Christians forsaking or falling off from Christ or the Christian Religion is Metaphorically called a Scandal a Stone of Stumbling and a Rock of Offence and any man even our blessed Redeemer who spoke did or suffered any thing that accidentally deterred others from believing in Christ or that gave him occasion to desert him or his Doctrine is said to have offended or Scandalized them or given them offence in which sense 1 Cor. 1. 23. Christ is said to be a Scandal or Stumbling-block to the Jews and Luk. 7. 23. saith our Saviour Blessed is he that shall not be offended in me i. e. who shall not take occasion to disert or deny me at the time of my Sufferings see also Matth. 17. 27. 18. 6. 26. 31. 33. Therefore this Basphemer here applyes to himself the very words of the Apostle speaking of Christ crucified nay the very words of Christ himself to induce the poor People to believe that the very cause of the Covenanters is the very cause of Christianity and so deter them upon the Execution of the Rebels from quitting the cursed Rebellious cause Stone of Stumbling or a Rock of Offence and blessed is he that shall not be offended in Christ and his poor Followers and Members because of being Condemned by the World as evildoers As for those things for which Sentence hath passed against me I bless the Lord my p Is not this in effect to assert with the Jesuits That a good intention or meaning doth hallow a bad Action heart doth not Condemn me Rebellious I have not been neither do I judge it to be Rebellion for me to have indeavoured in my capacity what possible I could for the born-down and q He means by Episcopacy and Supremacy with respect to the former of which the Interest of Christ was universally ruined from the time of the Apostles till the French-Reformation and with respect to the latter from the time of Constantine the first Christian Emperour till the time when the Popes under the pretended Vicarship of Christ the King of Sion Subjected the Empire unto the Church And therefore good Christian People is not this a blessed cause which must have obliged Christians to separate from the Catholick Church in the purest times the age of the Apostles for they were Bishops and the age next unto them and to have rebelled under a pretence of Religion and defending the Interest of Christ against the first Christian Emperors to whom the Greek and Latin Churches attributed as much Supremacy in Ecclesiastical Matters and over Ecclesiastical Persons as the English and Scottish do to the King They a 1 Con. Nicen. by Constant. 1 Con. Constantinop by Theodos. Sen. Con. Eph. by Theodos. Junior Con. Chalced by Marcion convocated general Councils fat in them among the Patriarchs Bishops and Presbyters made b Syn. Oecumen Octava Where are the Speeches and Subscriptions of Basilius the Emporor and Leo. Orâ—tions upon Ecclesiastical matters to them and by their c Syn. Oecumen Octava Where are the Speeches and Subscriptions of Basilius the Emporor and Leo. Subscriptions consented to and confirmed what was determined therein And Councils wherein they did not sit used always to beseech them to d Epist. Concil Constantinop 1. ad Theodosium ratify their Decrees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They had power to e Can. 12. and 16. Concil Chalced. Balsam in 16. can Concil Carthag erect new Bishopricks to abolish old ones to f As Theodosius in the Election of Nectarius dispense with the Ecclesiastical Canons and to order many things in Church-Matters which were not defined therein as is plain out of the Code and Novelles and the Capitularia of the ancient French Kings They were Priviledged to come to the g 69. Can. Concil Sexti in Trullo Altar when all other Laies were forbidden and the Clergy to shew how sacred their Persons were and that the concerns of the Church ought to be their chief care h Grot. de imperio summar potest c. 2. 7. called them Priests and Bishops which in these days would pass for Episcopal tantivies as the traiterous Author of the Appeal thinks he wittily speaks There consent was requisite to the Election of Bishops nay they often nominated the Persons to be Elected and had power to i Novil 3. c. 1. Sancimus igitur The reason which the Emperor Justinian gave for that Law was the excessive number of the Clergy which was disproportionate to the Places and Revenue of the Church The Law and the Preface to it deserves to be considered by the Right Reverend and worthy Fathers of our Church forbid the Bishops to Ordain which by the leave of the Romish and Kirk-Writers I take to be a Privative power Lastly They had a power to suspend †Novil 123. c. 1. Sancimus igitur quoties Episcopum opus fuerit ordinari sed etiam illum qui praeter hoc persumpserit ordinare segregari uno anno a sacro ministerio Bishops and Presbyters and also to k Cod. l. 1 Tit. 1. 6. Anathematizamus Nestorium 2. Eutychetem 3. Apollinarium Anathematize Hereticks which signified a power of pronouncing them rightly and duly Anathematized and of doing many other things with respect to the Church-matters and Church-men and because the two Sister-Churches and their Clergy assert as much power to be due to the King in such Causes as the Kings of Judah and the Christian Emperors had therefore the Kirk-Preachers call them l The Author of the Apology Episcopal-Erastian Churches and their Ministers and Bishops Court-Parasites and when they argue from the example of the best Judaean Kings and the most Pious Christian Emperors m Calder-Woods altare Damâ—scenum Naturâ insitum est omnibus regibus odium in Christum The same is to be found in Rutherfords Lex Rex They can tell them by Authority that in all Kings there is a natural enmity against Christ nay they tell the People that the Bishops and their Clergy have ruined the Interest of Christ and that if they will have Christ for their King they must rise up to destroy the Idol of Supremacy and Antichristian Prelacy which supports it and therefore this miserable Wretch being conscious to himself of so good a Cause saith His heart did not condemn him of Rebellion for having endeavoured in his poor capacity to uphold the born-down and ruined Interest of Christ. I once had the diversion to hear a Kirk-Disciple rail at the Rescinding Act and Act of Supremacy which gave me occasion to shew what great power the Greek and Latin Churches granted to be due to the Christian Emperors in Church-matters to which he answered me That it was always natural to Clergy-men to flatter Kings and Emperors and great men just as I have read in one of the Letters which Mr. sent to all the Bishops of Scotland That Pride was always a natural sin to the Clergy which he spoke upon the
