moone and starres would fall infinitely short of that bright lustre which now they have if the Sunne were stripped of his abundant shining So take from a King his Royall prerogative with the Consistorians and their peevish adherents stint him to the modicums of the churlish Nabalists and let him be as if hee were a King and no King and then his very people will in a short space find that as from his flourishing comes their happinesse So from his want comes their miserie But here perhaps will some man object Object out of Deut. 17.17 That a King may not gather unto himselfe much silver and gold and therefore it is in vaine to urge that he should have a full treasury To which I answer Answ that this text toucheth none but those who are tyrannous cruell griping oppressing Princes who ayme at nothing more then at their owne private profit no whit regarding the safety and welfare of their subjects whom God hath committed to their care trust But as for others whose care and employments are such as I have alredy mētioned it meddles not with them for they may not onely have tribute paid them Subjectionis testificandae gratia in token of subjection but also that they may be inabled to undergoe with cheerefulnesse the costs and charges appertaining to the manifold and unknowne affaires of the common-weale together with the education of their off-spring which in hereditarie Kingdomes cannot but be acknowledged among loyall subjects as the welcome Stemmes and hopefull branches for the future times For these are indeed those royall spirits of life which can put full measures of wished joy into a peoples heart for where the case stands thus though the Sunne may set no night appeares but the day is still kept in brightnesse by the happie arising of another Sunne In a word therfore to looke yet once againe unto our selues our land hath beene and still is a treasury and a storehouse for Gods blessings but God grant that among our other sinnes our disobedience ryot pride and
See Mat. 10. and Luk. ch 2.8 10. ver 3. Then after them the seventie Disciples Christ likened the first to sheepe the second to lambes thereby declaring that there was a greater dignity in the one then in the other and that the first-sent had not onely the priority of time but of place and authoritie It was Christs owne act and therefore let no man presume not so much as to thinke of joyning together those whom Christ hath put asunder And so saith the ordinary glosse Sicut in Apostolis forma est Episcoporum sic in septuaginta Discipulis forma est Presbyterorum secundi ordinis as it is alledged by Stella and Aquinas It is also so understood by Theophilact and sundry others upon the tenth of Luke viz. that the seventy were inferiour to the twelve Some expresse it thus that the seventy in stead of Aarons sonnes should be amongst us as inferiour Priests others thus that the twelve were as the chiefe Captaines and Commanders in the Church And although in these ordinances it is as if Christ tooke patterne from the Law wherein all Priests were not equall yet is it nothing against the abrogation of the Law For the Ceremonies both might be and were abolished although the forme of the old governement bee still retained seeing that was a thing which pertained not so much to types and figures as to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rule of doing things decently and in order for paritie is the next way to bring all things to an Anarchy and so no order unlesse there bee an order in confusion And without doubt when our Saviour said Dic Ecclesiae Tell it to the Church he had an eye to those whom hee had made cheife in authority above the rest And all this whilst Christ lived Next if we have respect to the times of the Apostles we shall find that Saint Paul though last called 2 Cor. 11.5 yet not a whit inferiour to the â—hiâ—fest Aposles by warrant from the holy Ghost appointed Timothie to bee a Bishop over all the Churches of Ephesus saying I besought thee to abide still at Ephesus when I went into Macedâ—nia 1 Tim. 1 3. to charge some that they teach no other doctrine At the end therefore of the second Epistle to Timothy it is said that it was written from Rome to Timotheus the first elected Bishop of Ephesus Tit. 1.5 And to Titus he also writeth thus For this cause I left thee still in Crete that thou shouldest set in order the things that are wanting and ordaine Elders in every City The end likewise of that Epistle witnesseth that it was directed to Titus the first elected Bishop of the Cretians And in the stories of the Church declaring the Acts and Monuments of ancient times thus we read Eusebius reporteth in his third book and fourth Chapter of Ecclesiasticall historie that Timothy was the first Bishop of the whole precinct of Ephesus in as ample manner as Titus was cheife Bishop of all the Churches of Crete 〈◊〉 2. c. 16. Hee also writeth that Saint Marke did institute the Churches of Alexandria lib. 2. c. 24. And in another place that Anianus did immediately succeed Marke the Apostle in the said Churches of