power of Governing these Churches for a longer or shorter time as they saw it expedient for the propagating of the Gospel before they set Bishops over them and so say they it may be probable that there was as yet no Bishops set-over the Church of Philippi when S. Paul writ his Epistle to them 4 Others again lastly say b See Doctor Hammond's Dissertations Diss 4. c. 7. to the end of that Dissert that the Bishops here signifies as distinct from Presbyters as Bishops they say constantly and alwaies do and if not Elders also constantly so yet rarely otherwise * Philippi being a Metropolis c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prime City of one part of Macedonia Acts 16. 12. and Epaphroditus being their Bishop in S. Paul's time as Theodoret d In 1 Tim. 3. 1. and others resolve from his being called their Apostle Phil. 2. 25. who had under him many Bishops and these they in the place contested all of them subordinate to him as their Metropolitane So many answers have we for the enerving all force of this so seemingly-strong and so strongly insisted-on testimonie from Phil 1. 1. and for the salving our Hypothesis against it and it 's like And thus we Retort the Argument That which is directly contrarie to what the Spirit of God hath appointed must needs be unlawful But to denie the putting one Bishop over diverse Churches and consequentlie the asserting the Presbyterians c. their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paritie or equalitie is the former And Therefore it is the latter that is unlawful See above To his Third Argument which is this in effect Diocesan Bishops is contrarie to that order which the Apostles appointed in the Churches of the Gentiles and therefore unlawful His Proofs Acts 4. 23. Tit 1. 5 7. Answ 1. We have answered this already sufficiently in our Solution of his last That certainly which is proved not to be contrarie but according to the Spirit 's appointment was not contrarie but consonant to the Apostles who followed the conduct of the B. Spirit in their Establishments their order appointment or setting up 2. His two Proofs make not at all for him nay make against him as we shall straight shew being of this import that Paul and Barnabas in the former consecrated Bishops for the believers Church by Church or one in every City at Lystra one at Iconium another c. and in the latter that Titus was by S. Paul constituted Bishop of Crete to ordain Bishops in each City of that Iland 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one place and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the other being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words of equal import and best rendred respectively Church by Church and City by City in every Church and so in every City one Elder or Bishop and accordingly to ordain c. in every Church in the Acts and to constitute Elders in every City Tit. 1. are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same sense every City having a Bishop in it and so being called a Church to which the believers in all the parts about it belonged and that â—ishop having power to make as many inferiour Officers in that Church as he thought good Now thus we Retort his Argument That order which is contrarie to the order which the Apostles set up in the Churches c. is unlawful But the rejecting of Diocesan a The word Diocese signified a larger extent of Jurisdiction than now it do's See Doctor Hammnod's Treatise of Schism p. 56 57 102 158. Bishops whether Lords or not Lords of which Title we have and shall give farther account is contrarie to that order of the Apostles Therefore it 's unlawful Again If Paul and Barnabas Apostles in Lycaonia and Metrapolitane Titus in Crete constituted or ordained in each Church i. e. in each City a Dicesan Bishop then Diocesan Bishops are not contrarie to the Apostles order c. but the contrarie to this lies under that charge But the former is true as appears and Therefore the latter And now let him judge who they are that are in danger of that dreadful place by him cited Levit 26. 24 41. b Let him all consider 1 Cor 11. 1. Eph. 5. 1. 2 Thes 3. 9. To his Fourth Argument in extract this Because Diocesan power is an Office that makes a man uncapable of performing the Duties belonging properly to his Function and therefore it is unlawful He Proves the Proposition by proposal to consideration of the Duties belonging to the Function of Bishops viz. to know his Flock watch over them feed and comfort them resolve their doubts visit them administer the Lord's-supper oft to them c. Answ 1. This Reason if it be caried home will batter Kingly Government as well as Episcopacie for Kings and Princes cannot do the parts of their Dutie in such wise as is here exacted of the Bishops that is in their proper persons To feed the flock strengthen the diseased heal the sick bind up the broken reducing that which was driven away the seeking the lost is saies the H. Prophet a C. 34. v. 2 4 See H. Grot. in Loc. Excisd jam urbe causas Propheta excidii commemorat Principum crimina qui Postores dicuntur Jer. 2. 18. 3. 15. 10. 11. Platoni de Repub. 4. B. And. on Commandements p. 377. Ezekiel their dutie but these things they cannot do but by procuration or deputation as they command supervise inspect and see-to the doing of them And so what the Bishop can't personally do he can do deputatively b See Doctor Allestry's lare excellent Sermon on Acts 13. 2. p. 25. 2. It fights against the appointment of the H. Ghost and the order of the Apostles who placed sometimes one person over larger extents of Regions otherwhiles in equal Dioceses with those of our Bishops These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for repelling all force of this Objection But then 3. the Bishop can perform some part of his great and formidable task or province and what is beyond the sphere of his personal immediate inspection and agencie is by him committed to others to see-into and perform Presbyters being assumed in partem operis or oneris or â—fficii and therefore to be termed Presbyteri partiarii or secundarii Besides the Deans and Prebends in Cathedral Churches answering to the City-Presbyters assumed for counsil and assistance c 1 Cor. 12. 28 helps in governments See also 1 Cor. 11. ult to the bishop in those firster times Arch-Deacons derived from and something analogizing to the Bishop's-Deacon dubbed with the Additional Arch to distinguish them from those other Deacons that attended on Presbyters in their Charge Those being sent by the Bishops upon all occasions into every part of his Diocese to observe how all things went and at length they were entrusted by the Bishop to judge and redresse smaller abuses the Rural to distinguish him from the Cathedral chief of the Presbyters
generations and ages of the Christian World no Church ever perceiving the Word of God to be against it 2. Consider that Calvin himself the first Authour of that Trojan Horse of mischiefs the Presbyterian Government made not that Model of government as is notoriously-well-known out of judgment but of pure necessity to comply with the then-present exigent state of Geneva after the expulsion of their lawfull secular Governour and Bishop Petrus Balma The apparant visible grounds of our assertion are 1. his publick profession of their readiness to receive such Bishops as were the primitive ones or otherwise that they were to be held and reputed nullo non anathemate digni worthy of all Anathema's or solemn curses 2. His subscription to the renowned Augustane Confession which declares for Bishops cui b Epist ad Martin Schaling sayes he pridem volens ac libens subscripsi whereto I willingly and cheerfully subscribed formerly 3. His Confession to the Polish King c Epist ad Regem Poloniae p. 140 141. Ed. Genev 1576. which is The ancient Church instituted Patriarchs and assigned Primacy to single Provinces that Bishops might be better knit together in the bond of unity 4. His description of the charge of a Bishop that should joyn himself to the reformed Church viz. To do his endeavour that all the Churches within his Bishoprick be purged from errour and idolatry to goe before the Curates or Pastors of his Diocesse by his example and to induce them to admit the Reformation 5. And lastly his Epistles to Arch Bishop Cranmer the Bishop of London Ridley and a Bishop of Poland 5. Consider for the Zuinglians especially the Tigurines howsoever otherwise disciplinated how passionately they favour our Episcopal Discipline which their learned'st and most judicious writings as of Bullinger Gualters c. sufficiently shew And for the Calvinians let Jerome Zanchie's honest protestation be attended to I professe saith he d Thesibus de verâ reformandarum Ecclesiarum ratione before God that in my conscience I repute them no other than Schismaticks all who make it a part of Reformation of the Church to have no Bishops who should preside over their Presbyters in degree of authority where this may be clearly had Furthermore with Mr. Calvin e De necessitate reformandae Ecclesiae to Cardinal Sadolet his old Friend I deem them worthy of all manner of Anathema's as many as will not be subject to that Hierarchy which submits it self to the Lord Jesus Even Beza himself though very unkind to the Episcopal Order either allowes f De diversis gradibus ministrorum c. 21. sect 23. See him also Epist 12. ad quosdam Ecclesiarum Anglicanarum fratres Epist 23. ad Episcopum Grindallum P 15. our English Bishops or else egregiously playes the Sycophant Doctor Adrianus à Saravia however out of the Low-Countryes Abrahamus Scultetus out of the Palatinate and Fredericus Spanhemius even from Geneva it self have sent us over as one speaks sweeter grapes that is their