portae inferorum non vincent eam tibi dabo claves c. inde per temporum successionum vices Episcoporum ordinatio Ecclesiae ratio decurrit ut Ecclesia super Episcopos constituatur omnes actus Ecclesiae per eosdem praepositos gubernetur cum hoc itaque divina lege fundatum sit miror Epist. 68. he calls the Ordination of a Bishop sub populi assistentis conscientiâ traditionem divinam Apostolicam observationem and instanceth in Act. 1. 15. and Epist. 65. upon occasion of a Deacon reproaching Rogatianus his Bishop Pro solitâ tuâ humanitate fecisti ut malles de eo nobis conqueri quum pro Episcopatus vigore Cathedrae autoritate haberes potestatem quâ posses de illo statim vindicari Meminisse autem diaconi debent quoniam Apostolos id est Episcopos propositos dominus elegit diaconos autem post ascensum domini in coelos Apostoli sibi constituerunt Episcopatus sui Ecclesiae ministros And Epist. 42. to Cornelius Bishop of Rome Hoc enim vel maximè frater laboramus laborare debemus ut unitatem à domino per Apostolos nobis successoribus traditam quantum possumus obtinere curemus Epist. 69. Christi qui dicit ad Apostolos ac per hoc ad omnes praepositos qui Apostolis vicarià ordinatione succedunt qui audit vos me audit Faith of the Apostles and 6 Not in the Faith of the holy Scriptures which command every Soul to be Subject to the higher Powers and which neither teach directly nor indirectly That the Episcopal Government is an Antichristian or the Presbyterian by Kirk-Sessions Presbyteries and Synods a Divine Institution or that the Magistrate hath no privative Power over Ecclesiastical Persons or in causes Ecclesiastical or that Passive Obedience to an unjust Sentence is as great a Sin as Active Obedience to an unrighteous Command c. Primitive Christians and 7 Not in the Faith of the holy Scriptures which command every Soul to be Subject to the higher Powers and which neither teach directly nor indirectly That the Episcopal Government is an Antichristian or the Presbyterian by Kirk-Sessions Presbyteries and Synods a Divine Institution or that the Magistrate hath no privative Power over Ecclesiastical Persons or in causes Ecclesiastical or that Passive Obedience to an unjust Sentence is as great a Sin as Active Obedience to an unrighteous Command c. Protestant Reformed Churches and particularly of the 8 Not in the Faith of the holy Scriptures which command every Soul to be Subject to the higher Powers and which neither teach directly nor indirectly That the Episcopal Government is an Antichristian or the Presbyterian by Kirk-Sessions Presbyteries and Synods a Divine Institution or that the Magistrate hath no privative Power over Ecclesiastical Persons or in causes Ecclesiastical or that Passive Obedience to an unjust Sentence is as great a Sin as Active Obedience to an unrighteous Command c. Church of Scotland whereof I am a poor Member that has been so wonderfully Carried on against so much Opposition Athanasius who flourished Anno Dom. 326. writing to Dracontius Elected to a Bishoprick and refusing it saith Quod si nullam omnino merâ—edem Episcopi functioni destinatam credis servatoremque â—ui eam ita instituit contemnis Damasus who flourished Anno Dom. 367. Epist. 4. de chorepiscopis Nullus ex Septuaginta discipulis quorum speciem isti gerunt nil de hoc quod Apostolis eorumque successeribus Episcopis specialiter debebatur legitur assumpsisse Epiphanius who flourished Anno Dom. 360. Haeres 75. writes thus Docet divinus Apostoli sermo quis sit Episcopus quis Presbyter cum dicit ad Timotheum qui erat Episcopus Presbyterum ne objurges Ambrosd de dignit sacerdot writes thus Claves illas regni coelorum in beato Petro cuncti suscepimus sacerdotes i. e. Episcopi for in the following Chapters he asserts That the Bishops in St. Peter received the Keys from Christ and the Presbyters from them Augustin ad Quod vult deum de haeresibus among other Heretical Opinions of Tom. 6. Aerius reckons this for one Quod docebat Presbyterum ab Episcopo nullâ differentiâ debere discerni De verbis dom Serm. 24. Dicit ergo qui vos Spernit meSpernit Si solis Apostolis dixit qui vos spernit me spernit Spernite nos si autem sermo ejus pervenit Tom. 10. ad nos vocavit nos in eorum loco constituit nos videte ne spernatis nos ne ad illum perveniat injuria quam nobis feceritis Ad Crescon Grammat l. 1. Attende etiam quod quemadmodum ad Titum cum explicaret Paulus qualis esse Episcopus debeat there he asserts Titus to have been a Bishop Non ergo solos qui ex circumcisione sunt sed eos maximè tales esse ait oportere tamen in doctrinâ sanâ redargui refellique ab Episcopo vaniloquos mentis seductores indubitatâ praeceptione firmavit There he saith That St. Paul commanded all Bishops in Titus to exhort and convince Gainsayers And in the next words he saith He looked upon that Precept as given to himself Unde hoc etiam mihi jussum esse cognosco hoc pro viribus ago Enarrat in Psalm 44. in our Translation the 45. 16. v. Pro patribus tuis nati sunt tibi filii Quid est pro patribus tuis nati sunt tibi filii patres missi sunt Apostoli pro Apostolis filii nati sunt tibi Constituti sunt Episcopi Hodie enim Episcopi qui sunt per totum mundum unde nati sunt ipsa Ecclesia patres illos appellat ipsa illos genuit ipsa illos constituit in sede patrum Apostolórum non ergo te putes desertam quia no vides Petrum quia non vides Paulum quia non vides illos per quos nata es de prole tua tibi crevit paternitas Contra literas Petil. lib. 2. c. 51. Cathedra tibi quid fecit Ecclesiae Romanae in quâ Petrus sedet in quâ hodie Anastasius sedet vel Ecclesiae Hierosolymitanae in quâ Jacobus sedit in quâ hodie Johannes sedet quare appellas Cathedram Pestilentiae Cathedram Apostolicam Chrysostome in his Homily on Ignatius saith he was Successor to St. Peter in the See of Antioch ordained by the Apostles ut tanto principatu dignus and in his Homilieâ— on Timoth. and Titus he expresses his opinion of Bishops as of an Apostolical Institution Perhaps it may seem superfluous to shew further how effrontedly this Antiepiscoparian speaks in saying He died in the Faith of the Primitive Christians but because the Presbyterians have the confidence to represent Hierom as a Patron of their Cause I will take a little more pains to shew how they have abused the World by this pretence in demonstrating that this Father held the
most affectionate Servants Rothes Montrose Lesly Mar. Montgogomery Loudoun Forrester Texts of Scripture which the Presbyterian Preachers Blasphemously misapplied to the Solemn League and Covenant 2 Kings 11. 17. AND Jehojada made a Covenant between the Lord and the King and the People That they should be the Lords People between the King also and the People Isaiah 44. 5. One shall say I am the Lords another shall be called by the name of Jacob and another shall Subscribe with his hand unto the Lord. Josh. 24. 25. So Joshua made a Covenant with the People the same day and gave them an Ordinance and Law in Sichem Deut. 29. 25. Jerem. 22. 8 9. Wherefore hath the Lord done thus unto this Land and to this great City Then Men shall say Because they have forsaken the Covenans of the Lrod God of their Fathers which he made with them when he brought them out of the Land of Egypt 2 Chron. 34. 31 3a And the King stood in his place and made a Covenant before the Lord c. 1 Chron. 16. 15. Be ye mindful always of his Covenant Jerem. 11. 2 3. Speak unto the men of Judah and Inhabitants of Jerusalem and say unto them Thus sâ—ith the Lord the Lord God of Israel Cursed be the man that obeyeth not the words of this Covenant With many more which occur in their Writings See Note w. on the first Speech ERRATA Page 37. line 29. for Twenty two read Twelve on the Title-page of the Narrative for 1669. read 1679 THE LAST SPEECH OF Mr. John Kid. With Annotations thereupon Right Worthy and Well-beloved Spectators COnsidering what bodily distempers I have been exercised under since I came out of the a Which was applied to him to make him Confess his Accomplices in the Rebellion and answer to such Questions as Authority asked him in order to the perfect discovery of it which before he was brought to the boot for that is the name of the Instrument of Torture he Jesuit-like refused to do Contrary to the manner of the Primitive Christians to whom the Rebellious Covenanters are blasphemously compared in the Apology for the persecuted Ministers and Professors of the Presbyterian reformed Religion Printed 1677. of whose behaviour at the criminal Tribunals Tertullian writing in his first Apolog. saith That it was their Custom freely to Confess when they were examined by Authority Christianus vero si denotatur gloriatur si accusatur non defendit interrogatus vel ultro confitetur But the †2d Act of the 2d Session of the 2d Parl. of Charles the 2d began at Edinb July 28. 