Alexandria And againe Iulian the tenth had the Bishopricke of the same Churches 〈◊〉 5. c 9. and in his third booke and 20. chapter speaking of Saint Iohn When he returned saith he out of Pathmos to Ephesus at the request of others he visited the places bordering thereupon that he might ordaine Bishops constitute Churches and elect Clergie men by lots whom the Holy Ghost had assigned and comming to a City not farre of he cast his eyes upon that Bishop which was set over all the rest and unto him hee committed the tuition of a young Gentleman saying I doe earnestly commend this young man unto thee witnesse Christ and his Church Nay before this alledged of these Apostles we read in scripture of Philip one of the seven Deacons who being sent forth an Evangelist preached and baptized but neither might nor did ordaine others to doe the like For when the Apostles heard that Samaria had received the word of God they send thither Peter and Iohn because they had power of imposition of hands which Philip had not as is recorded in the eight chapter of the Acts of the Apostles Act. 8.14.17 Nor did Saint Paul but set downe rules how Bishops should behave themselves which were in vaine if the Church ought of right to bee without them But among all passages this may not slip namely that the seven Churches of Asiae had their Bishops even at the very time when the Spirit of God endeavoured to lay open the particulars of their faults And yet amongst all the things worthy of blame wherewith they were charged there is not a word against them for being governed by Bishops and surely that order had not escaped reprehension if it had not beene knowne to have beene of divine Institution And next the testimonies being thus cleare can any but a mad-man thinke that they are meant only of ordinary Parish Priests such as are now as if every such Priest should bee a Bishop Or if of other Bishops is there any colour for it that they should be Bishops onely in title without jurisdiction when one as we see is plainly said to have the governement of many Churches which by the Apostles were founded planted constituted or appointed Certainly the word Churches in the plurall number doth not import more Catholike Churches then one for there is but one and therfore by Churches is meant the severall plantation of Churches to be setled and governed by their Bishops some one having the cheife oversight of as many as were within the bounds of one precinct and some other of as many as were within the bounds and limits of another precinct For that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by Eusebius is thus to be taken both the word Churches formerly mentioned as also the grammaticall signification thereof doe fully witnesse Of which Scapula in his Lexicon writeth after this manner namely that it signifieth Accolarum conventus et Accolatus sacraque vicinia And therefore may bee taken for many Churches within any limited Precinct or jurisdiction namely for a Diocesse either large or small which is but as a great and generall Parish Mr. Seld. hist of Tithes c. 6 page 80. the lesser being since called by the same name because they limit the people unto which particular Church they are to go and unto which to pay their tythes Thus were the first beginnings The imitations continuations and inlargements were afterwards and built upon the same grounds when as the number of beleevers increased there was a more generall division of Congregations into a greater number of particular parishes Yet so as they were to have their dependance on the mother Churches first erected and to be governed by every such Bishop
dare say nearest to those of the Primitive times and shall I hope come every day more neare then other to them insomuch that if then it might be truly said not only that the Kings daughter was all glorious within but that her clothing likewise was of wrought gold so also now For whereas the factious from time to time together with their silly Proselytes have endeavoured to cry downe that uniformity which best becommeth God's publike worship it is more like to be advanced now then ever since the dayes of Reformation And 't is for certaine a good and pious worke God's blessing therefore light upon them who do their best to set it forward for it will cause that beauty of holinesse to be apparent which best beseemes devote sincere and pious worshippers 3. The third sort are Schismaticks a perverse and peevish generation who will not come but where they affect and when they please and yet these be they who are all for hearing For were it not for Sermons it were more then a miracle to see them approach God's holy Temple And so Saint Chrysostome observed of some in his time Chrysost hom 3. in 2 Thess saying thus Why therefore do we enter the Church except we may heare one stand up and preach And yet not every one neither For it is seldome when that their owne Pastor can please them They have an itch in their braines and must be fed by such as they best affect and as for Learning and Conformity they grinne and