sentiments in favour of the Episcopal Order and our Bishops This Thesis also was defended by Pierre du Moulin the Father in the Academy of Sedan where he was Professour of the Chaire g Thesibus de notis Ecclesiae part 2. Thes 33. See the Letter of a French Protestant c. citing in behalf of Bishops Calvin Zanchie Bucer tract de reformandâ Ecclesiâ qui invenitur To. 11. constitutionum Imperialium Beza du Moulin 's Buckler of Faith Chamieâ— in his Book of the Papal Monarchy l. 3. c. 14. Art 11. see him also l. 10. c. 5. l. 10. c. 7. art 8. It. c. 5. art 6. in this last clause he sayes Bishops were elected Princes Episcopos Angliae c. We assert that the Bishops of England after their conversion to the faith and ejuration of Papistry have been the faithfull Servants of God nor ought to forsake their title or office of Bishop We must adde Diodati Capellus and other the most learned Frenchmen lately and now living that believe Episcopacy to be at least lawfull h There is exstant a large List of Reformed Divines on this Subject with Proofs that other Protestant Churches besides the English have a succession of Bishops 6. And lastly for this consider what the most admirable and Illustrious Grotius hath left upon Record in his Discussio i Where he treats about the Primacy of the Pope Not without cause sayes he would I have Saravia Downham Bilson to be read upon this Argument Episcopacy For so light and foolish is that which Bucer k Gersom Bucer and others have written after and against them that to have read those is to have refuted these Especially touching the Angels of the Churches concerning whom that which the perturbers of Ecclesiastical Order bring is so absurd and contrary to the Sacred Text it self that it deserves not confutation Upon which words I stop and take up a contemplation m The same is appliable to the late Lord Arch Bishop of Armagh his Original of Metropolitanes and his very learned Dissertation touching the Lydian Asia what the great man would have sayd if he had lived to see the irrefragable Dissertations of that most Eminent Doctor Hamond against Blondel Salmasius the prime Champions of Presbytery and others together with the several Defences of them against the sory yet their very best exceptions to them by the London-Ministers and Master Owen Concerning the premissed Severals joyntly taken let the Christian Reader consider and know that whatever this Pamphlet hath been able to object against them whether joyntly or severally whether from Scripture or aliunde as will be acknowledged if the following Sheets be read without unruly pre-possessions and unmanly peevish prejudicacies I have fully and clearly solved or answered it and therewithall laid grounds as I passe for satisfying or silencing all other the like exceptions and all even whispers or murmurs of objection so that this Piece may pâ—sse for a defence and deletory against and of all the Puritanical or Sectarian-feeble Efforts against the mentioned particulars In so much as there remains nothing but to pray that the English people n Eph. 4. 14 15. may be henceforth no more Children tossed to and fro and carryed about with every wind of novel spurious doctrine by the subtilty of men through their craftinesse for the contriving of deceit o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But keeping the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in love may increase in him in all things which is the head even Christ and that this Tract may go forth into a blessing to every Reader Consider what I have now sayd my Considerations and the Lord give thee understanding in all things H. Jerem. 18. 15. Because my people hath forgotten me they have burnt incense to vanity and they have caused them to stumble in their wayes from the ancient pathes to walk in pathes in a way not cast up Psam 77.
Priests with a Go shew your-selves to the Priests and offer c. frequently 9. In the IV. Centuries after the Orthodox were hatched under the Wings of the Arian Priests as say the Fathers S. S. Basil and Hilarie and there ensued no rejection of the succeeding Priests made such by persons as bad as the Romish Priests generally speaking 'T was Wisdome in that sober Age to account a Jewel no whit the worse or of lesse virtue by being delivered by a dirtie hand This may vindicate our Ordination which we account absolutely necessarie to an authoritative Priest-hood or Ministerie the causa sine quâ non as he speaks See Jerem. 23. 21. Rom. 10. 14. Hebr 5. 4. d S. Cyprian speaking of the Heresies and Impostors of his time de Vnitate Eccl. p. 23. chooses to give this as a principal part of their character Hi sunt c. These are they that of their own accord without God's appointment set themselves up among the temerarious assemblers who constitute themselves Rulers without any Law of Ordination who assume the name of Bishops when no man gives them the power and so sit in â—he chair of pestilence See Doctor Hammond's most excellent Trearise of Ordination Quaere Vth where the Soâ—inians Arguments of which our Author relisher are accurately answered p. 271 c. 13. That our Episcopacy upon that stock of Orders will bring in the Pope is a groudnlesse malicious Surmize 1 that the greatest Enemies and Opposers of the Pope our Reverend Bishops and learned Writers that lived in obedience to them whom to reckon is no easie task as Jewel Downham Abbot Andrews Whites Vsher Mountague Chillingworth Jackson Hammond Taylor Cosens c. who have written so fully so learnedly and so admirably against them and have applied through an errour it may be that in 2 Thess 2. about the man of sin and that of Babylon Rev. 17. some of the fore-named to him 2 that they who suffer'd Martyrdome in opposition to the Popish Religion Bishop Cranmer Ridley c. and have since undergone a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fierie Tryal from the Presbyterians and other Schismaticks of from this Church for their unshaken adherence to its Tendries or Deliveries Laws and Usages that these I say should necessarily introduce the Pope's Power over the Churches is a thing that can never enter into any man's head unlesse his brains are adle and his wits not to say his charitie or honesty are utterly fled Especially when it shall be known what Bishop Sanderson a Pref to 14. Sermons § 18 will tell us is verie well known to many What rejoycing that Vote of the long Parliament for pulling down Episcopacie brought to the Romish Party and how even in Rome it self they sang their Jo Paeans upon the tidings thereof and said triumphantly Now the day is ours Now is the fatal blow given to the Protestant Religion in England But we Retort the Argument thus That which doth necessarily introduce the Pope's Power over the Churches c. is unlawful But to denie due and right that is Episcopal Ordination which is corsequent to denying Diocesan Bishops will necessarily introduce the Pope's Power c. Ergó to denie Episcopal Ordination by Diocesan Bishops is unlawful For who will not rather be of a Church where there is true Mission and Succession as-to substance than in one where as some will not doubt to say all Sacraments c. are Nullities See the last Retortion And hear after what we hear'd from the Bishop of Lincoln then Dr Sanderson what that excellent Arch-Bishop Whitgift tells T. C. I know that those sects and heresies gave strength unto Anti-christ and at the length were one special means of placing him in his Throne even as also I am persuaded that he worketh as effectually at this day by your stirs and contentions whereby he hath and will more prevaile against the Church of England than by any other means whatsoever * What mischief the Puritans did in Q. E. time Camden in Annal tells Pontifiâ—iis plaudentibus multasque in suas partâ—s pertrahentibus quasi nulla esset in Ecclesiâ Anglicanâ— uni as To his two Objections that he produces as for us and then Answers I need say nothing having sufficiently superseded all usefulnesse thereof by my Return to his last Argument Yet this I adde which will state and clear the matter of arch-Arch-Bishops and the Consecration by them performed which is the concern of those said Objections and Answers That the Government of the Church Christian by Bishops Priests and Deacons do's perfectly answer that in the Jewish Church by the Chief Priest Priests and Levites those chief Priests being called Praelates Antistites Praesules of the See Bishop Andrews's Form of Ch Government bâ—fore and after Christ p. 1. 6 117. Priest and Levites who were to take care that those inferiour Orders should perform their Imployments or Functions committed to them Moâ—v as among these as appears Num 3. 24 30 35. Eleazar the Son of Aaron was the Prelate of the Prelates a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such were S. S. Timothie Tuus James Bâ—shop of Jerusalem John Ignatius Pâ—lycarp c. so the Arch-bishop rules or presides over the Bishops as a clear Transcript or Copie of what was instituted by God in the Church of the Jews and may therefore own its derivation from thence and not from the Heathens Models of Government This of Arch-bishops is not a distinct order from Bishops but onely a Dignitie b A distinction for order of Government not a new Officer Kâ— Ch. â— below with authoritie proportionable in the Church above them instituted for the preserving of unitie and many other good uses So when a Bishop is to be consecrated the Arch-bishop or Metropolitane authorizes it and in person or by his Deputie c See the Book of Making and Conseâ—â—ing c. in Consâ—â—r of â—n Arch Bishop â— Bish assists in it and the fore-mention'd Bishop ha's according to the antient Canons hands imposed upon him by three or four â—ishops Here in England when Card Pool Arch-Bishop of C. died Q. E. assigned Matthew Parker to be his Successour in the vacancie of that See who that he was regularly consecrated whatever that pellucid or rather thick-skin'd lie of the Nag's-head in Chep fide London which the Oxford-Greek-Professour John Neal told Thomas Bluet the Priest pretends to the contrarie appears most luculeâ—tly out of the Publick Records and Registers and is vindicated by Mr Arch-Deacon Mason in his Book de Minist Anglic to the indubitable satisfaction of all men that will but open their eyes and F. Oldcorn though living and dying in the Roman Communion did say because there 's no defence against a flaile no resisting evident demoâ—stration That these our Registers were authenticall By what hath beed said his idle talk of the â—nglish Bishops-their Grandfather a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. â—liad 4. 〈◊〉