1670. Rebellious Covenanters quite contrary when they are required by his Majesties Authority to declare either simply or upon Oath what they know of Rebellious Field-meetings and the persons who were present at them and disorders done therein are wont to give either shifting Equivocating Answers or else not to answer at all contrary to their Allegiance as Subjects and in contempt of the lawfull Powers and of God who hath ordained them but exactly according to the Doctrine of the Jesuits in the Rhemish notes on the New-Testament Acts. 23. which say If thou be put to an Oath to accuse Catholicks for serving of God as they ought to do or to utter any innocent man to Gods enemies and his thou oughtest first to refuse such unlawfull Oaths but if thou hast not Constancy and Courage so to do know thou that such Oaths bind not at all in Conscience but may and must be broken under the pain of Damnation Torture being scarce two hours out of my Naked Bed in one day it cannot be expected that I can be in a Capacity for saying any thing to purpose in such a Juncture especially seeing I am not as yet free of it However I cannot but Reverence the good hand of God for good upon me and desire with all my soul to bless him for this my b As if this Rebellious Pseudo-Minister who helped to Preach eight or nine thousand Subjects into arms against their Lawful Sovereign Suffered for the same Cause as did the Blessed Apostles who rejoyced that they were counted Worthy to suffer for the name of Christ. Acts. 5. 41. present Lot It may be there are a great many here that judg my Lot very sad and deplorable I must confess death in it self is very terrible to flesh and blood but as it is an out-let to sin and an in-let to righteousness so it is the Christians great and unexpressible priviledg and give me leave to say this that there is something in a Christians condition that can never put sin without the reach of unsufferableness even Death Shame and the Cross being enclosed and if there be Peace betwixt God and the Soul there is nothing that can damp peace with God through our Lord Jesus Christ which is a most supporting ingredient in the bitterest Cup and under the Sharpest and c There is nothing more common than for these Presbyterian Ministers falsely so call'd to delude the poor people by abusive Applications of and allusions to the passages of the Holy Scriptures after the manner of the Jesuits Thus he by this expression of the Fiery-Trial gives them occasion to consider the Fineings Imprisonments and execution of the Rebels as a Persecution which as Fire tries true from false Gold would distinguish Sincere from Hypocritical Christians i. e. those who would Suffer for Christs Soverainty and the Solemn League and Covenant from those who would desert both As if a Conspiracy against the Apostolical Government of the Church Universal for above 1500 years for so the Covenant deserves to be called could Justifie shall I say or Sanctifie an Insurrection of Subjects against their Sovereign which the defence of the Christian name cannot justifie by the Gospel and by consequence make the Legal Fineings Imprisonments and Transportations of incorrigible Rebells Persecution their executions by Axes and Haltars Martyrdom and themselves Martyrs for the holy Jesus the Prince of Peace who will not have even the very being of his Church and Gospel defended by the Subjects Sword â—â—â—yest Trial he can be expoâ—â—◠〈◊〉 This is my mercy that I have some-what of this to lay claim to viz. d It cannot reasonably be denied but that God hath sometimes irradiated the Souls of Confessors and Martyrs at the time of their Sufferings and begot within their hearts such a secret sense of his favour as hath made them Sing in their torments and rejoyce at death but this is a very extraordinary and unpromised favour and given like the miraculous Gifts of the Holy Ghost but to some of those who have truly suffered for the Cause of Christ. But for such a Malefactor as this who lived in a state of Rebellion against his Sovereign and whose whole imployment was to Preach his Subjects into Rebellion against him for the re-establishment of the Presbyterian Discipline of which the whole Church of God was utterly
but says nothing by way of contrition for his Treasons Schisms and Rebellions which is in plain English Pharise-like to swallow a Cammel and strain at a Gnat. of Duty I have not wanted my own sinful infirmities and weakness So that I may justly say I have no righteousness of my own all is like filthy Rags But g What Episcopal Protestant doth not think himself bound to bless God upon the same account or doth not believe the same things of Jesus Christ or hath not the same trust and affiance in him though I hope better grounded than his is but he must make himself talk at this rate to insinuate to the People that he Suffered for preaching these Gospel-Truths blessed be God that there is a Saviour and an Advocate Jesus Christ the righteous and I do believe that Jesus Christ is come into the World to save Sinners of whom I am the chief and that through Faith in his Righteousness I have obtained Mercy and that through him and him only I desire to have a happy and glorious Victory over Sin Satan Hell and Death and that I shall attain unto the Resurrection of the Just and be partaker of Eternal Life I know in whom I have believed that h By citing part of this passage 2 Tim. 1. 12. he Jesuitically insinuates as if the whole were applicable to him and by consequence that he Suffered for the same cause as the Apostle did viz. for Preaching of the Gospel For the Verse begins thus For the which Cause I also suffer these things nevertheless I am not ashamed for I know whom I have believed and I am perswaded that he is able to keep that which I have committed unto him he means either his Preaching or the Rebellious People to whom he Preached against that day as if he were put to Death for Preaching and they were persecuted for hearing the Gospel Preached he is able to keep that which I have committed to him against that day I i And do not Protestant-Bishops and their Clergy Preach Salvation in Christs name and Christs alone have in my poor Capacity Preached Salvation through his Name and as I have Preached so do I believe and with all my Soul I have Commended and yet I do Commend to all of you the riches of k See note i in the first Speech his free Grace and Faith in his name as the alone and only way whereby ye can be saved It may be many may think but I bless the Lord without any l Is there then no sollid ground to believe that a man who Blasphemously Preached Rebellion in the name of God and who preached it in Assemblies of Armed men in the Fields and who preached those Assemblies into a Marching Army and who Marched himself along with them in Arms I say is there no sollid ground to believe that such a man Suffered as an Evil Doer and not as a Martyr for Christ solid ground that I Suffer not as an Evil Doer and as a busie Body in other â—ens matters but I reckon not much upon that having the Testimony of my Conscience for it was the m Is it not great Blasphemy in this Traitor to compare his Lot first with the Lot of Christ who was put to Death for asserting that he was Messias and the Son of God And 2ly with the Lot of his faithful Witnesses who were put to Death by the Jews for maintaining that Jesus whom they had Crucified was the Messias and that God had Raised him from the Dead and had made him the only Mediator betwixt God and Man and that Salvation was to be had in no other name but his And likewise Suffered by the Gentiles for preaching against Idolatry declaring unto them That God who made Heaven and Earth was the only true God and that Jesus whom the Jews Crucified was raised from the Dead and was the great piacle for the sins of the World c. For which of these Truths or for what other Article of the Creed or for what Doctrine of the Gospel professed by the Catholick Church did this Blasphemer Suffer that he durst compare his Lot to that of Christ and the primitive Christians It is not the Suffering but the cause for which any man Suffers that can justify such a parallel otherwise all Malefactors might take the confidence to Baspheme as well as this Traitor and his Brethren who pretend to suffer for Christ and be conformed unto him in his Sufferings when they are put to Death for most Hainous crimes So that Execrable wretch †In Ravillaâ— Redivivus Mitchel declared in the Speech which he threw among the Spectators That he died a Witness for Christs despised Truth and Interest which God called him to seal with his Blood So Naphtali page 226. brings in those who were hanged at Edinburgh Decemb. 7. 1666. for the Rebellion at Pâ—â—tland-hills speaking thus We are Condemned by Men but this is our rejoycing the Testimony of our Conscience that we Suffer not as Evil Doers but for Righteousness for the Word of God and the Testimony of Jesus Christ. Would you know the Righteousness for which they Suffered It was their Covenant the Presbyterian Government and the Supremacy of the King in Sion Things and notions which the Primitive Christians never knew nor heard of nor whereof one title is to be found in their Writings or in the Word of God Lot of our blessed Lord himself and also the Lot of many of his eminent and precious Servants and People to Suffer by the World as Evil Doers yea I think it I have so far ground not to scare at such a Lot that I count it my Non-such honour and Oh what am I that I should have been honoured so when so many Worthies have n If the Worthies of the cause pant after this incomparable honour why doth not their mighty zeal and ambition render them impatient like some of the Primitive Christians who not being able to stay till God called them presented themselves before the criminal Tribunals fearing lest they might want an opportunity to dye for the name of Christ. Did the Covenanters so pant after the honour of Martyrdom we should see the Rebels render themselves in Troops to Authority and here men not Arraigned cry out in the chamber of criminal Justice and we were at Bothwel-Bridge we should see them throng to bear their Testimony at the Cross or in the Grass-Market of Edinburgh where Mr. Welsh hath foretold and I hope in this he is a true Prophet that he must glorifie God panted after the like and have not come at it and my Soul rejoyceth in being brought to a Conformity with my blessed Lord and Head and so blessed a Company in this way and Lot And I desire to pray that I may not be to any of you to day upon this account a o In the Scripture every thing or Person that is an occasion of a
occasion of their keeping of Coaches and admitting of their Secular Titles for which I likewise find them censured by the Viperous Author of the Reformed Bishop Printed lately at London Ruined Interest of our Lord and Master and for the relief of my poor Brethren Afflicted and r It hath always been the custom of Sectaries to miscall the Execution of the Laws by the odious name of Persecution which common People who seldom consider that the righteousness of the Cause and not the sufferings of the Prosecuted make Persecution are apt to think is really such as often as men suffer upon a pretended The true notion of Persecution stated religious account Therefore I will take an occasion from the abuse of the word by this Deceiver to declare from the words of our Blessed Redeemer That Persecution in the active sence is Inflicting and in the passive suffering of Evil for Righteousness-sake Whosoever then is truly Persecuted must be prosecuted for matters of professed Faith or Principles or for matters of Practice Upon the former account a man is Persecuted when he is prosecuted either for professing under which I comprehend Preaching and Teaching a true Doctrine which he is bound to profess as the Apostles were persecuted by the Jews for professing Jesus to be the Christ or for remonstrating against a false Doctrine which he is bound to remonstrate against as the same Apostles were persecuted for opposing this Doctrine that Moses his Law was to be observed under-Christ But whosoever is persecuted for matters of practise is prosecuted either for matters of Divine Worship which concern the first Table or for Matters of Morality which belong to the Second for there is no Righteousness or Righteous cause which is not reducable to one of these Two With respect to matters of Divine Worship a man is persecuted either upon a Negative account for not Worshipping a false god like the Three Children in Daniel or else for not Worshipping the true God in a false way as St. Paul and the other Apostles were persecuted by the Sanhedrim for not Worshipping God according to the Jewish manner after it was abrogated and these are the two Sorts of Persecution which most ordinarily occur in reading the Scriptures Or 2ly Upon a positive account for Worshipping the true God in a true way or to express it in the Sectaries own tearms for Serving of God as Daniel was cast into the Lions Den for Praying to God against the Kings Decree With respect to matters of Morality a man is also Persecuted two ways First Upon a Negative account when he is Prosecuted for not doing something which is in its own nature or by Gods positive Command Morrally Evil as the good Midwives were in danger of being Prosecuted by Pharaoh for not Murdering the Hebrew-Infants Or 2ly Upon a positive account when he is Prosecuted for doing some good Deed which in such and such circumstances ought to be done as our blessed Lord was Prosecuted by the Pharisees for opening the Eyes of the Blind and healing on the Sabbath-day These distictions being premised let us see in which of these cases the Covenanters are Covenantert not Persecuted Persecuted or which is all one for what they are Martyrs For no man is Persecuted but as far as he is Persecuted he is a Martyr and by his Suffeaings bears Witness to the righteous Cause for which he Suffers First Then they are not Persecuted when they are Prosecuted for professing the Principles of their Party because they are False Impious or both For contrary to the Universal Church of God they hold that Episcopacy is an Unscriptural and Antichristian Constitution That it is a sin to take Episcopal Orders or directly or indirectly to a See the Apologetical Narration and the Apology own the Authority of the