snarle against it This maketh them runne to and fro to seeke out such as spit against set forms of prayer disrespect Churches delight in the breach of Canons hate Discipline contemne orders and despise Bishops although the Scriptures teach them a lesson which is cleane contrary and in particular telleth not obscurely that He who wil not obey the Church must be accounted as an Heathen and a Publican Math. 18.17 But let the Scripture say what it wil if it makes against them such is their humour that they care not for it and therefore they who be most disordered are best affected These they will follow from parish to parish from town to towne from city to city from one kingdome to another people yea from one England to another And if it be that upon necessity they must sometimes frequent their owne parish Churches they will if it be possible be Tardè venientes Late commers for what care they for Common prayers That kinde of Service may not be touched they contemne they scoffe they inveigh against it But let them take heed that this foule sinne be never laid unto their charge They sinke without recovery who persisting kicke at what they should embrace And therefore let them take heed I say that God wipe not out their names out of the Booke of life for scorning that Booke which as I have else where shewed containes the services of the living God in which I know nothing contrary to his holy Word For although the Prayers be short mixed with many ejaculations and the forme of them be set and not conceived by men ex tempore yet is it no just plea to except against them It is enough for Heathens and bragging Pharisees Math. 6.7.8.9 Math. 23.14 Mark 12.14 Luke â—0 47 Eccles 5.2 to make long and idle babling prayers but as for those who will avoid the censure of our Saviour and vanities which Solomon observed in divine Service it is for them not only to let their words be few but also to regard that they be not rash with their mouthes nor hasty to utter any thing before God It was certainely in another case that Christ would not have his Apostles to be carefull what to speake for this was in cases of persecution Math. 10.19 when they should be enabled to speake before those unto whose judgement Seate they should be brought a singular gift in those dayes to the holy Martyrs But for Prayer he gave his rule of Pray thus and that even then when he blamed such as prayed otherwise Thus or after this manner That 's first Let thy words be few and next Let the forme be Set. And so thou hast a perfect Thus made up of these two as hath been the Churches practise in all Ages ever since For first they did not onely pray in those very words and season all their service with that Prayer of the Lord but even the Prayers that they made were Creberrimae brevissimae frequent and full of fervent brevitie Because in a long and tedious Prayer not well compacted as there may be many vaine and idle repetitions 1 Cor. 14.16 so a weake devotion may be lost but being short often Amens and answers are required and so the attention kept the better waking And by how much the more earnest by so much the shorter and fuller of ejaculations as in the end of our Letanie well appeareth We doe not conjure then nor cut our Service into shreds when with instant cryings the eager spirit doth shew how fervently it Askes it Seekes it Knocks And so also for the second they used formes set and digested least somewhat might be uttered through ignorance or carelessenesse which might be contrary to the Faith as in ancient councells is declared Concil 3. of Carth c. 23. Concil Milv Chrysost hom 18. in 2 Cor. 8 And so also speaketh holy Chrysostome Our Prayers sayth he are common all say the same Prayer Nor was it but an injuction to Aaron and his Sonnes to use a short set forme when they blessed the people Numb 6.23 Nor was it likewise but the practise of holy Meses who was faithfull in the house of God to have one set forme of blessing Heb. 3.2 which he used at the removing and resting of the Arke Numb 10.35.36 And did not Saint Paul blesse often in the same words read his Epistles and 't is apparent and chiefely see what he sayth in the 1 Cor. 14.26 How is it when ye come together that every one of you hath a Psalme hath a Doctrine hath a Tongue c. Let all things bee done unto edifying Nay more even he who taught his Disciples to pray in that manner formerly mentioned did also pray before his Passion more then once or twice not in other but in the same words For looke in what words he prayed to the Father at the first of the three times there recorded in those he prayed at the second and third time also And will none of these things move thee to come betimes to Gods house and to performe all duties as well as some or art thou so singular by thy selfe as that thou scornest to pray with thy neighbours at the appointed time after the appointed manner and in the appointed place If thou art then Scalam in Coelum erigito Make thee a Ladder and ascend up into heaven from us as Constintine once said to Acesius Sozom. lib. 1. c. 21. for