c. a See Grot Annot in Cassandr de Potestate Ecclesiastied Potestas Ecclesiae Praepositis ut quaedam constituant pacis ordin is majoris utiliâ—atis causa quae nos obligent negari non debet Id Animadv iâ— Animadv c. p. 62. 6. The XX. Article of the Ch of Eng saith expressely That the Church hath power to decree Rites and Ceremonies and authoritie in Controversies of Faith 7 Paul commands Bishops to take care for the ordering of God's Publick Service 1 S. Tim 2. 1. where the words refer not to the private Devotions of particular persons but to the Divine publick Service of the Church as S. Chrysostome Theophylact Oecumenius among the Antients Estius the Romanist for the Church of Rome and also Calvin for the Protestants have interpreted 8. For what he adds about exercising dominion or as he puts it in marg lordship over the faith of Christians which saies he Paul an Apostle and Timothie a Bishop would not do we have considered the place b 2 Cor 1. 24. as also the matter here charged alreadie and shewed that our Bishops lie not under that guilt to be sure they are not necessitated by their Function so to do To his Twelfth and last Argument fetch'd from a Comparison instituted between them and the Bishops mentioned in Scripture particularly Timothie and Titus whereupon we are presented with XV. positive Characters of those holy Bishops together with XXIV disparallels 'twixt them and our Bishops Answ 1. To argue from the personal abuse of the Office to the non-use Vnwarrantablenesse Un-Scripturalnesse or Necessity of the Abolition of the Office is a most irrational processe 2. The faults possibly of some few men of an Order or Function ought not to be diffused upon all of that Calling even by congruitie of pure-natural Reason Parcito paucorum diffundere crimen in omnes 3. In his several heads of Description of Bishop Timothie and Titus we shall shew some particulars to be either falslie assigned or peculiar and restrained to those first times and then demonstrate the other Characterisms to belong to our Bishops also 1 The Choice of the persons was never in the People as appears by Cl Romanus's Testimonie above-cited which exhibits that the Bishops were made before there were any believers to choose So that 't is not imaginable how the examination and approbation could belong to the people or the whole Church when those over whom they were constituted were not yet come-in but they were made Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of those which should after come into the Faith a See Doctor Hammond's Answer to Owen's Animedversions c. p. 88. The people's choice therefore was nor is no way required to nor constitutive of the being or constitution of Bishops which was compleat and stood valid without it though 't was most happy when the People's acceptation followed And for the choice of the Episcopi gregis as some will call them as contradistinct to Episcopi Pastorum they are indeed chosen by the consent of the People but that for the avoiding of factions and tumults b Adde and out of respect to those Lords of such Countrey towns where were Titles or Churches endowed with maintenance out of their own Lands c. who 't was thought fit should therefore have great interest in the choosing of Clerks in such places which purpose is Justinian's Decree to Novel Constit 123. c. 18. Canon Conc. Toletan Yet were they not called Lords of such places after dedication to God but Patrons c. The like is said of Emperours and Kings in reference to both Bishops and Presbyters See Dr Field of the Church l. 5. â— 54. p. 695. ib. c. 55. p. 701 c. incident to Popular Elections transfer'd upon the King and the respective Patrons 2 Of his Texts refer'd unto the first Act 6. 3. imports 't is true that the Nomination or Choice of the persons of the Deacons there was committed to the Communitie or Societie of Christians but that 1 by the Appointment of the Apostles declared to them v. 2 3. 2 they had by the Apostles these bounds set them first to take seven the number not left arbitrarie secondlie to pitch on men generally known and well reputed of thirdly with these qualifications 1 Faith supposed in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some of you that is Believers Christians 2 fulnesse of the H. Ghost extrordinarie Gifts 3 fulnesse of Wisdom fitted by all these for this employment And when by the Apostles Appointment together with the observation of these prescribed Rules the multitude had sought-out the persons then still the Apostles reserve the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ordination or Constitution of them to themselves v. 3. and so in other Churches the Testimonie concerning the qualifications of the persons was refer'd to the Church Now as this is all we can grant him so 't is not that he designs Of his other place though I discern not so easily the pertinencie of it to this matter yet I set for the summe of it That the whole Church indeed joyned in the choosing and sending Messengers to Antioch with the Apostles and Elders or Bishops of Judea but that with a discernable distinction The Apostles and Elders as they whose Decree or Appointment it was it pleased or seemed good to the Apostles and Elders to send chosen men the choice and mission belonging to them and the persons sent men of them Bishops of the Council but this with the knowledge and approbation of the whole Church joyned with them as those that were Accessories not Principals in the sending Neither v. 23. were the Brethren members of the Council nor had voices in it they onely joyned with the Apostles and Bishops shewing their consent and approbation and submission to the Decree of the Council * 'T is acknowledged that Timothie and Titus travelled about preaching and in that respect they may be styled itinerant preachers But then 1 it is one of the things that is yeelded and accounted extraordinarie in those first â—fficers of the Church viz. the Extent of their Precinct or Diocese which of the Evangelists also was the whole World or those special parts of it which the Apostles had allotted to one another whither when they could not go themselves the Evangelists were sent so that they then were to make great and often journeys and be much upon Removes in those times and 2 became resiant or fixâ— also at length as is or will be manifest * 'T is acknowledged that they were Attendants and Ministers to the Apostles and were Messengers of the Churches but this visibly was an Extraordinarie unlesse the Apostles should revive again upon Earth and the Bishops attend them and be sent by them c. Why therefore doth he not say also that S. Timothie was circumcised and then exact that our Bishops that they may be like Timothie c. be circumcised also for this
or malice of the Objectors Whereto may go affixt that of a most elegant Pen attesting consonantlie that the book is of so admirable a composure as that the most industrious Wits a Vocabula penè syllabas expendendo saith Alesius the above-mentioned learned Scotcâ— man of its enemies could never find an Objection of value enough to make a doubt or scarce a scruple in a wise Spirit 8. Consâ—der what is most notoriouslie certain that this very Liturgie hath been a continual float oâ— tide of joy and delight to all true Englishmen to see and observe the prosperitie and flourishing of this Church in a perpetuall swelling and growth ever since the establishing of that Protestant Liturgie and Religion together An Italiaâ— Protestant for Religions sake flying his Native habitation and inquiring where he might best settle himself family was by a grave and learned Divine in Germanie advised hither with this recommendation that If God had on earth e're a Church triumphant it was the Church of England Dr Na. Bernard in hu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. from Mr Calendrine p. 5. among us till at last it was grown to such an height as was certainly never heard of in this Kingdom or in any other part of Europe also for these many hundred years b View of the Directorie c. 2. p. 49. See what Radzivil 's Son of Poland and a Nobleman his Governour thought hereof in the Life of Bishop Morton writ by the worthy Dr Barwick p. 77. But then the calamity brake in upon us when the fashion of the structure not pleasing some capricious builders they like Ahaz when he had been at Damascus c 2 Kings 16. 