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A41074 Lex talionis, or, The author of Naked truth stript naked Fell, Philip, 1632 or 3-1682.; Gunning, Peter, 1614-1684.; Lloyd, William, 1627-1717. 1676 (1676) Wing F644; ESTC R20137 30,835 44

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him Now our Author is better advis'd and assures us that this more probably was Philip the Apostle St. Luke 't is true tells us that upon the Persecution against Stephen several of the Brethren went through all the Regions of Iudea and Samaria except the Apostles 't is says our Author a gross mistake the Apostles are not to be excepted but Philip the Apostle and not the Deacon went about these Regions Having thus happily entred himself into the Lists he goes on and tells us that the first we shall find of Deacons Officiating in Spiritual matters is in Iustin Martyr A modest man would thing that to be competent Antiquity but it seems to him that though in Greece it was then receiv'd it was not so in Afric● for Terttullian says that the Christians received the Sacrament only from the hand of the President or Bishop that is what I said even now out of Ignatius that neither this nor any other sacred Office was to be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the knowledg or consent of the Bishop Which thing our Author himself hereafter confesses And sure when the Bishop Consecrated both Elements and with his own hand delivered the Bread immediatly to every Communicant and gave the Cup to the Deacon to distribute after him 't will be a great truth to say that the Eucharist was only received from the hands of the Bishop But 't is a fatal thing to be haunted by ill luck what will become of our Authors Profound Learning if it should appear that the Deacon did distribute the Cup in Africa St. Cyprian will I hope be taken for a competent Witness in the Case who says in his Book de Lapsis Vbi solennibus adimpletis calicem Diaconus offerre praesentibus coepit When the other solemnities were performed and the Deacon distributed the Cup to them who were present Nay if St. Cyprian be to be believed he utterly confounds all our Authors pretensions at once saying that Diaconis non d●fuit sacerdotalis vigor there was not wanting to the Deacons sacerdotal power Ep. 13. allowing them somewhat of Priestly jurisdiction and in the twelfth Epistle giving them power to release from the Censures of the Church In articulo mortis si Presbyter repertus no● fuerit urgere exitus coeperit apud Diaconum quoque exomologesin facere delicti sui possint ut manu ejus in poenitentia imposita veniant ad Dominum cum pace If a Priest be not to be fo●nd and death draw on they may make their Exomologesis or Confession before the Deacon that hands being laid on them as Penitents they may go to the Lord in peace Our Author proceeds and according to his wont shews his Learning backward and quoting an Epistle of St. Ignatius ad Tralli Trallianos I presume he means finds and often laments that learned men go on in a Track one after another and some through inadvertency some through partiality take many passages of ancient Authors quite different from their meaning One would now expect some eminent discovery The fault in short is this that our Authors good Friend Vedelius Bishop Vsher Doctor Vossius Co●ellerius and as many others as have put forth Ignatius ●ave gone on in a Track and falsly translated these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Deacons being Ministers of Jesus Christ are to be honoured for they are not the Ministers of meats and drinks but of the Church and Servants of God to run thus and to concern Deacons when as indeed the words are meant of Priests Whosoever first translated this Epistle of Ignatius says our Author sure this fancy of Deacons ran much in his head otherwise he could never have found them here for it is evident the word Diaconus in this place relates to the Presbytery newly before mentioned c. Well we hear what you say but for all this are convinced you are infinitely mistaken And are sure that Doctor Isaac Vossius whatever became of other learned men did not go in a Track nor by inadvertency nor prejudice his Education if he could have been seduced leading him the other way but considered the place very particularly and adhering to the Translation which you despise concludes Miror Antiochum qui sermone 124. haec Ignatii cit●t it● illa mutasse ut id quod de Diaconis hic dicitur Presbyteris attribuat modo apud illum locus sit integer nec aliqua exciderint verba I wonder Antiochus who in his 124. Sermon quotes these words should so change them that what 〈◊〉 here said of Deacons should by him be attributed to Priests if so be the place be entire with him and some words not left out Well but our Author has a mind that we should see the utmost of his skill I do the more wonder at the Interpreters mistake in this place because by the following words Ignatius here excludes the specifical Deacons saying not the Ministers of meat and drink To see the wonderful difference of mens understandings the most learned Doctor Isaac Vossius from these very words concludes the beforegoing Period was meant of Deacons specific Deacons since they must be called so from whence our Demonstrator proves they could not be spoke of them It is it seems a Scheme of speech which our Author never met with to say of things or persons you are not this or this but that when they are remarkably more that than this or this Thus God says to Samuel of the People who complaining of his Old Age and evil Sons desired a King that they had not rejected Samuel but God All men of common sense know very well the meaning to be that though they rejected the Prophet that was not to come into account with the Rebellion and Insolence wherein they rejected the Lord himself Though God commanded Sacrifices under the Law he expresly says he will have no Sacrifice and delights not in nay abhors Burnt Offerings yet this did not abrogate the Divine Institution nor make Almighty God contradict himself So St. Paul advises Philemon to receive Onesimus his servant not now as a servant but above a servant a Brother beloved By which words it is not to be inferred that he should presently manumit him but use him with kindness But vanity and ignorance are most incommodiously quartered together our Author had a mind to shew his reading and pick a quarrel with the Translator of a Father And then no doubt he must be a Giant in Learning and list himself with those Worthies that have slain their thousands But such is our Authors hard Fate that this inconsiderable P●●●od which is here so earnestly controuled is said unquestionably almost in every Page of this holy Martyr So that should he have happened once in his life to be in the right he had gained nothing to his cause and besides from hence it is morally certain that our Author never read a Page together in Ignatius In this very shor● Epistle within