Bishops and b See the Apologetical Narration and the Apology unlawfull to hear them or their Clergy Preach Nay That it is lawfull to kill them if they c For then they are Persecuting Prelates inform Authority or Preach or Write against them That the Use of the d A great Apostle of the Covenant Elder Brother to Dr. Owen said that the common Use of the Lords Prayer was a Papistical Charm And a Minister of Galloway thanked God that he had banished two Idols out of his Parish Our Father and I believe in God Lords Prayer the Creed and the Ten Commandments is Superstitious and Idolatrous That the Common-Prayer is an Idol That the observation of e See Bishop Lindseys Narration of the Assembly at Derth Holy-days the four Apostolical not excepted private Baptisms private Communions and Confirmation are unlawful Superstitious and Popish That the Presbyterian Government is of Divine Institution That the f The Apologetical Narration and almost all their Books solemn League and Covenant cannot be rescinded by any power on Earth but obligeth us and our Posterity for ever and that it is lawfull to kill those that g This was the true ground of their implacable hatred to the Marquess of Montross and the late Archbishop of St. Andrews Apostatize from it That the Oath of Allegiance in Scotland and the Oath of Supremacy in England ought not to be taken and That the h The Apologetical Narration see Note y on the first Speech Act of Supremacy unkings Christ That it is unlawful to appear at Bishops i The Apologet. Narrat and Napht. page 126. saith That their Oppressions and grievances by reason of this Court alone do far exceed the pressures and injuries of the Spanish Inquisition whereupon the United Provinces have justified their Revolt from the King of Spain Courts or before the k The Apologet. Narrat and Napht. page 126. saith That their Oppressions and grievances by reason of this Court alone do far exceed the pressures and injuries of the Spanish Inquisition whereupon the United Provinces have justified their Revolt from the King of Spain High-Commission-Court That the Supream Magistrate cannot silence a Minister nor indict a Fast which the good Kings of Judah and Israel and the King of Nineveh did That the l Jus Populi Vindicatum Apologet. Narr Sect. 11. People have a Right to defend themselves and their Covenanted Religion That m Apologet. Narr Sect. 9. The Apology Mitchels larger Speech in Rav. Red. Though the Right of Patronage is far Elder than Popery as is evident from that Law of Justinian Novel 123. c. 18. Siquis oratorii domum fabricaverit and the Council of Toled 9. c. 2. decernimus ut quamdiu fundatores Ecclesiarum presentations to Livings in the Church by Lay-Persons and Collations by Bishops is Popish and unlawful not to mention all their other Principles which are occasionally mentioned in these Animadversions But if all these and their other Doctrines which they profess in opposition to the Church and State be False or Impious or both as most assuredly they are then they are not Persecuted
eos quos baptizaverat suos putabat esse non Christi in toto orbe decretum est ut unus de Presbyteris electus super poneretur caeteris ad quem omnis Ecclesiae cura pertinereâ— schismatum semina tollerentur Having now shewed that the Primitive Christians believed the Function of a Bishop to be distinct from that of a Presbyter and Superior to it and that the Bishops were the Successors of the Apostles and of Christs institution as they were I hope it is plain that this Antiepiscopal Deceiver dyed not in the Faith of the Primitive Christians as he hath the impudence here to profess From what I have here said of the Episcopal Office and Authority I may draw some Corollaries First that the Primitive Catholick Church acted in Conformity to its own Profession in declaring Aerius as an Antiepiscoparian an Heretick Secondly that Church-Government is not indifferent but that the †Episcopos esse in Ecclesiâ debere tanquam institutionem Apostolicam ac ordinationem proinde divinam contra Puritanos contraque Bellà rminum semper sensi qui negat Episcopos à deo immediatè suam jurisdictionem accepisse Sed nihil mirum à Puritanis eum stare quum Jesuitae nihil quà m Puritano-papistae â—int This was the Judgment of King James as is observed by Becanus de Prim. regn Angl. c. 7. Jacobi regis praefat Monar Episcopal is immediately of Apostolical and mediately of Christs institution and by consequence at least as unalterable as the Baptism of Infants and observation of the Lords-Day which the Presbyterians with good reason declare that the Magistrate ought not to change or take away Thirdly that it is Blasphemy to say that Episcopacy is an Antichristian usurpation over the Church Fourthly that to assert with the Covenanters that the Presbyterian-Government is of Divine institution is an Unscriptural Heretical and absurd Doctrine contrary to the Word of God and the practice and profession of the Holy Catholick Church And as this Jesuited Presbyterian died not in the Faith or Profession of the Primitive Christians so he died not in the Faith of the Reformed Churches First not of the Church of England which is Governed by Bishops like the Primitive Churches and after the warrant of their example hath Instituted Ceremonies and worships God by Liturgical Forms Nor secondly of the Reformed Church of France which submits to the regulation of the Edict of Nantes which is a pure and Secular Edict and which hath always worshipped God by a Common-Prayer-Book and observes Holy-days as Christmas Easter and Whitsunday and which reverences Protestant Bishops after the example of Calvin and Beza their first Reformers and owns Ministers Ordained by them and are never without some such in their Church And whos 's †The Kings larger Declaration pag. 75. Pastors especially those of Charenton were offended at the Solemn League and Covenant as an indelible Scandal to the Protestant Cause as also the Professors Ministers and Consistory of Geneva and their neighbour Reformed Churches as was certified to King Charles the First by his Publick Ministers abroad Nor lastly died he in the Faith of the Reformed Church of Scotland which never professed Episcopacy to be an unlawful or Antichristian Constitution c. as may be seen in the Larger and Lesser Scoticane Confession in the Harmony but I suppose he means the Covenanted Reformed Church that Schismatical Military Church which was and is the Reproach of the Protestant or Reformed Name by the mighty 9 So he calls the incurable obstination of the Presbyterian Party in Schism against the Episcopal Church and Faction and Rebellion against the State Power Goodness and Wisdom of God I bear my witness and Testimony to the Doctrine Worship Discipline and Government of the Kirk of Scotland by 10 A great * Presbyteries Tryal pag. 50. Apostle of the Covenant said in the Pulpit that the Angels and Saints of heaven if they could leave the sight of God would be glad to come down and see the admirable order of the Presbyterian Church of Scotland by Kirk-Sessions Presbyteries and Synods Which Platform being no where to be found in the Scripture made many that had cryed up the Presbyterian Discipline for a Divine Institution tuâ—â— Independents Quakers and Atheists and condemn it as in truth it is for a meer human invention Which if Mr. Calvin had not hit upon and set up in that exigence in Geneva had never been known to the Western no more than to the Eastern parts of Christendom at least to great Britain where it hath been taught in both Kingdoms without any ground in the Scriptures or Antiquity for the sole indispensable government of the Church †King Charles his larger Declarat pag. 67. The National Covenant is that which in the Harmony is called Generalis Confessio it was first Subscribed by King James of blessed Memory and his Household 1580. and by Persons of all Ranks 1581. by an Ordinance of the Privy-Council and Act of General-Assembly It was Subscribed again by all sorts of Persons 1590. by a new Ordinance of Council at the desire of the General Assembly with a general Bond for maintaining the true Religion and the Kings Person and so far Authority permitting or commanding it all was well But then afterwards in †See the Declaration in w. on the first Speech and the Kings larger Declarat pag. 68 69 70. 