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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45214	A defence of the humble remonstrance, against the frivolous and false exceptions of Smectymnvvs wherein the right of leiturgie and episcopacie is clearly vindicated from the vaine cavils, and challenges of the answerers / by the author of the said humble remonstrance ; seconded (in way of appendance) with the judgement of the famous divine of the Palatinate, D. Abrahamvs Scvltetvs, late professor of divinitie in the University of Heidelberg, concerning the divine right of episcopacie, and the no-right of layeldership ; faithfully translated out of his Latine.	Hall, Joseph, 1574-1656.; Scultetus, Abraham, 1566-1624. Determination of the question, concerning the divine right of episcopacie.	1641 (1641)	Wing H378; ESTC R9524	72,886	191

songs and prayers which were ever used before their sacrifices For before every of their severall sacrifices they had their severall songs still used in those times of peace all which accurately written were transmitted to the subsequent generations from the time of Moses the Legat unto this day by the ministery of the high Priest This Book did that high Priest embezell wherein was contained their Genealogies to the dayes of Phineas together with an historicall enarration of the yeares of their generation and life Then which book there is no history besides the Bookes of Moses found more ancient Thus that ancient Record That there were such forms in the Jewish Church we doubt not but that they should be deduced to the use of the Church Evangelicall to save the labour of their devotions is but a poore and groundlesse requisition Those formes which we have under the names of St. Iames who was as Egesippus tells us the first Bishop and Leiturgus of Hierusalem of Basil and Chrysostome though they have some intersertions which are plainly spurious yet the substance of them cannot be taxed for other then holy and ancient And the implication of the ancient Councell of Ancyra is worthy of observation which forbids those Presbyters that had once sacrificed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to offer or to preach or to serve in the holy Liturgies or administrations Howsoever I perswade my selfe every ingenuous reader finds reason and authority enough in this undeniable practise of antiquity to out-face an upstart conceit of some giddie heads that condemne all formes of prayer be they never so holy because such Now what should a man doe with such sullen and crabbed pieces as these If he crosse them in plaine termes he is false If he comply with them in good words he Rhetoricates What have I professed concerning conceived prayers but that which I ever allowed ever practised both in private and publike God is a free Spirit and so should ours be in powring out our voluntary devotions upon all occasions Nothing hinders but that this liberty and a publique Liturgie should be good friends and may goe hand in hand together and whosoever would forcibly sever them let them beare their owne blame I perceive this is it which these techy men quarrell and dislike that I make the applause of conceived prayer but a vantage-ground to lift up the publique forme of our sacred Church-Liturgy the higher which they are indeed loth should stand upon even termes yea above ground professedly wrangling first at the Originall then the confirmation of it For the first I had said our Liturgy was selected out of ancient modells including in a parenthesis not Roman but Christian and thereby signifying as any ingenuous reader would construe it that our said Liturgie had no relation either to the place or religion of Rome but only to the Christian and holy matter of those godly prayers Now these charitable men fly out into high termes and beseech your Honours to consider How ye may trust these men who sometimes speaking and writing of the Roman Church proclaime it a true Church of Christ and yet here Roman and Christian stand in opposition Ignorantly or maliciously when any man may see here is not an opposition meant but a different modification As when the Prophet sayes I am a worme and no man Or the Apostle It is no more I but sin Or I live yet not I but Christ liveth in me Neither is any phrase more common in our usuall speech In what sense we hold the Roman a true Church is so cleared by the unanimous Suffrages of unquestionable Divines that this iron is too hot for their fingers Being then thus qualified our Liturgie needs not be either ashamed of its originall published in King Edwards proclamation or blankt with their unjust aggravation The composers of it we still glory to say were holy Martyrs and Confessors of the blessed Reformation of Religion and if any rude hand have dared to cast a foul aspersion on any of them he is none of the Tribe I plead for I leave him to the reward of his owne merits Thus composed and thus confirmed by the recommendation of foure most religious Princes and our owne Parliamentary Acts they dare not absolutely discharge it but they doe as they may nibble at it in a double exception The one of the over-rigorous pressing of it to the justling out of Preaching and conceived Prayer which was never intended either by the Law-makers