10. having grasped an undue power must needs have the building altered or quadrata mutata rotundis d See Mr J. Maâ—tin 's late choice Sermon called Hosannah p. 6. Whence Spanhemius called the English Ocellus ille Ecclesiarum c. Ep Ded to A. B. Usher c. before Dub Evan 3. Vol. must needs Genevize or Scottize unnatural Englishmen for Discipline and novel models of Worship when they had the best and primitivest in the World in England 9. Consider that though the thick-shoo'd rupices and barbari as the last-cited ingenious person enstyles them lay the â—nglish Liturgie under their feet now when there are abroad so many Demogogues and Sect-masters especially considâ—ring and courting the multitude in order to their proselyting them to their several divided imaginations and novell caprices yet certainly they will never passe muster for good and competent Judges or Estimatours of things Populus dicit ideò errat e Tradere turpi fasces populus Gander eosdem colit atque odit Seneca in Hippolyto And these our new Antiliturgical Masters can have the complaisance of no more priviledges in this concern than is the acquisition of the very worst of Papists in the Church of Rome I mean the Jesuites who most of any other division in that Communion influence and sway with that People 10. Consider that as the Disciplinarians loaded our Ltturgie and Politie with the ugly besmooting appellatives of Popish Antichristian c. So their very loose illegitimate Establishment intended hath very plentifully heard in the same kind of language a Ut quod quis fecit patiatur jus erit equâ—m as is visible in Mr Edwards's three Parts of Gangrana in the Preface to the Book intituled John Baptist and innumerous Anti John-Presbyter-Pieces b See also a book written by Mr John Spittlehouse entituled An â—mbleme of Antichrist in his threefold Hierarchies of Papacy Prelacy and Presbyterie Also a description of the Trinity in Unity and Unitie in Trinitie of their Lord God the Pope in his Holinesse Deitie Otherwise Rome ruinated by Whitehal or the Papal Crown demolish't containing a confutation of the three-degrees of Popery viz. Papacy Prelacy and Presbyterie c. And the whole sort of Sectarian anti-Liturgists that have so virulently begnawn our Liturgie Greenwood Robinson Johnson c. in themselves or followers have had parallel or semblable high and vehement dislikes to their compositions Which truly it is easie even very soberly and groundedly to tax or charge with defects or faults that will never be rationally and satisfactorily defended or made good by but onely referring to or transcribing some part of the so oft praised View c Especially ch 3. p. 82 83. c. c. Bishop Taylor 's Preface d Sect 46. Where he shews the great imperfection of the Directorie in one and thirty particulars to his Collection of Offices or Bishop Andrews's Sermon of Imaginations though preached long before the birth of the Mushrome 11. Consider that â—hereas the Puritan and Sectarie will say that the Composers of our Liturgie were indeed good men the Composition also good for those times and considering that crepusculous imperfecter light they then had but that were they now alive they are perswaded say the Directorians e Pref. to Directorie they would joyn with them consider for this â— say that our B. Reformers those of the first Reformation in Queen Maries daies flying and living in Frankford met with and saw the exceptions or objections that have been ☞ produced and exhibited by our new Reformers and yet gave not place to them no not for an hour were not at all soon or late shaken in mind or removed from their stedfastnesse by them but maintained the Book against them all and after in Q. Elizabeths flourishing Reign it was ordained and enacted that it alone and none other of others devising no other way of open Service should be used under penalties f See Act for the Vnifâ—râ—ity of Common-Prayer See Dr Heylin's Historie of Liturgies notwithstanding all the objections of the dissentient Frankfort Brethren g Passionate Mr Knox witâ—ingham c. all their new models notwithstanding III. For Episcopacy praeliminarily and referring to what according to my poor ability the Reader hath presented unto him in the last part of my Book Consider 1. The Challenge of that most profound most candid modest man Mr. Hooker a The Augsburg Confessâ—onists there and in their Apology for that Confession cap. de Ord. Eccl. and in their Colloquies at Wormes and Ratisbon and diverse of their Books besides are for the Order of Bishops We require you Disciplinarians to find out but one Church upon the face of the whole earth that hath been ordered by your Presbyterian Discipline or hath not been ordered by ours that is to say by Episcopal regiment sithence the times that the blessed Apostles were here conversant There precedes A very strange thing sure it were that such a Discipline as ye speak of should be taught by Christ and his Apostles in the Word of God and no Church ever have found it out nor received it till this present time contrariwise the Government against which ye bend your selves be observed every where throughout all
their unbloody sacrifice their real presence c. And if for the first 11. years of Q. Eliz. the Papists came to our Churches and Service what can we saies he think but that the hand of the Lord was with us at that time for good when without division we sought him and he was pleased so to honour us that our Adversaries should at least feignedly submit themselves We say that the English Liturgie gathered according We do not like the Israelites borrow any Jewels of the Aegyptians but like Laban to Jacob we search their houses to see whaâ— Jewels they have of ours which were left us by the Primitive Fathers And dare be bold to say as Laban with a far better title These Ceremonies be my Ceremonies these prayers be my prayers as he of his daughters c. Mr D. Wh. Vind of the Form of C. Prayers p. 36. to the Modules of the Fathers the most pure of them is not a collection out of the Romish Missal but a refining of that antient Liturgie which heretofore had been stained or impurated by the Masse those things being justly cast out which were unjustly added to the Liturgie of purer antiquitie No translation of the Masse but a restitution of the former antique liturgie with the intersertion of diverse Prayers used by the H. Antients conformly to Sacred Scriptures His second Reason out of Smec is Because it was framed on purpose to bring Papists to Church Answ 1. That this sets a good a If S. Paul by being a Jew to the Jew could hope to gain the Jew why should not we without being Papists to the Papists but only Christians wherein they are so too expect to gain the Papists also View of the New Direct p. 63. Sect. 15. Seâ— also p. 62. most satisfactorily character both upon the Composers and the Composition that They designed and It was framed and both so as not in the least prejudicing Truth or Charitie to the Protestant English to convert any b Act. 26. 18. to turn them from darkness to light 2. The aime of our Reformers was to compose a publick Service and Polity Ecclesiastical conform as neer as they could to the Primitive Church that so all the Children of that Church enjoying such a Liturgie c. might serve God purely and like the H. Primitives We c Accessimus autem quantum maximè potuimus c Apolog Ecclesiae Anglicanae mihi p. 170. saith the excellent Bishop Jewel came as neer as possibly we could to the Church of the Apostles and of the Antient Catholick Bishops and Fathers which we know as yet kept her integritie and was as Tertullian speaks an uncorrupt or pure Virgin not yet defiled with idolatrie nor any grievous or publick errour nor onely our Doctrine but also our Sacraments and the Form of our Publick Prayers we have directed or framed to their Rites and Institutes and as we know Christ and almost all the pious to have done Religion by them Papists fouly neglected and depraved we have recalled or brought back to its origin and first beginnings 3. What the design and processe of our old authentick legal Reformers were malevolent and schismatical Smectymnuans must not teach us We have it told us by a man that will strike scale against six hundred of them the most candid veracious profoundly learned Mr Hooker d Eccl. Pol. l. 4. Sect. 14. à p. 163. ad p. 168. where p. 165. he considers this Objection of T. C's producing His Third Reason is Because it is so much idolized called Divine Service Answ 1. Was there never a Parliament in the World idoliz'd by its Adherents Mr P. among them and yet sure it s whether admirers or adorers thought not meet that It should be abolished or suffer an Ostracisme or Petalisme were there not some Ministers Smectymnuus as chief that were idolized all their false tendries and heterodoxies swallowed without all discretion or discussion a Beloved I speak it confidently that the greatest part of the deserters of the Ch. of E. are more at best as much lyable to a charge of implicite faith as any Romanist whatever the having mens persons in admiration having clearly I had almost said alone seduced them into their schism errours and heresies of which I am satisfied they are never able to give any rational account beyond the credit of their teachers who to them are Scripture Canons Church and what not Mr Jo Martin in his excellent Sermon called Hosannah p. 24 â—5 as the very Oracles of God and with as implicite a faith as any proposition whatever of the Romish Church is entertained and believed by any of the Bigots of that Persuasion And yet these men passe with Mr P. for learned and Godly and not to be deprived or silenced I warrant you by his good will unlesse what report speaks him he be turned Anabaptist Nay was not Preaching idoliz'd also getting the Monopolie of all Gods service and as Moses's Rod the Egyptians-theirs swallowing them all up the wretched finatical Rosicrucian chymical chimerical Pilpetings of some heterodox and ignorant plebeian-spirited Pulpitiers in special Must Preaching therefore be put down and the wooden Bells in that H. Martyr's phrase every where continue without Clappers 2. But we say it 's no more than we must oâ— can expect that ill-talented anti-interested persons should account every thing which they dislike and damne and would idolize in one sense to be too much honoured and idolized though indeed it have but a just proportion and pitch of respect and reverence And this is the very case here 3. And for his mention of Divine Service in this matter 1. I am sure it has as good title as his nay as any mans Sermons have to be enstyled the Word of God I may without violation of modesty say a better 2. Divine Service is no more than the Service of the Divinitie or of God and then sure the words have nothing that too much aggrandizeth the Book We need not adde 3. that 't is not unordinarie to find Casaubon Salmasius Scaliger Grotius b Divine Augustine divine Drusius See Kellet's Miscellanies alios Divinitas dicitur orationis libri rei gestae hominis aliarum reâ—um Viv in Aug l. 7. c. 1. c. to be called divine men without any exception to the title or Eulogie and then in this sense also I should well hope our Bâ—ok might be called Divine Service 4. His idle storie I let passe and believe the man said honestly and nothing amisse 5. So I need not alledge to ballance this ametrio if so it be the immoderate scorn Antiochus's tearing the Law and villanious usage that precious Book hath found even in a moderate Adversaries judgment too too extreme and vile His Fourth Reason from the Brotherhood is Because many distast it Answ 1. Alas their palates But 2. and seriously his pen speaks too short He should have spoken in the more amazing
because more Scriptural Phrase and have said Many were offended or scandalled at it But then 3. this signifies but that they were displeased with or angrie at it not in the onely Scripture-sense of scandal made to sin by it a See Doctor Hammond of Scandal p. 26. § 10. and p. 35. § 33 c. See also Dr Taylors great Exemplar Part third Discourse 17. Of scandal or Giving and Taking Offence p. 463. and then his distinction may well take place There are two sorts of men 1 some are angrie and 2 some care not or have no reason to care for it 4. It 's piteous I must straight forgoe what another takes distast at 5. There 's an 1 offence given and an 2 an offence taken onely the distast or offence from the Book is to be arranged to the second member of the distinction 6. We are offended with their Church Polities their exterminations of Bishops their unsound Articles of Doctâ—ine their discarding of Tythes the unprimitivenesse of several matters in their Church-Establishments must we therefore denounce war against them preach Evangelium armatum as Ronsard said of some body and make them forgo their settlements 7. The loyal Sons and Daughters of the Church which were once the more numerous and I am sure ought ever to be the more considerable will be distasted if these things be taken away And is not in all congruitie of reason more regard to be had of a Son than a Rebel 8. Several great Clerks beyond Sea have highly approved our Liturgie not to speak of our Church-Government by numbers of them highly approved and earnestly wished b See Bishop Hall's Episcopacy by Divine Right Part 1. § 3. à p. 10. ad p. 17. See in my Preface Casaubon Gilbertus c. as in the Preface His Fifth Reason is Because it differs much from Liturgies in other Churches c The Liturgie of Scotland composed by John Knox is observed to be in many things like ours Some of their forms of words are directly all one with ours others with some small additions retaining our forms which yet are not enjoyned Answ 1. Why should our Liturgie be more taxed for disconformitie to theirs than theirs for not symbolizing with ours And 't will be an unreasonable begging of the Question to say theirs are better than ours when the highly learned Mons Casaubon prefer'd it not onely to his own that of the French Protestant-Churches but to all that ever he saw or heard of in modern times when again 't was part of Dr Featleys Manifesto d Dippers dipt p. 81. and challenge That the Common-Prayer-Book of England is the most compleat perfect and exact Liturgie now extant in the Christian World and much to the same purpose has Bishop Gauden in the words our Margin * â—do in all â—umble and â—onscientioâ—â— freedom expresse my judgment â—â— highly approâ—ing yea and admiring since I lately perused it more seriouslâ— the piety prudence competency aptitude of the Liturgâ—e of the Church of England as the best of any antient or modern that ever I saw And I think I have seen the most and best of them Considerations touching the Liturgie p. 30. exhibits And 2 it is not out of all dispute that in other Reformed Churches the reading or using of a stinted Form is not constant exacted a Compare the prayer which Beza used constantly before and after Sermon with the Geneva-Common Prayer Book See Mr Joh. Ball 's Tâ—yal c. c. 7. p. 121 122. of every Minister at all times 3. Their practise one way or other yeelds but smal comfort or countenance to those men who condemn all Liturgies as vain superfluous humane inventions a strange â—orship and breach of the second Commandement He adds as of himself now but the Assemblers Directorie hath the same Exception and before them also it was that of Johnson Greenwood Robinson c. and all the rable-rout of Sectaries a Sixth Reason Because it tends to maintain a lazy scandalous Ministerie Answ 1. That there is no affinitie 'twixt a Liturgie and an idle Ministerie For in the Primitive Church the abettours maintainers and in part devisers of Liturgies have and will when the See Gulâ—elm Apollonii his Lâ—tter or Tract to the Assembly in which toward the close he speaks in defense of set Forms The Book is also in English See S. Aug-Tract 9. in Joh 8. 12. 16. 21 29 35 37 50. â—ossidoniâ—s in Vitâ Aug. c. 21 c. Aug. de verb Do mini in Evang Ser. 15. De verb. Apost Ser. 5 6. names of their and Liturgies enemies shall be forgotten as their carcaises be of ever precious and sweetest memorie and renown for their uncessant and indefatigable labours in preaching c. S. S. Cyprian Ambrose Chrysostome Augustine were some of the Hero's I mean Oh! their learning and zeal confessed by the Adversaries Ye heard yesterday ye shall hear to morrow how risely do they occurre in their Sermons or Tractates as they call their Sermons S. Augustine even to extreamest sickness preached in his Church cheerfully and boldly without any intermission And others before and about those times are famed for the like industrie but all this while a Liturgie was in use Likewise they pressed the knowledge of Scriptures residence diligence in reading meditation and instruction of the people as necessarie duties When Religion was reformed in those whom God stirred up to that work how stupendous and even miraculous was the pains and industrie in preaching and yet generally they liked and framed a publick Form of stinted Liturgie 2. The Directorie as little provides against a lazy Ministry for as a many Ministers that are for that use stinted Forms of Prayer yea and they that would be thought to pray extempore make sundrie that shew a See the sweet and ingenious Tract called England's faith Monitour Reprover by some number of penned Prayers which variety they would fain have venditated for extemporarinesse so 't is but turning the heads of Prayers laid down direction-wise in the Directorie into a formal Prayer which the Composers suspected would happen and the matter 's done without any more â—-do 3. The Liturgie is complained of b See Hooker 1. 5. § 32. p. 205. for the tiring burdensom length of it and can he be lazy that conscientiously officiates by it and loves so to do c Nor doth the Directorie secure any from lazinesse seeing nothing â—ut lungs and sides may be used in the deliverie of any extempore prayer See Fullers Ch. Hist B. 11. p. 223. To his Seventh Reason drawn from the sufferings of some whom he 'l term Godly I have said enough alreadie d Answ to Reas XIV and shall adde no more meerly out of studie of all possible brevitie His Eighth is Because it hath tended to harden many Papists in their false Religion as seeing us come so neer them Answ 1. How neer we come to them
as he was a Prophet or as it was a civil no Holy day But how knows he that He was a Prophet And would he trust the storie of the Maccab. that Judas who instituted the Feast of Ded c. was a Prophet And that it was a Holy-day see six Reasons in Bish And Serm on Esth ix 21. p. â—007 1008. wherein as to children matters were so minutely and particularly prescribed and enjoyned then much more is it lawful to set them apart now 5. His place out of Coloss would not have Christians condemned or sentenced for or by observing as types or shadows of Christianitie the Jewish Feasts new Moons or Sabbaths which being the sense of the words let him tell me how they intercommune with our Festivals I 'le not observe that Sabbaths about which some have made such a Jewish do is here put among the shadows that are to vanish in the presence of Christianitie b That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intire and continual Feast that a Chtistians life ought to be now under the N. Testament Orig. cont Cels l. 8. p. 404. See Bishop And against Traâ—k a speech inter opera posthuma the substance This may concern the supercilious impugners of our Festivals 6. We reckon Sunday as one of the Holy-daies c These to be observed for Holy-daies and none other That is to say All Sundaies in the year c See the Preliminaries to the Service-Book We call it not Sabbath because as Bishop White has observed * it 's no where called so by the H. Antients I have saith he d Treatise of the Sabbath-day p. 301 202. See him also in his Examination of the little Dialogue distinguishing 'twixt the mystical and spiritual Sabbath typed and represented by the Sabbath of the fourth Com c. p. 109. And ib. p. 37. applying this distinction not in a proper or literal but in a mystical and analogical sense diligently searched into Antiquitie and observed in the Fathers their form of speech when they treat of the Lords-Day and I find it far different from the usual language of the Fathers to stile the Lords-Day the Sabbath and that they by the name Sabbath either understand the old Legal Sabbath taken away by Christ or the spiritual and mystical Sabbath which was typed and represented by the Sabbath of the Fourth Commandement And when the Antient Fathers distinguish and give proper names to the peculiar daies of the week they alwaies style the Saturday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sabbatum e See Dr Heylin's Respondet Petrus about the beginning the Sabbath and the Sunday or first day of the Week Dominicum the Lords-Day 7. And yet in regard of that which is proportionable in our Sunday to the Sabbath we may stile it Sabbath so do's once or twice as I have observed Bishop Andrews f In his third Serm on Resur p. 406 407. and on Acts 2. 