an Apostle the Apostles as Governours over their Plantations were called Bishops and Bishops with respect to the ministerial Mission were called Apostles Timothy and Titus saith Walo p. 44. were styled Apostles but in very truth were Bishops by the same right and of the same order that those are of this day who govern the Church and have authority over Presbyters This he undertakes to prove p. 62. Bishops hold the chief degree in Ecclesiastical Order as heretofore they did who were called Apostles but the Apostles and the presbyter-Presbyter-Bishops were of a distinct Order as he labours to assert from Act. 15. 6. 22 23. in these words Tunc dicebatur in Conciliis ex utroque ordine compositis c. Then it was said of the Council moulded up of both Orders that of the Apostles and that of the Presbyters id p. 269. This he seconds with an observation from the Greek Interpreters p. 26 27. who concluded the Apostles were of an higher dignity than the Presbyters fairly resolving with them they were several Orders p. 269. and that Ordination could not be common to both p. 229. Cast all this together viz. The Order of the Apostles was of higher dignity than that of Presbyters the Apostles then were in truth Bishops these Bishops had command over the Presbyters they were distinct Orders all this in the Age of the Apostles and that Ordination could not be common to both the result will be there was then a disparity in Church Officers the identity of Name will not conclude an identity in Office Presbyters were under the Jurisdiction of Bishops to them and them onely Ordination appertained which is to assert from Scripture Diocesan Bishops in the Prelatists sense Calvin and Beza acknowledge there is a Subordination of many Ministers to one President by Divine appointment hoc fert natura c. This we have from nature the disposition of men requires it So Cal. l. 4. Inst c. 6. sect 8. It was it is and ever will be necessary ex Ordinatione Dei perpetua by the perpetual Ordinance of God there be one President So Beza defen p. 153. But hath this President any power yea a double power first regendae communis actionis jus to govern the common action summon Presbyters appoint time and place and propose matters c. The second is by authority to execute what is decreed by common consent Cal. l. 4. Inst c. 4. sect 2. But is he not capable of a standing power yea he may receive a farther latitude from the positive Laws of men who without any violation of Divine Ordinance may settle it on one man for his life For either in the days of the Apostles or immediately after the Episcopal Office became elective and perpetual to one man Quod certè reprehendi nec potest nec debet Bez. defens p. 141. inde But is not the application hereof merely humane No not wholly humanum non simpliciter tamen sed c. I may call it humane not simply but comparatively without any injury to the Fathers or so many Churches In good time The consectary of this if I mistake not is to reject this Presidentiary-power as such is repugnant to God's Ordinance to reject it upon the form of application is an injury to the Fathers and many Churches It is necessary from nature and the Divine Institution and the fixing of it in one person for life to distinct acts and purposes is Apostolical either in the Apostles Age or immediately thereupon and is Catholick ever since Very right for the conceit of a successive annual Presidency held by turns is both novel never any Church for 1500 years received it and also particular those who after did are so few that 500 for one have opposed it All antiquity hath avouched several persons whose names are found in the Scriptures to have been Bishops These names following are in the Scripture and Ancients of undoubted credit have averred them for Bishops as 1. James sirnamed the Just to have been Bishop of Jerusalem we have Blondel's Testimony for this from antiquity 2. Timothy was Bishop of Ephesus the Post-scripts which Beza saith were to be seen in all the Manuscripts he could meet with of the Epistles directed to him which if authentick strongly prove this if they be suspected these great names will make it good Epiph. Hier. Chrys Aug. Doroth. in Synop. who lived in Dioclesian's time Euseb l. 3. Eccl. Hist c. 4. to whose authorities Bucer in 4. ad Ephes Pellican in 1 Tim. 1. Zwinglius de Eccles and Walo as before is cited have subscribed but that which fully clears it is that the Fathers assembled in Council at Chalcedon have witnessed that untill their time twenty seven Bishops had successively sate at Ephesus from Timothy where it was granted so many there were though it was disputed whether all of them in that time were ordained at Ephesus or some of them ordained at Constantinople 3. Titus was Bishop Prelate of Crete as the Scripture declareth Tit. 1. where the two claimed Prelatical powers are found to be settled on him that of Ordination vers 5. in every City of that Territory or Region and that of Jurisdiction in the same verse to set in order the things that are wanting or left undone as we translate the words but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may rightly be rendred Correct things out of order which supposeth a power to censure and reform irregularities The voice of Antiquity is clear here Theod. Hier. Chrys the Scholiast c. of both of them we have good warranty for their authority over the Clergy S. Paul 1 Tim. 1. 3. besought Timothy to send out a prohibition against false teachers and he commanded Titus sharply to rebuke vain talkers and deceivers and if they will prate on to stop their mouths and to silence them Titus 1. 11 12 13. 4. Onesimus spoken of Col. 4. 9. and Philem. 10. was from a Servant to S. Paul advanced to be Deacon Hier. advers er Joh. Hier. and from a Deacon to be Bishop Euseb l. 3. c. 30. 5. Linus mentioned 2 Tim. 4. 21. and Clemens Phil. 4. 3. were Bishops of Rome by universal Tradition Diodate upon these words my yoke-fellow and fellow-labourer notes The Apostle here speaks to the chief Pastour who was to reade the Epistles directed to him in the publick Assembly Bidel Exerc. in Ign. Ep. c. 3. is very clear Clemens after the death of Linus and Cletus being the onely survivor alone retained the name of Bishop all others being styled barely Presbyters for which he assigns these reasons First for that he alone remained of all the fellow-la-bourers with the Apostles Secondly because the distinction of Bishops and Presbyters then prevailed This was in the Apostles times for Clemens was Bishop of Rome an 94. as Gualt reckons in his Chronol when Simon the Canaanite was living as Bulling thinks in his Annot. in Tab. 6. certainly S. John was for he died not till an