or moderate Governours of the Church The other that neither our owne Lawes nor K. James his proclamation are so unalterable as the Lawes of the Medes Persians Which bold flout how well it becomes their gravity and pretended obedience we leave at either Bar. After an over-comprehensive recapitulation of their exploits in this mighty Section they descend to two main Quaere's whereof the first is Whether it be not fit to consider of the alteration of the present Liturgie Intimating herein not an alteration in some few expressions excepted against but a totall alteration in the very frame of it as their reasons import Yes doubtlesse Sirs ye may consider of it it is none of the Lawes of the Medes and Persians What if the weak judgement of K. Iames upon some pretended reasons decreed all forbearance of any farther change What if that silly and ignorant Martyr D r Taylor could magnifie it to B. Gardner and others as complete What if great Elogies and Apologies have been cast away upon it by learned men since that time What if Innovations in Religion be cryed out of as not to be indured yet consider of the alteration Neither need ye to doubt but that this will be considered by wiser heads then your own and whatsoever shall be found in the manner of the expressions sit to be changed will doubtlesse be altered accordingly but the maine fabrick of it which your reasons drive at my hope is we shall never see to undergo an alteration Yet still do you consider of this your projected alteration whiles I consider shortly of the great reasons of your consideration First it symboliseth much with the Popish Masse Surely neither as Masse nor as Popish If an holy Prayer be found in a Roman Portuise shall I hate it for the place If I find gold in the Channell shall I throw it away because it was ill laid If the Devills confessed Christ the Son of God shall I disclaime that truth because it passed through a damned mouth Why should we not rather allow those good prayers which symbolize with all Christian piety then reject those which dwel amongst some superstitious neighbours It was composed you say into this frame on purpose to bring Papists to our Churches Well had it been so the project had been charitable and gracious What can be more thank-worthy then to reclaime erring soules But it failed in the successe Pardon me brethren if it had done so it was neither the fault of

Faith there therefore he commandeth Timothy to stay at Ephesus Titus at Crete not as Evangelists but as governors of the Churches And indeed the Epistles written to either of them doe evince the same for in these he doth not prescribe the manner of gathering together a Church which was the duty of an Evangelist but the manner of governing a Church being already gathered together which is the duty of a Bishop and all the precepts in those Epistles are so conformable hereunto as that they are not refer'd in especiall to Timothy and Titus but in general to all Bishops and therefore in no wise they suit with the temporary power of Evangelists Besides that Timothy and Titus had Episcopall jurisdiction not onely Eusebius Chrysostome Theodoret Ambrosius Hierome Epiphanius Oecumenius Primasius Theophylact but also the most ancient writers of any that write the History of the new Testament whose writings are now lost do sufficiently declare Eusebius without doubt appealing unto those in his third book of Ecclesiasticall History and 4. chapter Timothy saith hee in Histories is written to bee the first which was made Bishop of the Church of Ephesus as Titus was the first that was made Bishop of the Church of Crete But if John the Apostle and not any antient Disciple of the Apostles bee the authour of the Revelation hee suggests unto us those seven new Examples of Apostolicall Bishops For all the most learned Interpreters interpret the seven Angels of the Churches to be the seven Bishops of the Churches neither can they doe otherwise unlesse they should offer violence to the text What should I speake of James not the Apostles but the Brother of our Saviour the Sonne in law of the Mother of our Lord who by the Apostles was ordained Bishop of Hierusalem as Eusebius in his 2d. book of Ecclesiasticall History 1 chap. out of the 6. of the Hypotyposes of Clement Hierome concerning Ecclesiasticall writers out of the 1. of the Comments of Egesippus relate Ambrose upon the 1. chap. unto the Galatians Chrysostome in his 23 Homily upon the 15 of the Acts Augustine in his 2d. book and 37 chap. against Cresconius Epiphanius in his 65 Heresie The 6. Synod in Tullo and 32 Canon all assenting thereunto For indeed this is that James that had his first residence at Jerusalem as an ordinary Bishop whom Paul in his first and last coming to Hierusalem found in the City almost all the Apostles preaching in other places Gal. 1.19 and that concluded those things which were decreed in the assembly of the Apostles Act. 21. For hee was with Chrysostome Bishop of the Church of Hierusalem from whom when certaine came Peter would not eate with the Gentiles Galat. 