1638. without the Kings Authority or Commission from his Council they imposed it again according to a new Interpretation of their own although no Authority can interpret any Oath Law or Rescript but that which made it or those whom they who made it have Constituted Interpreters and Judges thereof The new Interpretation was That this Confession was to be interpreted and understood against all the pretended Innovations as if every one of them had been expressed therein viz. The Five Articles of Perth the Service Book the Book of Canons the High-Commission and Episcopacy it self although these things were neither named nor hinted at in that Confession whereof the first Framers only abjured in it those Romish Corruptions which in their time had infected the Church Besides all this they altered the Bond which was annexed to the former Confession by adding these words without authority A mutual defence of one another against all Persons whatsoever by which what they meant the King by woful experience found The Copy of this Confession may be seen in the forecited larger Declaration of the King Kirk-Sessions Presbyteries Synods and General-Assemblies Also I bear my Witness and Testimony to our Covenants †National and Solemn-League betwixt the three Kingdoms which Sacred and Solemn Oath I believe cannot be dispensed with nor loosed by any person or Party upon earth but are fully binding these Nations and will be so ever hereafter Also I bear my Testimony to our publick Confessions of Sin and engagements to Duty and that either as to what concerns
Marquess of Huntly or Me and yet this Answer is defended by Mr. Robert Bailly in his Dissuasive from the Error 's of the Times It is notoriously known in Scotland That Mr. Robert Duglas of Edinburgh and Mr. Patrick Gillespy of Glâ—scow were more haughty and insolent in their behaviour than all the Bishops I will not except Cardinal Beton that ever were in the Land But to proceed from the Pride of single men let us reflect a little on the Insolence of their Spiritual Judicatories the Presbytery Synod and General Assembly It is notoriously known what great state the Presbytery or Consistory kept with King James and it is upon Record in the Presbytery-Books of Edinburgh how his †Presbytery Displayed pag. 7 8. c. Majesty not once but often hath sent Persons of Honour and great Quality demanding or rather requesting some things of them who have heard the Commissioners propose the Kings mind but then to keep the power and place which the King of Sion had given them in that dignity which was suitable to so high a Trust they have dismissed the Noblemen sent by the King without Answer and by Order of that Spiritual House have appointed one or two as Commissioners of the Presbytery to go to the King with their Will and Pleasure losing nothing of Christs Authority and carrying themselves with the King almost as if two Free States or two Free Princes had met to treat together The Presbytery of Edinburgh as many yet alive remember attempted to censure the Merchants for Carrying Wheat to Spain in a time of Dearth because it was to feed Gods Enemies but above all to Transport Wax to Spain for that was to be accessory to Idolatry because the Wax for the most part was employed in making Tapers and Candles to the Virgin Mary and other Saints The * Presbytery Displaid pag. 9. 10. Presbytery of St. Andrews threatned to Excommunicate a man who had gotten a Judgment from the highest Civil Judicatory in the Kingdom against another who ought him a Sum of Money if he persisted to put the Judgment in Execution and he for fear of this dreadful Court and Sentence desisted from his Pursuit Many instances might also be produced of this holy Sunhedrim's repealing of Royal Grants confirmed by Law and of citeing Noblemen and Gentlemen before them for Commencing Civil Suits against their own Tenants because it bred Strifes withdrew the People of God from their lawful Vocations and hindered the progress of the Gospel as may be seen in the Author cited in the Margin They also undertook to Remove and Transplant any Minister at pleasure though never so learned and unblameable upon a pretence That it was for the Good of the Church or That the Congregation was not edified by his Preaching as may be seen in the same Author and as many yet alive can tell In their Provincial Synods which consisted of Commissioners chosen out of all the Presbyteries within the Province they extended their power in proportion to the dignity of the Court and the Commissioners at their Return home were to see that every Minister of their respective Presbyteries were to Preach as the Synod did direct and command The Nobility and Gentry were forced to court these leading Ministers and make Addresses to them as to so many Popes to strengthen themselves and their Party with the Spiritual Sword In their going to and coming from the Synods the most Eminent of the Nobility and Gentry used to meet them and invite them to their Houses lodge them in their best Chambers and set them at the head of their Tables and never any Bishops in Scotland entered Cities with such Convoys and attended with such great Personages as these Arch-Presbyters used to do When Mr. Robert Bruce came from his Visitation in the West or South he made his Entrance into Edinburgh like a Prince or like an Ambassador or like the Pope into Rome insomuch That King James once looking out of the Window in his Palace and seeing his Cavalcade said with indignation which extorted an Oath from him Mr. Robert Bruce I am sure intends to be King and declare himself Heir to King Robert Bruce Their General-Assembly was composed of Commissioners sent from all the Presbyteries of the Kingdom It was the Supream Sanhedrim wherein the King of Sion sate in the highest power and glory he could upon Earth It was there where Ecclesiastical Sovereignty and Infallibility was to be found and concerned it self in all Temporals in ordine ad Spiritualia The authority they exercised in it they pretended to have by immediate Trust from Christ and declared That whosoever obeyed not this Sovereignty be he King or Subject it was all one was to be Excommunicated They allowed the King or his Commissioner to sit there but he had only one affirmative Voice and if the greater part of Voices determined contrary to his Voice or his Conscience he was bound to put it in Execution In this Court the Spiritual legislative power was seated it was the highest Tribunal and Judicatory of Christ upon Earth from which no Person no Office no Condition of Creature was Privileged and from whence no Appeal could be had