102. the ninth and last year of Clemens 6. Simeon named Act. 15. 14. after his Kinsman James the Brother of our Lord was martyred consecrated his Successour at Jerusalem an 63 or 64. Euseb l. 3. c. 10. and 16. so that for full eleven years he was of an inferiour Order for so many passed after the mention of him in the Acts. 7. Dionysius spoken of Act. 17. 24. was the first Bishop of Athens Euseb l. 3. c. 4. To these may be added Archippus Bishop of Coloss Apollo of Corinth Epaphroditus of Philippi Tychicus of Chalcedon Sylvanus Sosthenes c. but it will be sufficient to review the Catalogue of the four Patriarchal Sees 1. After James the first Bishop of Jerusalem fourteen of the Circumcision succeeded him Euseb l. 4. 5. whereof Justus was the last who died an 131. which is full twenty years before Blondel's Ara. 2. At Antioch after S. Peter Euodius was Bishop till an 98 then Ignatius till an 108 after him Cornelius who died before 140. 3. Eight successive Bishops sate at Rome till 140. in which year Higinus was consecrated Antonini Pii Tertio 4. At Alexandria five are accounted from S. Mark the last whereof Eumanes was ordained an 134. Num. 4. That all these had the same power which is now claimed by Bishops is evident from Rev. 1. 20. where as the seven Angels of the Asian Churches are distinguished from the Churches so every of those Angels had a power of Jurisdiction in their respective Churches to redress abuses For why should they be particularly taxed for scandals and irregularities therein if they had no power to reform and remedy them It seems too severe to charge neglects on them who have no power to take cognizance of crimes and to correct them That those Asian Churches were fixed and determinate distinct Churches the Presbyterians cannot deny who affirm they were governed by Presbyters for that must needs be a determinate Body which is governed by one or by many The Independents shift we find here a Congregational Church wherein were many Congregations many Ministers many Believers many Pastours is frivolous for there might and many such there were yet these might be and were under one President over them in Chief for such as these many are to be found in our Cities where there are Bishops to rule them and it is evident that those Prefects were and did exercise authority over both Laity and Clergy from the rule given to Timothy by S. Paul before alledged John Frigivile of Gaunt writ his Reform Pol. an 1593 wherein he avers p. 64 c. Q. Elizabeth maintained the Government and State of the Clergy in England as God had ordained in the Law and confirmed in the Gospel for said he p. 14. Though the Apostles were equal among themselves concerning authority yet no sooner was the Church encreased but different degrees began S. Paul charged Timothy who was Bishop of one of those Seven Churches not to admit an accusation against a Priest therefore he might admit or reject an accusation against a Priest and therefore he had Jurisdiction even over a Priest Dr. Raynolds's Conference with Hart p. 535. thus states it In the Church at Ephesus were sundry Elders and Pastours to guide it yet among those sundry there was one Chief whom our Saviour calleth the Angel of the Church here then is our Saviour's approbation for the Chiefty of the Order and this is he whom afterwards in the Primitive Church the Fathers called Bishop Num. 5. The Apostles having ordained Bishops to succeed them in the Government of the Church they who were so ordained were thereby authorized to ordain others and so on to the end of the world Matt. 28. ult which in the judgment of the best Interpreters imports Though the Apostles continued not in their Persons yet should in their Successours That there should be such a Succession is concluded from Scripture Act. 1. 20. must one be ordained to take Judas his Bishoprick which by Divine disposition fell upon Matthias who as Euseb reports l. 2. c. 1. was of the Seventy an inferiour because a distinguished Rank to that of the Apostles which seems probable from v. 21. it being the employment of the Seventy to accompany and attend them Saint Paul appointed Timothy to depute faithfull persons to officiate in the Church 2 Tim. 2. 2. yea so great care had the Apostles for a Succession that as Clemens reports they Note Lift or Catalogue of approved men who should succeed the present Bishops in each Church Num. 6. In the Apostles times certainly immediately after there were three Orders in the Church not as Calvin who first conjured up Lay-Elders to be his officious Agitatours recites them nor as Mr. Dallee conjectures but as they are accounted in the Church of England Bishops Priests and Deacons Indeed it is very likely there was first but one Order the Apostolical or Episcopal the Apostles or Bishops discharging all Church Administration and Offices But they having a power entire in themselves and radically they were enabled to derive and communicate what they thought fit for the necessities of the Church to others Accordingly the Church increasing as it is recorded in the Acts the Order of Deacons was instituted who were not empowered onely to collect receive and distribute Alms to the necessities of the poor but to higher Ecclesiastical Offices For we find Philip both preached and baptized Acts 8. 35 38. That this Philip was not the Apostle but the Deacon Calvin thinketh so because he supposeth the Apostles were not then removed from Jerusalem Gualter is positive from the Testimony of Epiph. de Sim. c. and all ancient Writers Certainly Saint Cypr. ad jub is clear A Philippo Diacono quem iidem Apostoli Petrus scil Johannes miserant baptizati erant Beza reckoning the Pastoral Offices and duties adds Sub quibus c. under which we comprehend the Administration of Sacraments and the blessing of Marriage from the perpetual use of the Church in which particulars the Deacons often supplied the place of the Pastours so he Confess c. 5. Aphor. 25. This he attempts to prove from Joh. 4. 2. 1 Cor. 1. 14. with him concurrs Bull. Fleming Magdab who all received it from Just Mar. Ambr. Hter Aug. the Greek Par. and Tert. who is most express Dandi quidem c. The chief Priest that is the Bishop hath the first right of administring Baptism then the Presbyters and Deacons How long these two Orders continued in the Church is not fully resolved Some conceive from Act. 14. 23. about an 49. Claudii Septimo the third Order that of Presbyter was superinduced others conjecture not so early however Cities and their Territories submitting to the Sceptre of Christ Presbyters were constituted before all the Apostles died yet the Bishops still reserved the power of Ordination and by consequence of Jurisdiction as in the Greek Chruch even to this day Bishops alone Ordain as Arcud de
Concord l. 6. c. 4. sect Igitur observes Indeed in the Latin Church Presbyters did lay on hands with the Bishop at the Ordination of a Presbyter yet this was observed not for its validity but for its solemnity and attestation For the African Fathers who ordered it ascribed the entire power to the Bishop Cod. Afric c. 55. 80. and even at Rome besore S. John's death Presbyters were settled in several Parishes by Enaristus Caron p. 44. and therefore we may believe before that the same was done in earlier converted Churches Mr. Toung in his Notes on S. Clem. 1. Ep. ad Cor. out of a Book which Mr. Petty brought from Greece hath this Sentence S. Peter was in Britain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 settled Churches by laying hands on Bishops Priests and Deacons It will not be amiss to superadd how far the Waldenses concurred in judgment upon this case with the Church of England which we find Parsons third part of the Three Conversions of England cap. 3. p. 44. who relates from Vrspurg Trithem Antomin and others that they onely approved three Ecclesiastical Orders at which his tender Conscience was moved viz. That of Deaconship Priesthood and Bishops which is very probable for the Fratres Bohemi to continue a succession of Bishops sent twelve men to the Waldenses in Austria to be ordained Bishops by their Bishops which was accordingly done and Corranus a Spaniard one of the Waldenses flying thence into England was retained a Preacher at the Temple and dedicated a Dialogue to the Lawyers there an 1574. in the close whereof he maketh a confession of his Faith where he declares his judgment herein I hold saith he there be divers Orders of Ministers in the Church of God viz. Some are Deacons some Priests some Bishops to whom the instruction of the People and