2.12 From examples I passe to authorities which Ignatius confirmes by his own authority Whose axiomes are these The Bishop is he which is superiour in all chiefty and power The Presbytery is a holy company of counsellours and assessours to the Bishop The deacons are the imitators of angelicall vertues which shew forth their pure and unblameable ministry He which doth not obey these is without God impure and contemnes Christ and derogates from his order and constitution in his Epistle to the Trallians In an other place I exhort that ye study to doe all things with concord The Bishop being president in the place of God The Presbyters in place of the Apostolick Senate the Deacons as those to whom was committed the Ministry of Jesus Christ in his Epistle to the Magnesians And againe Let the Presbyters be subject to the Bishop the Deacons to the Presbyters the people to the Presbyters and Deacons in his Epistle to those of Tarsus But Ignatius was the Disciple of the Apostles from whence then had he this Hierarchie but from the Apostles Let us now heare Epiphanius in his 75. Heresie The Apostles could not presently appoint all things Presbyters and Deacons were necessary for by these two Ecclesiasticall affaires might bee dispatch Where there was not found any f●t for the Episeopacie that place remained without a Bishop but where there was need and there were any fit for Episcopacy they were made Bishops All things were not compleat from the beginning but in tract of time all things were provided which were required for the perfection of those things which were necessary the Church by this means receiving the fulnesse of dispensation But Eusebius comes neerer to the matter more strongly handles the cause who in his third booke of Ecclesiasticall History and 22 chapter as also in his Chronicle affirmeth that Erodius was ordained the 1. Bishop of Antioch in the yeere of our Lord. 45. in the 3. yeere of Claudius the Emperor at which time many of the Apostles were alive Now Hierome writeth to Evagrius that at Alexandria from Mark the Evangelist unto Heraclius and Dionisius the Bishop the Presbyters called one chosen out of themselvs and placed in a higher degree the Bishop But Marke dyed as Eusebius and Bucholcerus testifie in the yeere of our Lord 64. Peter Paul and John the Apostles being then alive therefore it is cleere that Episcopacie was instituted in the time of the Apostles and good Hierome suffered some frailty when he wrote that Bishops were greater then Presbyters rather by the custome of the Church then the truth of the Lords disposing unlesse perhaps by the custome of the Church hee understands the custome of the Apostles and by the truth of the Lords disposing hee understands the apointment of Christ yet not so hee satisfies the truth of History For it appears out of the 1.2 and 3. Chapters of the Revelation that the forme of governing the Church by Angels or Bishops was not only ratified and established in the time of the Apostles but it was cōfirmed by the very Son of God And Ignatius called that form the order of Christ And when Hierome writes that it was decreed in the whole World that one chosen out of the Presbyters should bee placed over the rest And when I have demonstrated that in the life-time of the Apostles Bishops were superior to Presbyters in Ordination and that each Church had one placed over it doe wee not without cause demand where when and by whom Episcopacie was ordained Episcopacie therefore is of divine right Which how the Prelates of the Church of Rome for almost 300. yeers did adorne with the truth of Doctrine innocency of life constancy in afflictions and suffering Death it selfe for the honour of Christ and on the other side how in succeding times first by their ambition next by their excessive pragmaticall covetousnesse scraping up to themselves the goods of this world then by their heresie last of all by their tyranny they corrupted it that the Roman Hierarchy at this day hath nothing else left but a vizard of the Apostolicall Ecclesiasticall Hierarchy and the lively image of the whore of Babylon our Histories both antient and moderne doe abundantly testifie Wherefore all Bishops are

and Christians have used This yeelded what stick you at That there were prescribed and stinted formes composed by particular men in the Church and imposed upon the rest this will not down with you Wherein I cannot see how ye will avoid your own contradiction For I demand Is this order of praying and administration set or no If it be not set how is it an order and if it be a set order both for matter and form for you cannot I suppose under the name of an order intend a meere Table or Rabrick how can it be other then prescribed if the formes were meerly arbitrary to what use was the prescription of an Order and if they were not arbitrary certainly they were in some sort stinted and imposed But what a poore exception is this that they were composed by some particular men Was it ever heard that a whole Church together framed a forme of prayer Can one uniforme expression bee the originall act of many thousand braines and tongues Certainly some one or few must mold that which all shall both own and use It is a silly ostentation of Antiquity that these men bring against these prescribed formes of Liturgie Tertullian in his Apol. Chap. 30. sayes The Christians of those times did in their Assemblies pray for the Emperour Sine monitore quia de pectore that is not being urged by any