1 2 c. p. 595. So our Homilies Hom of the Time and Place of Prayer p. 102 164 166. Ecclesiastical Canons Can LXXth So in Edm Reeves Christian Divinity aliquoties See more instances in Ley's Treatise of the Sabbath ch â—5 per tot The Disciplinarians were went to style this the Sabbath a Jewish name The Rhemists on Rev. 1. 10. mislike the name Sunday as Heathenish Fishers Def of 〈◊〉 l. 1. c 3. p. 19. once our Canons of 1603. 8. As-to his Exception unto our dedicating one Day to all Saints we say â— if it be lawful â—s 't is proved to be to set a-paâ—t one Day in honour suprose of S. John c. then it must be likewise so to set-apart a Day for many or all 2. The reason of the Churche's so doing is because we can't particularly commemorate for the bâ—rthen every one of the Saints in whom God's graces have been ilâ—â—strious and because in those Feasts celebâ—ateâ— particularly we are â—ustly supposable to have failed in dutie thâ—oâ—gh infirmitie or negâ—igence And 9. not every thing that Pagans oâ— Papists do is evil or if it be vitiated by evil adherences or circumstances those being retrenched or redressed by us what remains being good is lawful and praise-worthie to be performed 10. When we place holiness and confidence of acceptation with God in the bare setting a-part such Daâ—es or even the services performed on them without reformation of life the wash you make you clean c. then Isaiah 1. 12. is appliceble to us in this matter not otherwise or if it be it is to the treading Gods Courts c. too To his Ninth Unwarrantable The Ministers being called Priests Answ 1. By referring to our Answ to his Ninth Reas against our Lit 2. By adding that S. Paul implies a 1 Cor 9. 13. that the Ministers of the Gospel might be intitled Priests They which minister about holy things live or feed of the things of the Temple c. his reasoning being deduced from the Priests Temple Altar They which wait at the altar are partakers with the altar therefore or so c. 2. And it is the style used by the b â—ven in B. Ignâ—tius s Epistles we read onlesse we list to beâ—ieve Veâ—â—lius legâ—â—s Ep. â—â— Phâ—ladelâ—henâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ep. â—â—â—myâ—nenses H. Antients whose Discourses of the Ministerie are enstyled of the Priesthood c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De â—â—â—â—dotio 3. 'T is Bishop Downham's Observation men skewing at the word Priest onely because used in the Church of Rome that if we had differed from them so it had been by styling Ministers Sacrificers no offence had been taken thereat so slight and easie is that legerdemain which will serve to delâ—de the vulgar as was excellently observed by the golden pen d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—ied 1â— mihi p 133. of K. Charles I. Besides 4. there 's onely a change of the Priesthoâ—d e Hebâ— 7. 12. See ◠〈◊〉 l. 4. â—4 no abolitoon or nulling of it and so a Priâ—sthood and so the word Priest still lawful 5. But to an Obj. pleadâ—ng for the word Priest from 1 Pet. 2. 9. a royal Priesthood and for â—hat of Clergie from c. 5. 3. he Replies It 's to be meant of all f Then from Rev. 1 6 we may â—â— well argue 〈◊〉 there shâ—uld be no King in 〈◊〉 Compaâ—e iâ—â—â— â— with c. 60. 21. â—â—e also â—er 33. 17 Believers universally to which I say I what if as we need not so we produce not though he do's this place of Scripture to prove the lawfulnesse of the word Priest in our sense of it 2. This place yet may be applied fairlie to that end for it speaks of no other thing than what is affirmed in the very same words of the Jewish nation Exod 19. 6 where yet God had his Priests and high-Priests also a See this place â—â—ply 〈◊〉 Bishep Tâ—ylor's Clerus Dâ—mâ—â—â— Of the Divine institution of the Office
Papists and he asserts the equal fitnesse of every Minister to judge of the meetnesse of the times to read it Answ 1. To do as Papists do is not as abovesaid no not though T. C. would rather have us symbolize with Mahomedans reprovable but where their practises are in vitio and reprovable of which sort this is none 2. It is rather a comportance with the Greek Church which keeps those daies more solemne Fasts because the Bridgroom was then taken from us sold by Judas on Wednesday and murdered by Jews on Friday d Constitutious of the Apost v. 14. vii See also Epiphanius â—dv Aâ—â—ium which are very excellâ—nt grounds of Fasting Humiliation and Litanie that is earnest prayer 3. It is the Charge of the Ordinarie to appoint when the Litanie is to be used extraordinarilie e Inasmuch as nothing should be done but by publick câ—â—senâ— and authority not ordinarilie And 4. it's extraordinarie presumption and folly to assâ—â—mo and think every Minister or himself as wise and discerning of the times as a Father and Bishop of the Church the superior Ordinarie so far excelling in years use of things judgment gravity inferiour Priests ordinarilie much more as all those Fathers jointly and authoritatively acting To his Twenty second Because in the Litanie the Minister propounds the matter of the Prayer but the People pray Good Lord deliver us c. Answ 1. But sure what the Minister utters then is part of the Prayer the matter as well as the form being part of the compositum and the Minister too do's or may softly pray what the People say 2. Were it not so let him tell if he can what harm there is in it For not onely in this quarel'd but nonparel'd a Of all pieces of Service give me thâ— Litanie it 's so substantial and powerful that it is able to make a man devout by violence it commands a zeal and seizeth upon the soul of any impartial hearer D. W's Vindic. c. p. 32. The Litanie saies one is a common treasure to all good devotion In caeteriâ— alios omnes vicit in hoc seipsam said of Orig. in Cantic piece of our Liturgie but in the Prayers before Sermon all that are not voluntarie but under precept of our Law this course of suggesting the matters or heads to the hearers to be by them summ'd up in the Lords-Prayer was not unusal heretofore and is now in some use b See Mr Sanderofts excellent Sermon on Tit. 1. 5. and 't is called moving the people to pray or bidding of prayers Some footsteps c See Dr Heylin's little Tract on this subject at the end of his Historie of Liturgies of which practice are to be found in Bishop Andrew's Sermons 3. All liberty though he would insinuate the contrarie is left to the People to utter any holy and wholesome prayers in private I am sure the use of the Liturgie save in the late evil daies was cheerfully permitted both in publick and private That which he aims at I suppose is that it was not permitted Schismaticks and mal-contents to haunt and heard together in houses under pretence d Quorum tituli remedium habent pixides veâ—enum Lact. l. 3. c. 15. of some Apothâ—caries boxes of God's Service and there to utter their stomachs against established Laws and Governours both in Church and State under the mark of dispensing and partaking God's Ordinances Forgive us this wrong Hac licentiá omnes deteriores sumus 4. Whereas he excepts But women are not permitted to speak in the Church that is saies he to pray citing 1 Tim. 2. 11 12. I must needs cry out Cor Zenodoti and then seriously tell him the Apostle speaks 1 Cor. 14. â—4 particularly of Prophecying and teaching and in 1 Tim 2. 14. he layes down it 's true a morâ— general rule but yet such an one as forbids onely all such speaking as in which authoritie is used or usurped over the man Now when the woman praies in our Assemblies do's she I demand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Note here that to speak in a Church-Assembly by way of teaching and instructing others is an act of superioritie which therefore a woman might not do because her sex was to be in subjection and so to appear before God in Garb and Posture which consiâ—â—ed therewith that it they might not speak to instruct men in the Church but to God she might Mede Diaâ—ribe on 1 Cor 11. 5. p. 249 usurp authoritie over her husband or do's she prophecie or preach To his Twenty third The many Tautolâ—gies in it Good Lord deliver us being used 8. times c. and the use of the Lord's-Prayer at least 4. times in Morning-Service which is vain repetition forbidden Mat 6. 7. and condemned by us in Extemporalists Answ 1. This to do is most perfectly lawful from the example of our Lord within no great space praying in the same form of words thrice * S. Matt. 36. 