the care of Religion is committed This we are sure of S. Bernard complains heavily many Bishops were of their Communion This was the primitive Establishment Conc. Cart. 3. and 4. Chal. Act. 1. for which reason Nazian in Vita Basil enforms us that he rose to his Bishoprick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the order and rule of spiritual ascent one degree after another So S. Hier. writes of Nepot in Ep. Fit Clericus per solitos gradus c. Num. 7. If S. Augustine's known and generally approved rule be admitted then the Order of Bishops is truly Apostolical because maintained in all Apostolical Chruches before any general Council had determined it And Tert. his Sorites will make it good which was that is truest which is first that is first which was from the beginning that was from the beginning which was from the Apostles that was from the Apostles which was inviolably and religiously observed in all Apostolical Churches Calvin speaks fairly to the case and so doth Beza too if their words may be taken who have tricks to eat them in the former saith the Bishops of the ancient Church made many Canons with that circumspection they had nothing almost contrary to the word of God in their whole Oeconomy l. 4. Instit c. 1. sect 14. but more fully thus they did not frame any other form of Government in the Church than that which God prescribed in his word The latter averreth what was then done was done optimo Zelo if so then they did it from warranty either from the Scripture or universal Tradition S. Hierome himself once said it was an Apostolical Tradition and when he said it was a Custome he proved it a good one because ordered for a good end as a safe remedy against Schism and an Apostolical Custome because taken in the Apostles times when one said I am of Paul c. which happened an 58. The disparity of Bishops and Priests was so religiously maintained in the primitive Church that the Fathers in the Council of Chalc. Act. 1. adjudged it sacrilege to bring down a Bishop to the degree of a Presbyter and the Doctrine of parity was condemned as flat Heresie in Aerius because he positively affirmed that there was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. one Order one Honour one Dignity in the Priesthood Dr. Crack Defens Eccl. Anglic. contra Arch. Spal p. 242 243. Bishops then as they were settled in matricibus Ecclesiis the Apostolical mother Churches so have been continued in all successive Ages without any considerable opposition for 1500 years which is so strong and cogent an argument to some who have not been over-fond of Episcopacy they have resolved it unanswerable since the Order hath been canvassed by some yet is still retained either in the Name or Thing in all the Eastern and Southern Churches generally in the Western and Northern reformed and others unless in two or three petty Associations in comparison of the rest where by reason of some cross circumstances it cannot be obtained though highly approved and much affected by most of their learned men never disowned or abominated by any but those whose zeal for the good Old Cause is immoderate S. Augustine's expression insolentissima insania insolent madness Num. 8. If these Structures be built upon the Foundation of the Apostles Jesus Christ himself being the chief corner Stone the Fabrick is as firm as Mount Sion which may not be removed For if the Apostles did settle Bishops in their several Plantations and these such as the Prelatists plead for then that is the one necessary Government to be retained in the Church For the Apostles being inspired by the Holy Ghost they did then act and order the Church according to his directions Amesius himself resolves what is Apostolical Stands by Divine Right his words are Med. Theol l. 2. c. 15. n. 28. The Apostles were acted by the Divine Spirit no less in their Institutions than in the very Doctrine of the Gospel propounded by word or writing This he delivers to assert the Divine Authority and unalterableness of the Lord's day and will therefore hold here For if Episcopacy stand in the Church by the same authority that the Lord's day doth which Dr. Hammond hath fully proved then it hath the same Divine Authority for its Establishment This King James saw and so Premonition p. 44. is very positive That Bishops ought to be in the Church I always maintained as an Apostolical Order and so the Ordinance of God The Dissenters who allow of Church Government as such have often declared what concerns the rule of Government in the Church by Officers appointed by Christ is unchangeable Now that the Bishops are those Officers hath been evidenced from Scripture Rules and Precedents and confirmed by the suffrage of a cloud of Witnesses who as they accord in their Testimonies so were faithfull unto death some whereof were the chosen Witnesses of Christ's Resurrection some were immediate Successours to those ordained by the Apostles others of the highest reputation in the Church for testifiers of Catholick Tradition all of them had and still have such credit in the
the seventy Disciples which were not empty Titles but had distinct Offices the former not onely invested with dignities above the other but with power over them as appears by the Election of Matthias Now Christ was entrusted with the Keys Isa 22. 22. and honoured with the Sceptre Psal 45. 6. God committing the Government to him as the great Shepherd and Bishop of our Souls 1 Pet. 2. 25. having the Key of David Rev. 3. 7. This he ordered by an immutable Law which neither could expire or be repealed For all power was given to him both in Heaven and Earth Matt. 28. 18. a power not onely to protect but to rule the Church not onely to rule the Consciences of its Members but externally to order and administer it as a publick Society a power to rule in himself or by Proxy and Delegates therefore it follows in the exhibition thereof that charge Go ye c. v. 19. without demurr or dispute For I have the power to commission you and do command you to execute it I have received it from my Father thus to exercise that power and empower you and to it I was solemnly consecrated by the descent of the Holy Ghost as S. Luke expresseth it Act. 10. 38. God anointed Jesus of Nazareth with the Holy Ghost and with power which at least imports thus much As by the ceremony of anointing God promoted persons to high Dignities and Offices so Christ was regularly advanced to his prelatical Function to be the first and chief Bishop in the Christian Church from whose fulness all others were to receive grace for grace Num. 2. Christ having performed this Office in person took care that after his Ascension into Heaven the holy Apostles should succeed him whom he separated for this Office and over and above authorised them to depute and substitute others to keep the succession of Rulers This he consigned and passed over to them Luk. 22. 29. I appoint you a Kingdom as my Father hath appointed me Accordingly at the octaves of his Resurrection he both confirmed them Joh. 20. 21. As my Father hath sent me even so I send you and also consecrated them by that solemn Form ever since observed in the Catholick Church either in terms or words equivalent Receive ye the Holy Ghost This fully conserred on them the habitual power which actually they were not licensed to exercise till as he was they were authorized by the descent of the Holy Ghost and endued with power Luk. 24. 49. which happened soon after his Ascension Eph. 4. 11. when he took off this suspension and at Pentecost sent the promise of the Father upon them the Comforter Joh. 15. 26. the Holy Ghost Act. 1. 