superiour injunction but freely out of the loyall inclination of their owne hearts You mis-english it Without any prompter but their own hearts What is this to a prescribed forme Or if they will needs so take it why do they not as well argue That because our Ministers doe ordinarily in their Pulpits pray for the King in their own expressions therefore there is no forme of Liturgie injoyned As for their other testimony it is lesse to the purpose Who ever denied that some things are to be asked according to every mans occasion Doe we abridge this liberty by ordaining a publique forme And if the Lords Prayer be yeelded for an ordinary and stinted forme why not others Since the opposers of stinted forms do upon the same grounds decrie that also S. Austin sayes it is free to ask the same things that are desired in the Lords Prayer aliis atque aliis verbis in other wayes of expression who ever doubted of it Yet themselves will not dare to hold that in S. Austins time there was no publike Liturgy this is but to mock the Reader If Iustin Martyr said that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom they somewhat guiltily translate The Instructer of the people prayed as they falsly turne it according to his ability It is true So doe ours and yet God bee thanked wee have a Liturgie and so had they Neither is this liberty of pouring out our selves in our prayers ever the more impeached by a publique forme since both those may and doe well stand together It is somewhat magisterially said by these men that Set and imposed formes were not introduced till the Arrian and Pelagian heresies did invade the Church And as Clerkly doe they immediately confute themselves by their owne testimonies cited out of the Councell of Laodicea which was before their limited time as being before the Nicene and betwixt that and the Neocesarean Nothing can be more full then the Canon of that ancient Synode That the same Liturgie of prayers should be alwaies used both in morning and evening Yet to mend the matter This say they was a forme of a mans owne prescribing Were it so wherein is that the better But how appears it By another Canon in a following Councell which was the third Councell of Carthage cap. 23. As if Carthage meant to tell what was before done at Laodicea And what say the Fathers at Carthage That in assisting at the Altar so are their words the Prayer should be directed to the Father quicunque sibi preces aliunde describit That is whosoever shall offer to make use of any other form then is prescribed should first conferre with his more learned brethren Plainly implying the contrary to that for which the Answerers alledge it That the usuall and allowed forme was not of his own composing and his own must not be at his own choise That of the Milevitane Councell is shuffled up by the Answerers not with too much fidelity for where they pretend the onely drift of the Councell to be That none should use set prayers but such as were approved of in the Synode The words of the Councell are full and affirmative Placuit ut preces It is ordered that the prayers or orisons which are allowed in the Synod c. shall be used or celebrated by all men nec aliae omnino dicantur and that no other shall be used in the Church then those c. approved in a Synod adding a sound reason ne fortè aliquid c. Lest perhaps something may be composed by them through ignorance or want of care contrary to the Faith Nothing can be more plain then that our Saviour prescribed to his Disciples besides the rules a direct form of Prayer whiles he saith Pray thus Much of which form I find cited as of ancient use out of the Seder Tephilloth of the Jews of Portugall the Antiquity wherof as not knowing how I might avow I expressed my selfe within three dayes of the first impression in the safe termes of the immediate edition which these men wil not be pleased to take notice of lest they should find their mouths to be stopt before-hand and so they should have lost their deare quarrell Howsoever that it may not seeme too strange that our Saviour should take up the formes and usages that had formerly obtained surely that he was pleased to make use in the Celebration of his last and heaven-by banquet of both the fashions and words which were usuall in the Jewish feasts Cassander hath well shewed in his Liturgica The set formes of prayer that were used at the Mincha and other the severall occasions of the Jewish sacrifices I find specified by learned Capellus in his Spicilegium to whom I referre the reader In the mean while since they make such wonder of a set forme used by Gods people ever since Moses his time I shall give them such a hint thereof as perhaps they have not heard of before In the Samaritane Chronicle now in the hands of the incomparable Primate of Ireland the Lord Archbishop of Armach by him procured out of the Library of the famously learned Ios Scaliger thus they shall find After relation of the death of Adrian the Emperour whom these Jewes curse with a Deus conterat ejus ossa which in their computation falls upon the yeare 4513. from Adam Quo tempore abstulit c. At which time say they he tooke away that most excellent book which was in their hands ever since the calme and peaceable times of the Israelites which contained those