44. And from the precedent of H. David in Ps 136. where every ver 26. in number is closed with For his mercy endureth for ever 2. It comes not under the censure mentioned in that we do not lengthen our Prayers with idle tautologies after the manner of the Heathen as thinking for so did they we shall have our Prayers granted through multiplicitie of the words used or by the long noise †Kings 18. 27. thereof or that we shall make them more intelligible to God 3. Our Forms are perfectly faultlesle whereas the battologie condemned by Christ in the place above meant * S Mat. 7. 8. as the best Glossarie tells us Polylogie Argologie Acyrologie long idle unseasonable talking or forms and therefore in Munsters Hebrew the sense of Christ's prohibition is in these words Do not multiplie words unprofitablie 4. Whereas 4. our Authour and such as he by their long confused incondite prayers would perswade us that they thought much babling after the Heatâ—eâ— manner were acâ—eptable to God and took it according to the Pharisees imagination of long Prayers S. Mat. 22. 14. to be a part of holinesse In which saith the Bishop of Wiâ—chester b Sermon of Woâ—shiping 〈◊〉 p. 37. who so marks them shall â—ind they commit both faults that of the Pharisee in tedious length procuring many timeâ— nauseam spiritus a dâ—ngerous passion and the other of the Heathen in fond repetitions tautologies inconsequences and all the absurdâ—â—ies which may fall into such manner of speech Adding Cyprian saith it was ever in Christs Ch. counted an absurd thing which some count their glorie ventilari preces inconditis vocibus 5. That the Lords prayer is oft repeated a I have known as great Puritanâ— as any were use the Lordâ— Prayer twice at every Sermon in the beginning at the end Montagu's Gagg p. 323. ha's this most reasonable account Christ commands us when we praâ— solemnly to say his prayer Now in our Book
as by that noble and learned Lord Philip Morney du Plessis and Monsieur Andrew Rivet a learned French Protestant constantly preached on that Day So that he might have ranged us with better companie 5. But however we must prove e By what place of Scripture may it be preved that this day May 26. is the Lords-Day See the sage moderate and learned Zanchie's three Reasons for Holy daies in 4 tum Praecâ—ptum that He was born on that Day But we say 1 If we could the men of this kidney would as much observe it as now they do This Plea therefore is but a pretext for a schismatizing quarrellous humour 2 What if we are mistaken in the Day yet the matter of the mistake is of no greater moment or weight than a very ordinarie and incident thing the false calculation of a And such even Mr Cawdrey as bitter as he is allows it to be in his Account audited c. p. 395 396. Of which Piece see Dr Creed's Certificate or Character in his learned Refuter refuted Ep. to the Reader day a very pardonable mistake sure to such as reallie and unfeignedlie think they are not mistaken and who perform the businesse of the day as substantiallie and completelie on a mistaken supposed Day as they could do on the true supposed one But 3 we have and observe the right day for first They saith S. Chrysostom a which knew those Records the Roman censual Tables exactlie and that had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a long time celebrated it as from an antient Tradition have now sent us knowledge and secondlie there is a genuine Apostolical and so at least greatlie antient Canon that hath in this affair these words Also that you constitute an anniversarie Feast at the Nativitie of the Lord Christ on the Day on which he was born and that was the 25th c of the first Canun i. e. of December for this is the principal of all the Feasts c. adding a specification of the day of Christ's Baptism and thirdlie b Hom. in nat ad Antioch both the Greek and Latine Churches which had such very sharp contentions about the time of keeping Easter have yet sweetly and uniformly agreed in this and fourthly let our Authour or any other Enemie to our Festivities solidly answer what 's laid down for this Festival in the Practical Catechism c A Persian Calender or Ephemeris places it on the same day also So the Syriac and Coptic or Aegyptâ—an Churches So likewise saies the old Cosmographer Malela did the East-parts of the Rom. Emp. See Mr Gregories Notes on the Bible in the fourth Quaere d Hospinian no friend to the Church in these things confesseth that from the most antient times â—t was celebrated on the 25. of December which he proves out of Theophilus a very antient Bishop of Cesarea Palestinae who lived about the time of Commodus and Severus Of the Festivals of the Church by the same eminent Author and the learned Dr John Pearson's littâ—e Tract styled Christs Birth not mis-timed e L. 2. § 13. p. 234. c. and lastly I need not adde that we are in possession f p. 441. and therefore if he 'l dispossesse us and denie the Day or Moneth he must bring his proofs and those most cogent irrefragable ones Now do's he produce such 6. All that he saies is That he was rather born in September g See also Suqire Fishers Treatise for it Festorum Metropolis by Mr Allan Blayney Dr Warmstreys Vindication of the Nativity c. in Answ to Joseph Hemings which he would prove by this in that it might be figured c. by the Feast of Tabernacles h Melior est conditio possidentis i Gr Nyssen fixeth it under the style of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that point or period of time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. about the Winter-Solstice Homil de Nativit Christi on 15th day of the Month and that the Jews and diverse learned Christians hold that the first day of that Feast shadowed his Birth c. and that John seems to allude unto it John 1. 14. But we say to this 1 to impugne a Tradition and Practice so universallie for time and place used and so stronglie delivered he should not come with his dwining feeble words but rather and which might and talk of shadowings and seemings and allusions and tell us of the Jews and divers learned Christians but name no one * Indeed I find that Scalâ—ger some other Chronologers endeavour to have him born in September as the account of their Reasons is set down by Mr Mede Diatr Pars III. on Deut. 16. v. 16 17. p. 618. c. but he owns not the opinion saies at close no time can be unlawfully chosen for such a duty But see the Authorities above This is no proper suant processe in this so daring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or undertaking 2 If his being born in the seventh month might be held forth by the Feast of Tabernacles it also might not besides that many things might be which never were or shall be Say man if you 'l say any thing of force that it was c. and prove what you say 3 If that Feast shadowed his birth there 's no necessity it should shadow it as-to the Day and Month. 4 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he dwelt among us a Or rather had his Tabernacle among us Or Tabernacled in us in S. John alludes not to the Feast of Tabernacles but to the ambulatorie Church of God the Tabernacle of Testimonie And the comparison lies herein first as in that God was pleased to dwell so in this flesh of ours as in a Tabernacle the Son of God appeared among us most gloriouslie secondlie as that had in it the Law that ministration onely of death 2 Cor. 3. 7. he now in the Tabernacle of his flesh is all full of grace that is exceeding mercie thirdlie whereas the whole businesse of that Tabernacle was nothing but shadows he hath brought the substance and truth with him b See v. 17. 7. and lastlie To oppose the truth of a matter of Fact with probable Reasons when as there was never any thing so surelie done but a witty prompt head might be able to find out sophical likelie Arguments to persuade the contrarie is a way of proceeding that becomes no wise or sober man To his Thirty first The Collect's at the Purification of Saint Marie running thus That as thy onely begotten Son was this day presented in the Temple which saies he is as uncertain as the other and do's wonderfully in his attempts too long to be set down entirelie to prove it Answ 1. What if the day be uncertain as the case was put of Christmasse-Day 2. If it be but as uncertain as the other Christmasse-Day 't is very fairlie certain 3. It is most certain this is the
in the same night that he was betrayed took bread and when he had given thanks he brake it saying Take eat this is my Body c. to the end of that part 2. After this what harm is it when the H. Communion is distributed to use the sense or sum rather than the expresse words of Christ's Institution by way of Prayer A most commendable lovely practice 3. We have reâ—d of a conceited Minister of the novel edition who did as much as this his charge comes to but as to sobrietie decencie or gravitie nothing so but most ridiculously Here Darest thou take it To another Take this and love Christ's Ministers better so to a third Here take it and leave your lying to a fourth Take heed the Devil enter not into thee and the like e Bishop Gauden's Considerations touching the Liturgie p. 20 21. To his Thirty sixth The Priest's being appointed to kneel at one Prayer and stand at next Answ I have answered sufficiently already in Answ to 33 pretended Vnw f I now add How knows he that we do not also stand at the Collect for the day in mediately succeeding the Collect for the King after the recital of the Commandements To his Thirty seventh Because it is said a Rubrick at the Communion he shall receive the Sacrament and other Rites Where he asks what Rites Answ 1 His hast of accusing makes him o're-look some advantages it 's said in the same place he shall receive the Sacraments in the plural and other This had he seen he might have cried out What Sacraments What do they make seven with the Papists 2. I answer to the matter he hath seen to charge us withal first And 1 the