8. And so they were baptized with the Holy Ghost and with Fire which sate upon each of them Act. 2. 3. that every of them might be a respective Plenipotentiary in the Administration of his Kingdom This sitting of the Fire upon each of them as it destroyeth the Erastian Supposition for the Apostles were neither Civilians nor common Lawyers or Statesmen so it prejudgeth both the Papal and Presbyterian pretensions The Papal because it sate not upon one S. Peter which might have entitled him to a Jurisdiction over the rest but upon each of them that what power one of them had all and each of them had For before Christ had warranted to them twelve Thrones for every Apostle one Matt. 19. 28. as Camero hath observed that every one might enjoy the same entire authority and supremacy The Presbyterian because it sate not upon all as fellow Collegues or Common-council-men but as so many single Persons not that they could not or did not for a time act jointly but that it sate upon all and every of them so that the power was granted to them jointly and severally whereupon when they took their circuits to their several apartments they severally exercised their Function and Office Bullinger's conjecture is We have no Canonical Records of the Government of the Church but in the Acts of the Apostles where the Platform is described and exemplified in the person of S. Paul from whose example and practice we are to conclude how the rest of the Apostles first planted and then governed the Church Bul. part 2. Epit. Tempor rerum Tab. 6. de Apostal c. But evident it is S. Paul acted as a single person without any dependence upon all or any of the Twelve Therefore if this observation hold all the rest planted and governed severally if this fail the state and condition of their employment will enforce it For if they depended after the College was broken up upon any one or the whole Community they could not effectually have executed their Commission because upon every exigent especially when they removed from one Province to another they must have had the consent of that one or the whole to license and authorize them which was utterly impossible to obtain For they then being dispersed into several Regions of great distance one from another they must give up their work till at every occasion they had received orders whether to undertake and how to manage it Very few or none of them knew where to find S. Peter if they did they had no Post-office to transmit and return expresses and the College after it was dissolved never assembled again Impossible therefore it was for them to execute their Commission validly under those circumstances unless each of them had been a Plenipotentiary by the tenour thereof Num. 3. As Christ invested the Apostles with this power in a due subordination to himself so they in virtue of his investiture were to constitute others to succeed them in the principals thereof Confessedly the Apostolical Office was to reside in the Church for ever So J. O. Independ Catech. p. 119. and the ordained by them were of the same Order with them so WÃ lo p. 43 44 144. upon which account the title of Apostles was allowed in Scripture to many of those whom the Apostles had separated for the work of the Ministery Calvin speaks faintly to the point on 1 Cor. 4. 9. Tales interdum vocat Apostolos malo tamen c. yet at last he comes off more frankly telling us plainly who those us Apostles last were Qui in ordinem Apostolicum post Christi Resurrectionem asciti fuerunt As Apollo Sylvanus Pisc c. is very liberal S. Paul gave them this title Eo quod eodem munere fungerentur Saint James was ordained Bishop of Jerusalem by the Apostles in the nineteenth of Tiberius saith Blondel in Chron. p. 43. the next year after Christ's Ascension by his account which in his censure of the Pontifical Epistles he affirms from all antiquity and Walo p. 20. assures us he was none of the Twelve yet he is called an Apostle Gal. 1. 19. which Blondel Apol. pro sent Hier. p. 50. thus confirms Saint Matthew the Apostle was a Bishop and Saint James the Bishop was called
Servant to Saul 1 Sam. 22. 12. and David was Lord to Nathan 1 Reg. 1. 24. so neither were the Kings to execute the Sacerdotal Function but were bound to consult their Priests and Prophets as Joshua was Eleazer Num. 27. 21. by God's appointment and David did Abiathar 1 Sam. 23. 6. We are sure Saul Jeroboam Vziah were severely checked for exercising such Acts as formerly belonged to the Priests not that they were debarred from regulating and providing for the due discharge of the Priestly Offices for that is a part of their duty 1 Tim. 2. 1 2. and Arist l. 1. Ethic. c. 13. was herein Orthodox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but they are to permit the Priests the exercises of their Functions and in matters of Religion to require the Law at their mouths Mal. 2. 7. which all Christian Kings have always granted Mr. Hobbs owneth that after the Ascension of our Lord the power Ecclesiastical was in Apostles after them in such as they had ordained and so delivered downward to others ordained by them and the great Erastian name hath yielded them a power to decide cases of Conscience and to declare what is lawfull what not This was respectively done but he fell far short of the mark for certainly to baptize Proselytes is a larger portion of power than bare interpreting or teaching the Law even a power to admit Members into the Christian Society and in all reason they who have power to admit have power occasionally to exclude hence that Gentleman was forced to confess they had power to bind and loose which in Scripture signifies to forbid and decree which is more than any Casuist or Preacher as such pretends to and is rather proper to a Legislative or Judicial Power which was sometimes exercised by the Church as when the Apostles upon a complaint where no less men than S. Paul and Barnabas were Advocates for the Plaintiffs passed an obligatory Decree Act. 15. 28. 16. 4. That Precept or Permission Tell the Church at least implies the Church had then power to take cognizance of trespasses and to say the civil Magistrate is that Church is ridiculous for then the sense would be Tell the trespass to Constantine three hundred years after it was committed for till then there was no certainly known Christian Emperour and Christians were not by the Discipline of the Church to seek for remedy at heathen Tribunals in the first instance Now as there was a subordination of these Powers so there was a distinction the one was the power of the Sword committed to the civil Magistrate to reward well-doers and to punish evil-doers of all kinds Rom. 13. 4. an Heretick a Schismatick an Idolater or Blasphemer as well as a Thief a Murtherer or a Traitor and this hath its immediate effect upon the outward man body and goods with reference to the concerns of this life Ezr. 7. 26. the other is the power of the Keys to labour in word and Doctrine to exhort and rebuke with all authority to rule well in spiritual concerns to bind and to loose 1 Tim. 1. 17. Tit. 1. 5. Matt. 16. 