twenty Lines he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that does any thing without the Bishop the Presbyter and Deacon has not a pure conscience In that to the Magnesians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I admonish you to do all things in love the Bishop presiding in the place of God the Presbyters in the place of the Colledge of the Apostles and the Deacons most dearly bebeloved of me as those who are trusted with the Ministry of Jesus Christ. In that to the Philadelphians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hearken to the Bishop the P●esbytery and the Deacons And again in the same Epistle he adds that it is necessary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To ordain there a Deacon to perform the Embassie of God One would think this a competent instance of our Authors intolerable insolence without any regard of truth or ingenuity to dictate to the World and pretend to correct learned men But this is not all it is manifest he never read this very Period whose Translation he pretends to mend For so Ignatius goes on there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So in like manner let all reverence the Deacon as Jesus Christ and also the Bishop as the Son of the Father and the Presbyters as God's Senat and band of the Apostles without these the Church is not call'd But we have not done yet Behold a piece of ignorance and impudence more inexcusable than the former Poor Petavi●s is taken to task for calling St. Laurence a Deacon which many hundreds before him had very innocently done and generally all that ever heard of his Grediron or his Martyrdom or indeed the occasion of it are of his mind but it is our Authors priviledge to be ignorant of what every body else is informed of Now in the present misadventure he attempts a greater Mastery goes beyond and surpasses himself For in that very place of St. Ambrose which he cites the direct contrary of what he goes about to prove is in termini● asserted For that speech of St. Laurence which he recapitulates and says That it plainly shews St. Laurence was a Priest not a bare Deacon tells us that he was a Deacon The words are Lib. 1. Offic. cap. 41. Quo progrederis sine filio Pater Quò Sacerdos sancte sine Diacono tu● properas c. O my Father speaking to his Bishop going to Martyrdom whither go you without your Son O holy Priest whither hasten you without your Deacon Had it not been better for our Author to have said St. Laurence was an Arch-deacon to credit the matter or a Deacon Cardinal than thus run counter to the words he alledged Unless a man owed himself a shame and was in dread he should never make honest payment and therefore on purpose spoke what he knew most absurd mere chance could never fall out so unluckily that he should not in a whole Book make one true recital of an Author or matter of Fact as he has done Yet after all this as if he had come off with mighty credit he closes his Chapter with a quod erat demonstrandum So I leave says he the Deacons to their proper Office of serving of Tables not finding in Scripture any thing more belonging to them Our Author having thus taken away we will expect the next Course where it is to be hoped we shall be better served and that at last the Banquet will make amends for the very ill Fare we have hitherto had To the Chapter of Church-Government OUr Author has a dexterity of talking extravagantly of several weighty subjects and this he calls handling them which being beyond his strength he heaves them to as much purpose as if they were Timber and thinks he has acquitted himself to admiration Having therefore handled the former points that is talkt beyond all aim and measure Foolishly Now he says he comes to the Authority of Bishops to Govern as well as to Ordain And truly if they are to do one as they are on his principle to do the other their Authority is likely to signifie but little being shared by every the meanest Priest But the out-cry is that the Power of the Keys is left to Chancellors Lay-men who have no more capacity to Sentence or Absolve a sinner then to dissolve the Heaven and the Earth and make a new Heaven and an Earth And thus the good man runs on like an Horse with an empty Cart exceedingly pleased with the ratling of the Wheels and gingling of the Bells but he never considers that all the proceedings of Chancellors in the Bishops Court are in consequence of the Canons of the Church which are the Decrees of Bishops Authoritatively met together which have defined such and such Doctrines Heretical such and such actions punishable with Suspension Sequestration or Deprivation and the like Now all that the Chancellor has to do is to examine the matter of Fact take the allegations and proofs and apply the Sanction of the Law to them But where that extends to the use of the Keys that is reserved to them who by Christs Institution are trusted therewith And if Dr. Duck did do an ill thing the fault lies at his door and t is well if in this profligate age a single instance can only be pitcht upon We have blessed be God a great happiness in the protection of our Municipal Laws none in the World being a firmer Bulwark of the Princes Rights and Peoples Liberties but should every clamorous Person be hearkned to who complains of the exorbitance of a Judg when if the matter be truly examined probably the ground of the dislike is that he did his duty we should soon tear out one anothers Thro●ts and every mans hand would be against his Brother We know the worst of our present Constitution and desire not the hazards of a change To the Chapter of Confirmation THis Chapter begins with a liberal Confession that Confirmation or some such thing is necessary but t is a little odd that in a matter which approaches to the being necessary a loose succedaneum of some such thing should be sufficient Our Author like a true Empiric in all cases strives to bring in aliquid Nostri his preparation of the Medicin will render it Soveraign but the old known and received Forms must by no means be taken Having then made up a narrative of matter of Fact jumbling as his way is true and false together his first objection against Confirmation as it now stands is That it is not possible for a Bishop of so large a Diocess as some of ours are some extended Three or Fourscore Miles many Forty or Fifty Personally to Confirm half the Youth in a Diocess if he duly examine each one as is fit and necessary We see how this is performed in their Triennial Visitations Having put in a Caveat in behalf of the present Constitution and minded my Author again of his promise to the Lords and Commons that there was not a word in his Book against the known