The King had no power to appoint the time or place of this Assembly but once a Year it must necessarily meet and oftner if the Commissioners of Assembly thought fit They Contemned Usurped and renounced the Sovereign Authority as it served their Turn they denounced the same War against their Enemies which God commanded Israel to execute against the Canaanites all the Ministers of the Church were to Preach as they directed and a Minister Preaching Treason was to be censured by none but themselves They challenged to themselves a power of Condemning Annulling and Repealing Acts of Parliament and of subjecting the Supream Civil Judicatory of the Nation to them as in the case of Graham one of the Lords of the Session and if any man doubt of the truth of these Assertions let him read the 6th Book of Spotswood's History or the Author of Presbytery Displayed in the General-Assembly In their General-Assembly 1648. July 28. pag. 7. they made an Act and Declaration against the Act of Parliament and Committee of Estates and against all Oaths and Bonds imposed in the common Cause without the Consent of the Kirk They also Ordained all that engaged in the late Kings Relief to incur the wrath of God and to be processed with the highest Censure of the Church which was the heighth of Blasphemy Insolence and Pride This Self-Conceit and Persuasion which they had of their own Spiritual Excellence and dearness to God is the true reason why they indulge themselves the liberty of speaking so Contemptibly Disdainfully Slanderously and Reproachfully of the Church and all that are of Episcopal Communions without any regard to the Functions or Qualities of Men. Naphtali rails at the late King of Blessed Memory for a
was and yet is the bane of our Cause and that which hath given the bleeding Interest of Christ in that Suffering Church a more dreadful stroak than all that Prelacy hath done some so far as they will not have it mentioned a Sin upon the Land nor preached against others so far as they will have none so much as hinting what iniquity lieth wrapped in hearing and countenancing these Indulged Persons yea I say the generality for any thing I know are come that length to be ready to question and censure such as preach against it or preach upon the ground where any Indulged Minister is Oh where are we now when it is come to that and what will be the end of this prodigious fainting and change are we so in love with the Supremacy the like whereof was never heard of in any Christian Church no not in the Church where Antichrist sits nor was ever arrogate by any Magistrate either Heathen Turk or Christian which is our shame and should be our sorrow and will prove such a provocation in the sight of the Lord that he cannot pardon till Vengeance be executed upon the Land and Posterity in a degree proportionate to the unparallelled height of that Abomination and Desolation are we I say so inamored with that Image of Jealousie which provoketh to Jealousie that we must plead so much for that woful Spirit come out of that bitter root after we have seen and felt the lamentable effects of it wo is me if this be all our Zeal for God and his Christ this day when his Prerogatives are incroached upon by men who have sold themselves to destroy so far as they can all the Interest of Jesus Christ and to banish himself his Kingdom and all his Concerns out of the Land Who I pray among these Indulged Men I say as such for otherways I honour such as are known to me and shall entertain charitable thoughts of others can be called the Ambassadors of Christ who depend as to the actual exercise of the Ministerial Function or such who never were immediately intrusted even as to kind with Church-power receiving Injunctions Limitations and Authority not Interpretatively but expressly and In terminis from them and so acting under the Magistrate in a Subordination as directly and formally as an Inferior Civil-Court or Magistrates do for any thing I can observe And who dare say that this is consonant to our received and avowed Reformation How may can or dare any be silent and not lift up their voice like a Trumpet not only to exoner their own Consciences and bear full witness against this Sin when now by reason this universal condemnation of all publick appearance against the Indulgence as becoming in a more plain undeniable manner the Sin of the Suffering Church whereas before it seemed to me to be only the Sin of the fainting People who had contrary to their Oath and Vow departed from the Suffering Brethren to the weakning the hands of the Suffering Remnant and strengthening the oppressing Adversaries but also so far as in them lieth are for the Peoples altogether lying by and compliance with this Evil to the further provoking the Lord against the whole Land Is it reasonable for us now in the day of the Lords contending to be thus tender of a few men how worthy soever otherways and untender of the grand Concerns of the Lord our Master I'ts strange to me that any should plead for it directly or indirectly and it were directly designed to countermind the Lords wonderful appearance in and by these Assemblies of the Lords People now named Conventicles and blasphemously Vid. Animadvers p. 11. Randevouzes of Rebellion and that now after the Lord hath counter-wrought these Enemies to the astonishment of all I look upon this and taking the Bond lately tendered and Submissive payment of this Exaction Money for all the three were and are contrived designed pressed and carried on expresly and in plain terms to burden and keep down the work of God by Field and House-meetings Randevouzes of Christs Militia where he as King and Generalissimo is Leading Ruling and Mustering his faithful Soldiers nor can I see that such who are so favourable to the Indulgence can speaking consequently condemn the taking of the Bond or the payment of this Imposion which is to me a practical compend of all former compliances with this Enemy and a plain practical declaration of their ingagement to root Chirist and all his out of the Land Tho it is true there is a Magis and a Minus that may be yielded yet there is nothing that can alter the kind Wherefore dear Brethren hitherto God hath helped you go on in the strength of the Lord contending against all flesh for your Lord and Master who is able to make all grace abound beware of all formal or material and virtual yieldings unto any compliance with any contracts whatsoever that have a tendancy to weaken Christs Interests either in it self or in the mind of any faithful for he who is faithful in a little will be followed with dominion over many Cities The Spirit of Zeal would make us wise as Serpents and resolute to stand upon Foot 's or Inches for as not a light Skirmishing with fore-parties but the main Battle ad triarias vâ—ntum in est and the yielding of one foot may occasion the losing the whole day O Lord God of Hosts arise thou and then thine Enemies shall be Scattered and strengthen the weak things that remain when the things that once were are now as it were disappearing and plead thy own Cause and determin that long depending Controversy in thy own time and way Let me hear from you my dear Brother His Grace be with you Yours in the Lord Subscribed J. B. Supposed to be one John Brown a Field-Preacher and Traiter who fled into Holland where he is an Agent for the Covenanting-Party Amen THE INDEX For the Animadversions A. ACcomodation absolutely refused by the Covenanters 15. Acts of Parliament damned by the Covenanters 8 9 10. St. Andrews Presbytery of St Andrews its Papal way of Proceeding 50. Late Archbishop of St. Andrews the true ground of the Covenanters hatred to him 25. in Marg. g. his Murderers 29. 63. the manner of his Murder 56 57. his Meek Carriage to his Murderers 57. his last words 16. his Murderers lay wait for the Collectors of the Cess 16. Five of their Accomplices Hang'd up in Chains at the place where he was Murdered 44. Present Archbishop of St. Andrews 52. his House Plundered by the Covenanters and his House-Keeper beaten 47. Scottish Oath of Allegiance 43. The Apology for the Persecuted Ministers c. 1. 14. 24 25 26. The Apologetical Narration 25. 52. Apologie pour Jean Chastel written by the Jesuits and practised by the Covenanters 67. Mr. Hugh Archibald his Adulteries 34. Bishop of Argyles Children 47. The Principles of Assassination out of the Presbyterian writings 66 67 68. B. Balfour the