19. the proper operation whereof is upon the Soul with reference to the world to come There is a difference saith the above cited Joh. Frig. Refor Pol. between Dominion and Jurisdiction neither the Apostles nor chief Bishops exercised Dominion but their Offices having Jurisdiction p. 16. as in France saith he p. 17. the King hath the civil Dominion the Parliaments the Jurisdiction so in England the Queen hath the Dominion but the Bishops the Ecclesiastical Jurisdiction hence Arist l. 10. Ethic. c. 9. n. 10. resolves Legislatours are differenced from Practitioners of Faculties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Professours are to Act Legislatours to prescribe rules for acting The King's power is the supreme that of Priests subordinate which difference proceeds not from the natural excellency of the one power above the other but from the all-wise disposition of God who is the chief power empowring as he is said to be natura naturans The Bishops with their subordinate Ministers are the Executours of Christ's last Will and Testament the King is the Supervisor and the Judge too to grant them Letters of Administration Bishops and Priests are the Ministers of Religion Kings are the Rulers of it and them The substance of the whole is the true Sons of the Church of England are the sole Assertors of the King's Supremacy not onely in expressions and complement but in fact and real operation not upon reasons of State or dictates of Prudence but the rule of Conscience which none of the Dissenters therefrom will allow Not the Erastians for they play at fast and loose with the King's Supremacy and by distinctions and limitations fix it certainly no where but make it as variable as their fortunes One of the most esteemed Partizans made this interpretation thereof The King is the supreme Governour but not the supreme Power Gallant Law Sophistry as if it were possible he could govern in chief who had not a power sutable thereto The Independents plead an exemption from it The Presbyterians utterly deny it Such a Supremacy as the Kings claimed and the two Houses of Parliament Erastian-wise craved indeed at first they did but beg it which after they plundred I disclaim said Henderson second Paper num 7. The true Nonconformist makes it the main work of his Book to charge it with Antichristianism The Pontificians perfectly abhor it The Prelatists are the onely defenders of it The Pontificians make Kings their Churches Ministers and Presbyterians make them their Kirk Ministers not the Ministers of God The Erastians and Independents are agreed they are originally the People's Ministers not God's The Prelatists assent with the Law of Christ and the Laws of the Kingdom the King is God's Minister Rom. 13. The Presbyterians and Independents resolve the Kingdom is in and under the Church and then the Government of that must be conformed to that of this If then the Presbyterians be rampant the civil Government must be Aristocratical If the Independents be the masters of Misrule it must be Democratical but if it happen the Erastians be the Sultans then the Game is King and no King at the best he is but their Trustee he must stand on his good behaviour and pass his accounts to the Patriots for the contracting good People If the Pope be the great Cham the civil Government must truckle SECT 3. To bring the matter nearer home there was a time when the blades of Fortune in 40 thought it prudent to declare they had no intentions for any alterations It was when the Earl of Essex his Army had scented and followed the Scent very hotly and when the King had objected the designs amongst them they formed a Declaration to renounce all such purposes Aug. 9. 42. as before they had protested against it as a slander and for once such an one as the Father of lies had
invented Remonst Dec. 41. This was smartly urged against them by E. M. a long imprisoned Malignant an 1647. p. 3. of his Address I cannot said he submit to any new Government either in Church or Kingdom because all our late Parliaments and the Long Parliament most of all have still professed great severity and made strict inquisition against all men that should intend practise or endeavour any alteration of Religion or innovation in Doctrine or Worship as a capital offence But for all their solemn protestations to the contrary the Root and Branch design went on and when it was first set on foot Petitions were presented to prevent and stifle it The total of Subscribers in onely seven Counties and those none of the greatest amounted to 482 Lords and Knights 1740 Esquires and Gentlemen 44559 Freeholders and 631 Ministers number enough to shew how generally well affected the people of best rank and quality were for this Government but their reasons are rather to be weighed which were these by drawing them methodically 1. They desire they may left in that state the Apostles settled and left in the Church in that the three Ages of Martyrs were governed by in that the thirteen Ages since have always gloried in proving themselves by their succession of Bishops members of the Catholick Church A Government as certainly Apostolical as the observation of the Lord's day or distinction of Books Canonical from Apocryphal or that such Books were written by such Evangelists c. This they thus farther prosecuted either Christ left his Church without a lasting Government which we fear to say lest it might seem to accuse the wisedom of the father and the grace of our Lord Jesus Christ in not providing for his Family which we believe he did from Saint Luke's Testimony Luk. 12. 42. and if he lest no Rulers he left no Pastour Ruler and Pastour in Scripture being all one in person office and expression And if he did not leave such as we desire viz. Bishops the Church which we fear also to suppose hath been Apostate from her Lord for 1500 years she having no other but these for Rulers for that whole space of time Or else Christ did leave a lasting Government if so then every motion and attempt of alteration is Antichristian 2. Most of the reformed Churches have Bishops all that have any Protestant Princes with Sovereignty have them the rest which have them not highly approve and value the Order and heartily affect and wish it 3. The Removal of Bishops will be a great Scandal 1. To the weak who if they be really such and withall well-meaning suspect all innovations as some design upon their Consciences to ensnare them which makes them to suspect and dislike our whole Religion as we have found by sad experience yea the grievous Scandal of our Religion as unstable hath caused many to revolt from it 2. To the strongest who are not to be offended for this reason because they are not apt to be scandalized with umbrages and impertinences but real inconveniences and mischiefs 4. The unspeakable advantages given to our Enemies of Rome by this change which in the event proved so 5. The sad effects and consequences which we foresee and in part feel 1. Which we foresee We desire said they the continuance of this Government for that strange fears possess our hearts that Schisms Factions and Seditions will overwhelm us order peace and unity will be far removed from us reformation and suppression of wickedness and vice as is pretended will be totally cashiered and extinguished nor will ever take place or effect among us For we suspect and believe the sudden mutation of a Government so long settled and so well known cannot with any proportionable utility recompence the disturbances and disorders which it may work by novelty therefore we cannot without trembling and perplexity of mind entertain a thought of a change and of innovation in a matter of so high concernment For if the design go on we shall be reduced to such a desperate condition that we shall not know how to settle our selves or form our obedience in such distractions and sometimes repugnancies of commands as will unavoidably ensue 2. What they then felt in part since this Government is traduced and despised the Houses of God are profaned the Ministers of Christ contemned the Liturgy depraved that absolute model the Lord's Prayer vilified the Sacraments in some places unduly administred in others profanely neglected Marriages illegally solemnized Burials uncharitably performed and the very fundamentals of our Religion by the publication of a new Creed teaching the abrogation of the moral Law All the Religion we can hope for must be a movable Creed repealable by privileges and to be made suitable to the designs of any prevailing Faction whereby God is provoked his sacred Majesty dishonoured the Consciences of the people disquieted the Ministery disheartned and the Enemies of the Church emboldned in their enterprizes 6. We cannot hearken to such a change because for many years we have found the comfort and benefit of Episcopacy which as it hath been eminently serviceable to this Kingdom so it is most compliable with the civil Government into the Fabrick whereof it is incorporate that we must conclude it as the most pious so the most safe and prudent Wherefore to call it a Vassalage and intolerable burthen and thereupon to endeavour its removal relisheth not of piety prudence justice or charity This we are the rather induced to present both because our Fathers have told us of the great convenience and moderation of this Government and we have felt the comfortable experience thereof Certain it is this Kingdom is much indebted to the Bishops for their piety wisedom zeal and sufferings which we trust shall never be forgotten Thus far they It may not be amiss to subjoyn the later opinion of a great name with the Erastians who once indeed had declared before he was no such fool as to be a Puritan yet it is well known how c. but at last was forced to express his great esteem of Catholick Order The words are reported Fair Warning Part. 2. p. 4. and thus are set out It is a wonderfull thing that c. after that passage he gives his opinion I should much fear that our most excellent Religion so miserably confounded by its distracted followers would one day give place to the two grand mischiefs of the world Popery and Profaneness against which there are no other remedies besides the mercifull assistence of heaven than sound Doctrine settled severe Discipline established a decent and holy Worship secured and a grand establishment enjoyned which may fence in truth and virtue and keep out errour and sin whereby the Orthodox good part of the Nation may be known and encouraged as the Heterodox may be discovered and awed SECT 4. The little good which can be expected from Presbyterianism and Independency is that the Professours of the one Sect
pretend great zeal against Ignorance and Sin and the other is aggrieved at promiscuous Communions though both of them by their barkings and bawlings against this Church and the Discipline and Government thereof have and do still obstruct the methods which she hath provided as remedies against those maladies Now that those Offices which she hath determined for those ends are proper and very instrumental through the assistence of the Divine grace which accompanies and inanimates them to devoutly affected Christians most effectual thereto they will be necessitated to acknowledge by observing the Order prescribed which lies thus Every Infant is to be solemnly matriculated into the Church by holy Baptism these baptized in a competent time are to be catechised in the principles of Christian Religion and then to be confirmed by the Bishop and are required to give attention to the reading and preaching of the word of God Being thus prepared they are admittable to the great mystery of the holy Eucharist and for neglect of these means the offenders are liable to the censures of the Church That these methods are Scriptural and Apostolical most of the Dissenters acknowledge some of them indeed scruple at Confirmation but Calvin conceives it to be originally Apostolical with whom more than a whole Jury of reformed Divines have given in their Verdict Mr. Baxter thinketh it would quiet the wrangle about the formality of a Church Covenant and Membership Mr. Brinsley of Yarmouth was of opinion it would remove all the fears and jealousies of vain Disputers Calvin is positive this office was performed by the Bishop from the beginning and Mr. Dallee commends that of S. Hier. Episcopus c. in Dial. inter Orth. and Lucef In this I blame the Presbyterians and Independents because at present they hang together by the tails but for all the fair copies of their Countenances if their wished and laboured for turn come their faces will look several ways If the Presbyterians get the start and keep their ground for a while they will soon proclaim the Independents to be Babylonians If the Independents once more out-wit the Presbyterians and turn them out of power and trust then the Independents will face about and tell them roundly they are Egyptians SECT 5. As for the Papists the best they can brag on is their unity of which they rant highly that they and they onely have found out the true way to it this is a mere bravado to which a wise and learned person made heretofore this return viz. Let me see the Jesuits and Seculars reconciled in England a Dominican and Jesuit in Doctrinal Papistry French and Italians in state Papistry then I shall allow them a little to vapour their oral and conclave Traditionists are hard at it in their confutations of each other their great heads of Unity Pope Sixtus and Clemens fell very foul one with another they cannot agree about the Supremacy of a Pope and a Council nor which of their four or five Churches is the infallible one the Popes and Councils have declared several ways upon the points which obviates their common shift viz. Their clashings and bickerings are but in scholastick opinions and niceties for then the definitions of Popes and Councils are no matters of Faith But here again they quarrel for some assert a Doctrine is heretical by its repugnancy to what is revealed by Christ others affirm a Doctrine is heretical because the Church hath declared so it s the former sort thus confutes If the Doctrine be heretical from the Churches declaration then the Church hath power to make Articles of Faith about which also there is a great bustle among them for some of them peremptorily deny the Church hath any power to make Articles of Faith but most of the Canonists and all the Popes Exchequer men affirm it so schismatically are they divided about their Church the Head thereof with the terms and objects of their pretended Unity when these are smartly objected to them their onely salvo is Their Rule would be a means to hold them in unity if it were followed Very good for the plain English of this is their Rule about which they so smartly wrangle and concerning which they could never yet agree will or may be a means of unity when they are agreed about it In opposition whereto we assert the Rule which we propose is not flexible like theirs but infallible viz. the sure word of God duly applied for the application whereof we take in the consentient judgment of the universal Church in matters of Faith and in points of practice the constant usage thereof these we stand to because if they be not the true means of unity the true Church of God which always relied on these and no other had never any If to this some Romanists give assent as some of them do they are so far English Episcopal Protestants From all which premised there is great reason and good warranty to conclude that under the Government of King and Bishops the Civil Power is most safely fixed mixt Communion Ignorance and Sin are most effectually provided against Unity and Obedience storngly guarded therefore whatsoever good or desirable can be expected from Erastianism Presbyterianism Independency or Popery is