authority of Bishops to be above and distinct from that of Presbyters and also a Divine Institution For in his Catalog Script Ecclesiast 3. †Gal. 1. 18. 19. Acts 12. 17. Gal. 2. 12. Acts 21. 18. Acts 15. Jacobus frater Domini cognomento Justus post passionem Domini statim ab Apostolis Hierosolymorum Episcopus ordinatus Hegesippuâ— vicinus Apostolicorum temporum in quinto commentariorum libro de Jacobo narrans ait Suscepit Ecclesiam Hierosolymae post Apostolos frater Domini Jacobus cognomento Justus 11 Timotheus autem †Euseb. l. 3. c. 4. Ephesiorum Episcopus ordinatus à beato Paulo 12 Titus Episcopus Cretae 27 Polycarpus Johannis Apostoli discipulus ab eo Smyrnae Episcopus ordinatus totius Asiae princeps fuit Com. in Galat. 1. 19. Paulatim procedente tempore alii ab his quos dominus elegerat ordinati sunt Apostoli sicut ille ad Philippenses sermo declarat dicens necessarium existimavi Epaphroditum Here he asserts That the Apostles who were chosen by Christ Ordained other Apostles as Epaphroditus Phil. 2. 25. and Mark Catal. Script Eccles. 15. Marcus discipulus interpres Petri primus Alexandriae Christum annuncians Bishops proved to be a distinct Order from Presbyters constituit Ecclesiam And Prooem in Matth. Marcus interpres Petri Apostoli Alexandrinae Ecclesiae primus Episcopus Here by the way it may be observed in answer to NAKED TRUTH That St. Hierom saith That such and such persons were Ordained Bishops by the Apostles and surely in saying so he meaneth that they had a new Ordination distinct from that of Presbyters for it 's most reasonable to suppose that the Father used the word in the signification it had in his own time when and long before there was a distinct Ordination of Bishops by a new imposition of hands by three Persons of the Episcopal Order So in Euseb. l. 6. c. 4. 3. Cornelius Bishop of Rome Anno Dom. 255. writes to Fabius touching the Ordination of Novatianus Hosce tres accitos Episcopos manuum impositione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Episcopatum ei dare coegit And the same Bishop to St. Cyprian Epist. 46. Tantummodo circumductos se quoque commisisse schismatica ut paterentur ei manus quâ—si in Episcopum imponi And Cyprian Epist. 68. plainly distinguishes the Ordinations of Bishops Priests and Deacons each from other Nec hoc in Episcoporum tantum Sacerdotum sed in diaconorum ordinationibus observâsse Apostolos animadvertimus and afterwards Ut ad ordinationes ritè celebrandas ad eam plebem cui Praepositus ordinatur Episcopi ejusdem provinciae proximi quique conveniant Episcopus deligatur plebe praesente quae singulorum vitam plenissimè novit uniuscujusque actum de ejus conversatione perspexit quod apud vos factum videmus in Sabini Collegae nostrae ordinatione ut de universae fraternitatis suffragio de Episcoporum qui in praesentiâ convenerant quique de eo ad vos literas fâ—cerant judicio Episcopatus ei deferretur manus ei in locum Basilidis imponerentur See also Cyprian Epist. 52. and Eusebius l. 5. c. 6. of the like Ordinations and Can. 1. and 2 Apost Episcopi à duobus vel tribus Episcopis ordinentur Presbyter ab uno ordinetur diaconus reliqui clerici From all which it is plain that Bishops before St. Hierom's time had a different Ordination from Presbyters and if so then the new Ordination must infer a new Authority and the same Authority which this Father understood to have been conferred on Timothy and Titus Bishops by the Apostles the same he understands to have been conferred on Polycarp and Epaphroditus and the other Bishops and hence it appears that That notion of Blondels which Mr. Baxter hugs so much in his Nonconformists plea of the Senior Presbyter's being a Bishop without new Ordination is a meer Phancy and Shift But to go on with St. Hierom in the conclusion of his Epist. to Evagrius which the Presbyterians rely so much upon Ut sciamus traditiones Apostolicas sumpâ—as de veteri testamento quod Aaron filii ejus atque Levitae in templo fuerunt hoc sibi Episcopi Presbyteri Diaconi in Ecclesiâ sibi vendicent Epist ad Nepotianum esto subjectus Pontifici tuo quasi animae parentem suscipe quod Aaron filios ejus hoc Episcopum Presbyteros esse noverimus and Epist 54. speaking of the Bishops of his own Age he saith Apud nos Apostolorum locum tenent Episcopi And in Psalm 45. 16. Nunc quia Apostoli à mundo recesserunt habes pro his Episcopos filios sicut hi patres tui quia ab ipsis regeris And Epist. 1. ad Heliodor speaking of the Modern Bishops he saith Stant loco Pauli tenent locum Petri and Epist. ad Riparium adversus Vigilantium Miror Sanctum Episcopum in cujus parochiâ esse presbyter dicitur acquiescere furori ejus non Virgâ Apostolica confrigere vas inutile tradere in interitum carnis Here he plainly asserts the Bishops Apostolical Rod or Authority in Excommunicating a Presbyter and by that expression Quid enim facit exceptâ ordinatione Episcopus quod presbyter non faciat he asserts That only Bishops had power of Ordination and from this Expression compared with the †Those who desire to see more may consult Dr. Hammond diâ—â—ert 2. Cap. 29. forecited passages I appeal to any Presbyterian in the World whether they think that this Father durst have undertaken to have Ordained a Presbyter himself or durst have owned any Presbyter for such made such only by the Imposition of Presbyters hands Nay in this very Epistle Ad Evagr. he saith That the Greatness or Littleness Richness or Poverty of Diocesses makes not one Bishop above another but that they are all Ejusdem Meriti sacerdotii Apostolorum Successores And in his Prooem to St. Matth. speaking of St. Johns Gospel he saith The Apostle wrote it against the Cerinthians and Ebionites Coactus ab omnibus pene tunc Asiae Episcopis multarum Ecclesiarum legationibus The truth is this Father being offended at the arrogance of the Deacons of his time and especially of those of Rome wrote this Epistle to Eâ—agrius Contra eos qui diaconum Presbytero aequabant and had no ill design at all upon the Apostolical or Episcopal Office but only he scrued up the dignity of the Priests Office to as high a pitch as he could which made him contradictory to himself in asserting the original Identity of Bishops and Presbyters in that Epist. and his Commentaries upon Titus 1. 5. where he writes Idem est ergo Presbyter Episcopus antequam diaboli instinctu Schismata in religione fierent dicerent in populis ego sum Pauli ego Apollo ego autem Cephae communi Presbyterorum consilio Ecclesiae gubernabantur postquam vero unusquisque