really experimented in Episcopacy and therefore this in true polity ought to be retained and supported the other modes are not to be admitted or entertained not the Erastians for they play at fast and loose with Kings and the Church they respect no Government present to which their submission is compliance not obedience Not the Presbyterians for they encroach upon and vilifie Kingly authority if they find a King they will if they dare shackle him or in our Northern expression houghband him Not the Independents for with them Kings are the Peoples Creatures and Trustees neither will they permit him with their good wills to intermeddle in Church Affairs Not the Pontificians for reasons given by the learned Doctor Stillingfleet and that honourable Person who seconded him It is therefore the clear interest of the Crown if it would have a Church National to govern by it ought to be Protestant Episcopal as a late ingenious Writer hath observed lest if it be held of the Pope Kirk or People in Capite it totter and fall That Probleme which Dr. Prideaux Ep. Ded. ad fasc Contro An suprematus Papalis sit potiùs Antichristianus quà m Presbyterianus aut Enthusiasticus may hence easily be resolved if we be not too palpably partial we must declare them all or none at all to be Tyrannical or Antichristian The best Argument ever yet produced to prove the Pope to be Antichrist is his bold challenge over all Kings and Monarchs to depose them and dispose of their Crowns and Dignities which if it be good it will hold as strongly against all other Sectaries for they are as truly the Limbs of Antichrist who preach and press Rebellion against their lawfull Sovereign and those commissionated by
him upon a Puritan Vote or Republican Resolution as they who prove and prosecute it upon the Pope's Placet or Fiat that cannot be the mystery of Godliness and Saintship in a Presbyterian or Independent which is presumed to be the mystery of Iniquity in the Pope and if the Doctrine of Rebellion be the mark of the Beast in a Pontifician it cannot be a sign of Election in a Smectymnuan or Owenist for if the Pope by the plenitude of his power can discharge Subjects from the Oath and bonds of Allegiance then the Sectaries by what names or titles soever divided or subdivided can free themselves upon easier terms for one will absolve himself by a dormant dispensation of the spirit another excuse himself by the pretence of a new light a third will plead Providence a fourth Conscience and the Blades of Fortune will stand upon their privileges The result of this tedious Chapter is God had always a Church this Church had always a Government this was always detemined by God who in the first Ages of the world settled this power on the first-born who were both Kings and Priests after he separated these Offices Moses to hold the Kingly power Aaron the Priestly yet he so ordered that the Priestly power should be subordinate to the Regal he foretold the like order should be established in the Christian Church that Nations should flow into it Isa 2. 2. and the Kings of those Nations should be nursing Fathers to it Isa 49. 23. that together with them should be spiritual Fathers Bishops as Prefects therein Isa 60. 17. for Clement according to that Copy which the Apostle useth reads that Comma thus viz. I will make thy Bishops peace so do the Seventy who in nineteen other places render the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishop so Pagnine from R. Abraham and Buxtorf what we translate Office Psal 109. 8. they reade Prefecture which S. Peter Acts 1. 2. calls Bishoprick what was thus prophesied God in the fulness of time determined by his all-wise providence verified when the Church was first governed by our Lord Jesus Christ who had under him Commission-officers his Apostles and under them the Seventy Disciples After his Ascension and descent of the Holy Ghost the Apostles ruled in chief having Attendants and Assistants to them whom they after substituted as the necessities of the Church required for Bishops with Deacons and Priests under their Jurisdiction Thus the Church stood and was governed for 300 years till the nursing Fathers appeared then and ever since Kings and Bishops have presided in it Kings having the Dominion Bishops the Jurisdiction in the Catholick Church This was one great end of the Reformation to restore our Kings and Bishops to their universally acknowledged Rights due to them by Divine Law this of all other Governments is the most Christian rational and practicable because most suiting with the main end of Government which is that we may live quiet and peaceable lives without any Faction or Schism in all godliness and honesty and this therefore and no other is to be retained in the Church both upon the true measures of piety and prudence CHAP. IV. THE next thing canvassed in this Church is the constituted Worship of God by Liturgy with Ceremonies and Holy-days SECT 1. If it can be evinced that prescribed Forms were used in the Three first Centuries it will follow in the judgment of all unprejudiced persons they are still to be practised and imposed Num. 1. Our Lord and Saviour prescribed a Form to his Disciples Matt. 6. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. not onely for the Matter but very Form for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. is the same with that Numb 6. 23. according to the Septuagint which did not respect onely the Substance but the Words as they were dictated S. Luke makes it clear When ye pray say Verba recitationem certam praescribit saith Melanch he gave them an Express saith Diod. long before them S. Cypr. de Orat. Dom. Christ consulting the salvation of his people delivered them Etiam orandi Formam and before him Tert. de Or. c. 1 9. Novam c. he ordered a new Form of Prayer and before them both in Trajan's Reign the Christians ordinarily used it as our Greg. observ'd from Lucian The Context will confirm the interpretation for it is generally received the Jewish Teachers did compose Forms for their Disciples S. John Baptist did whereupon Christ's Disciples moved him also for a Form Luk. 11. 1. that thereby they might be owned for such In compliance whereto our Saviour granted their Petition yet with that caution to decline novelty that he took much of it from the Jewish Euchologue as not onely our Greg. hath noted but Drusius also and Capellus plain it is from the manner of its composure it was not delivered as a Directory but as a Liturgy not onely as a Rule to form our Prayers by but a form to pray in good reasons also there are to persuade us notwithstanding the silence of the Scripture that the Disciples constantly so used it for it was a Symbol of their Discipleship not unto them as common Jews who onely used the Church Ritual but as Christ's retainers whose privilege and honour it was to have a Form of his setting they under this relation moved him for a Form in order to its observation and to discriminate them from other Jews or Disciples of other Masters Num. 2. Our Saviour himself practised composed Forms Matt. 26. 30. which Cam. assures us was the solemn customary Hymn which concluded the Supper and it is the more probable because the Disciples joyned with Christ in it which they could not have done unless they had been well acquainted with it Again he used the same prayer thrice Matt. 26. 44. so upon his complaint upon the Cross he used the words of David Psal 22. 1. and when he gave up the Ghost Luk. 23. 46. he took a Form from Psal 31. 7. Num. 3. We have the Presidents of S. Peter and S. John attending the ordinary service Acts 3. 1. which the circumstances of time and place do evince for if they neglected the daily Service or used any other they would have given an offence to the Jews whose conversion they endeavoured this is confirmed from that observation of learned men that the first Christians accommodated all their Offices to the Jewish Ritual and revived the moral Service of God practised in the Jewish Church which was always by a determinate Form saith Capel from Maim Syn. Crit. in Loc. and appears from Luk. 1. 10. compared with Rev. 8. 4. for at the time of Incense they had three Forms called Emeth Gnaboah and Shemshalom because they began with these words Lightf Desc of the Temple Service Mr. Selden in his Notes on Eut. p. 41. from Maim relates The Jews were permitted to have their voluntary prayers yet not on the Sabbath
on my forehead the banner of the Cross The custome then being ancient and innocent because observed in the best times it ought to be retained and for its better observation be enjoyned by authority certainly not laid aside to gratifie humorous people 3. As for kneeling at the receiving of the holy Sacrament though there be not so clear a constat yet this is plain the Ancients used the same gesture they did at prayer which never was that of sitting which neither in it self hath nor in the esteem of the Ancients ever had any thing of reverence Tert. de Orat. c. 12. protests against it and Amesius c. 18. de Consc p. 191. rejects it because not expressive of reverence nor approved in Scripture Now kneeling was the ordinary custome Euseb l. 8. c. 5 8. standing was at particular times and places which they used as a significant Ceremony yet when they stood they bowed the body after the manner of worshipping which is sufficiently proved by that received rule Nemo manducat c. Let none communicate but he who first adores so that ordinarily they kneeled when they received and when they did not they worshipped The best reformed Churches use kneeling and the best learned of those who do not acknowledge it a gesture of humility and reverence which where it is constituted ought to be uniformly observed The Genevians in their Annot. on the harmony of Confessions are well content every particular Church should use her liberty in such cases particularly they make mention of kneeling at the Communion and use of all such Ceremonies as now are observed by the Lutherans Copes Organs c. and had been used before by Papists Annot. Sect. 14. Obs 4. ad Confes Bohem As an upshot to this when an English fugitive Separatist proposed his Thesis de Adiaphoris at Geneva he could not be permitted to discuss them The whole may be drawn up in this order Ceremonies are lawfull things some of this kind are expedient these expedients ought to be significant these may and occasionally ought to be imposed these so imposed are to be observed and those we practise caeteris paribus are to be settled rather than any other because thereby we honour our first Reformers we obey our lawfull Superiours we keep up our alliance with other reformed Churches sure with the chiefest and best and which is more we hold a firm correspondence with the primitive and present Catholick Church CHAP. VI. AS for the observation of Holidays the Grandees of the Sectarians seemed once willing to admit Festivals provided they were not called Holidays which was nothing else in them but a silly sour singularity and morosity for more learned and much better men than they never scrupled at the name Mr. Perkins Demonst Problem p. 232. n. 6. asserts this Holy they are not in and for themselves but for the holy duties then performed to God Dr. Rivet in Ex. 20. p. 167. declares A relative holiness belongeth to them and they might very properly be called Holidays ratione finis in respect to their ends and uses being separated for holy exercises So they were constituted and observed in the primitive Church S. Chrys Hom. in Ascen hath assured us The Catholick Church observed six recurring anniversary Solemnities in memory of Christ's Nativity Epiphany Passion Resurrection Ascension and mission of the Holy Ghost The matter of fact is notorious In the Reign of Dioclesian an 294. and by the Greek Menology on the twenty fifth of December the Christians assembled to commemorate the Birth of our Lord whereof the Emperour having received intelligence commanded the doors of the Church to be shut and fire set to it which soon consumed both them and it Julian in an hellish design joyned with the Christians in their publick Assembly on the sixth of January called the Epiphany The Festival for it 's called by Phil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Fast of our Saviour's Passion was solemnly celebrated and that from long custome Eus l. 2. c. 16. The dispute so early started about the time of the observation of Easter puts that beyond dispute Just Mart. Resp ad Orthod 115. speaks of its being kept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Apostles time Euseb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vid. Eus l. 5. c. 23 24 25. and S. Aug. Ep. 119 ex authoritate Scripturarum universae Ecclesiae consensione The Ancients called Ascension Tessaracostae Scal. de Emend Temp. many are their Homilies on that day Conc. Elib c. 43. treats of Whitsuntide as an ancient Solemnity censuring all those who neglect it as Hereticks The matter of fact is backed with a good reason For if the primitive Christians were strict in the observation of the Birth-days as they were called but indeed Death-days of the Martyrs we cannot imagine they would be forgetfull fo the joyfull days wherein the Lord and the Lord of the Martyrs begun continued and perfected the work of the Redemption of mankind But evident it is those days were religiously observed S. Cypr. l. 3. Ep. 6. expressed his great care and zeal those commemorations and solemn Offices should not be slurred Rivet in Ex. 20. p. 154. saith Ratio postulat c. Reason requires that not onely certain days but sufficient be retained even as many as the right constitution safety good of the Church and the glory of God requires For we being exonerated from the Jewish yoke may have more ought not have fewer days for the service of God than they had but they had more than one in seven some whereof were of humane institution This he confirms p. 163. Quod de die c. that which was expresly said of the Seventh-day by analogy and parity of reason respects any day which the Church hath appointed and in common use hath observed for holy Meetings whereupon all Interpreters do conceive not onely the Lord's day but all other lawfully instituted Festivals are comprehended under the Fourth Commandment But a good word from Geneva may doe more service than all other authorities and reasons Hear a whole gang of Genevians at once Every Church may use her liberty in observing Ember-days and Holidays consecrated to the godly memory of the Saints Annot. in Harm Confess Sect. 16. Obs 1. ad Conf. Boh. and retain the use of singing Christian Hymns and Songs upon the Holidays Obs 2. Zanch. in Expl. c. 2. ad Col. so far approves them that though he thinks there is no absolute necessity for them yet there is a profitable necessity in their due observation Bishop Dav. in his exposition of the same words hath furnished us with three substantial reasons who will may consider them CHAP. VII THE last which is opposed is the Doctrine of the Church exemplified in the Book of Articles The Independent Sophi hath expressed so great kindness for 36 of them that by his Verdict woe be to him that shall dispute them no less correction will satisfie his tender Conscience than exile but away