party to communicate may need and desire absolution in case of scandalous and conscience-wasting b Vastantia conscientiam sins 2 He may receive confirmation in case he hath never received that or the Communion before These sure are Rites nor can they be done without Rites But 3 I 'le gratifie my Reader about the word Sacraments here fiâ—st it may signifie Bread and Wine which being integral similaâ—ie parts receive the denomination of the whole Secondly with S. Paul the Cup of blessing is called c 1 Cor. x. 16. See Dr H. Savage's Reasons shewing no necessity of Reformation the Communion The Bread also is called the Communion So that both integral parts are called by the Appellative of the Integrum But now Communion and Sacrament are in this matter both one for substance To his Thirty Eighth Kneeling in the Sacrament which is saith he an unseemly Gesture at Supper agreeing with the Papists not Christ and adoring Christ's Body by its sign Answ 1. Our Kneeling at Communion is the Gesture of Pietie If we did there present our selves but to make some shew or dumb resemblance of a spirituall feast it may be that Sitting were the seemlier or more fitting Ceremonie But coming as Receivers of inestimable grace at the hands of God what better beseems our bodies at that hour than to be sensible witnesses of minds unfeignedly humbled d The Feast indeed requires sitting because it is a Feast but man ' unpreparednesse asks kneeling He that comes to the Sacrament hath the confidence of a Guest and he that kneels confesseth himself an unworâ—hy one and therefore differs from other Feasters but he that sits or lies puts up to an Apostle Contentiousnesse in a feast of charity is more scandalous then any posture saies that â—arely pious man Mr G. Herbeâ—t Pastoral p. 92 93. Christ did what custome and long usage had made fit we that which fitnesse and long usage hath made usual saies Mr Hooker e L. 5. § 68 p. 366. Injungitur tantum ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recipturà nostris ut gestus summae reverentiae tanto mysteri debitus Fasc Cont. p. 241. 2. Excellent men have thought that God hath given the Church some right over the Sacraments For my part saies Grotius f In votâ— pro pace Ecclesiae De Baptismo Infantum speaking of Baptism I acquiesce in the authoritie of the Church to whom God hath given the Sacraments and some right over them Again great hath alwaies been the libertie of the Church in the time place and manner of such things a His Adversarie Rivet confesses the Church hath some right over the Rites of the Sacraments See the same H. Grotius in Discuss about Infant Bapt. Ego Ecclesiae satis auctoritatis puto â Christo datum ad ordinanda talia quae sacris literis non repugnant neque videre possum eur illicitum fit loca Scripturae non verbis tantùm sed rebus exprimere Animadv in Anâ—mad c. Christ varied in communicating of the Passeover from the prescript order Exod 12. 11. where 't is imported that it was to be eaten standing but He did it lying b See Willet in Loc. 4. Christs Table-Gesture at the delivering it is no argument for Sitting as well because it is not manifest by the Text that he used that save onely at the Passeover from which this Supper of the Lord was distinct and was celebrated by blessing and breaking and giving the bread c. to which some other Gesture might be more proper and commodious and because Christ's Gesture in that is no more obligingly exemplarie to us than his doing it after Supper c See Bish Sandeâ—son's 3d Lecture of Conâ—cience § 20 16 17 18 19 21. and called by the H. Ghost the Lord's Supper was to the Apostles who yet did it fasting Act 13. 2. and generally took it before the Agapae d See View of Direct p. 22. 5. We are herein like the Antient Christians When I receive I worship or adore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saies S. John Climacus e ib. p. 298. It 's a sin not to adore when we receive this Sacrament saies S. Aug f â—n Psal 98. The old custome was to receive it after the manner of Adoration saies S Cyrill g Cateth Myst v. So that herein we complie no more or farther with Papists than they with the Church of Christ However 6. 't is better to symbolize with the Papists than the Socinians a kind of modern Arians who stubbornly impugning or gainsaying Christs Divinitie though it no robberie to be equal with him and sit down with him at his Table h The first that ever did sit after their fashion was the Pope to express his State saies the Bishop of Dâ—wne and Conner in a Speech called A full Confutation of the Câ—v p. 22. But against this it was determined in the Reformed Church in Poland in a general Synod i Anno MDLXXXIII That sitting should not be in use at the Lord's Table whereof the Reason was assigned by them For this Ceremonie is not used in the Churches Christian and is onely proper to unbelieving Arians placing themselves in equal throne or
seat with our Lord. 7. We should not feed the Papists with Scandals as one saith as Dogs be fed with bones k See the Controversie debated about Kneeling at Euchaâ—ist by James Watts of Woednosborâ—ugh in Kent See also Thomas Baybodies Just Apologie for the Gesture of Kneeling in the act of Receiving c. 8. Our Kneeling at the time of receiving the Sacrament is onely a kneeling to God in prayer which can't be faulted unlesse it be a fault to worship Christ or to choose that time or place to do it in the lowliest manner when and where he is eminently represented by the Priest and offered by God to us 9. Our Church onely adores Christ in the Action in which certainly Christ is and not the Elements themselves nor Christ's Bodie locally present under the shape of those Elements 10. If we should do as the French do Walk to the Table and there with a Congé Receive e it 's a wonder but a See P. du Moulin's Letter to a Scotishman p. 29 quarrel would be pickt from our symbolizing with the Jews in their Ceremonials for is this any other than a meer Egyptian-Passeover-custome 11. Some run so far 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Papists as that they have no consideraton of what 's infinitely worse profanenesse which wonderfully abounds To his Thirty ninth The Priests giving it to every one in particular and saying Take eat c. for this is contrarie saies he to the way and words of Christ who said to his Disciples in general c. This is my Body c. Answ 1. Seeing God by Sacraments applies in particular the grace which himself hath provided for the good and benefit of all mankind no reason why administring the Sacraments we should forbear to expresse that in our forms of speech which he by his H. Gospel teaches all to believe 2. In the one Sacrament I baptize thee displeases not If eat thou in the other offend their for this was the Disciplinarians Exception phantsies are no Rules for Churches to follow 3. It 's uncertain whether Christ spake generally once to all or to every one in particular His words are recorded in that form which serves best for setting down with Historical brevitie what was spoken are no manifest proof that he spake but once to all 4. That we in speaking to every Communicant do amisse it will not be proved were it cleer that herein we do otherwise than did our Lord b See Answ to 38. Vnw Tru of them Anima animae sensus est Tertull 5. The quarrellers little weigh how dull heavie and almost without sense the greatest part of the common multitude every where is while they think it either unmeet or unnecessarie to put them in mind even man by man especially at that time whereabout they are c See Hooker l. 5. § 68 p. 365 396. To his Fortieth Unw That People must partake three times a year where he asks Why not every Lord's-Day or Moneth as did the Primitives Answ 1. The Church sets this number down as the minimum quoc sic in case She can get it received no oftner So backward are men to the things of God and of their souls that they are very unapt noâ— in this great declension of Christian zeal and Pietie to partake of that mystical Boord oft yet seldomer to Receive it 's made punishable and no d Every Parishioner shall Rubric ult after Communion parishionar shall escape if he do's not receive it so oft 2. If he could redresse the slacknesse â—egligence infrequencie and contemptuousnesse we should owe him very much 3. The very Apostles receded from their first frequencie from every day a Acts 21. 46. possibly to every Lords-Day b Acts 20. 7. 4. The Divines of our Church call for frequencie as do's c See first Exhortation before Communion See also the Rubricks after the Communion Vpon the holy daies if there be no Communion c. The same is more plain by the Rubric of Edw. VI first Ed. after Exhortation the Church it self Whereas saith Bishop Andrews d Sermon of Imaginations upon Acts 2. 4â— p. 36. we continue in the Doctrine and Prayers of the Church we do many times dis-continue this action a whole year together These long intermissions so that if it be panis annuus once a year received we think our dutie discharged are also no doubt a second Imagination in our common practice For sure we should continue also in this part and the frequenting of it if not so often as the Primitive Church did which either thrice in the week or at least once did communicate yet as often as the Church do's celebrate which I think should do better to celebrate more often e But which of our Writers call nâ—t for frequencie See Pract. Câ—t l. 6. § 4. p 475 476. Bishop Taylor 's Great Exemplar Disc of Eucharist Num â—8 p. 505 c. and his other Devotional Pieces 5. I stand not to exact for his saying The Primitive Christians received every moneth proof from Scripture where I find no such thing inordered precisely 6. While here also he excepts at the injoyning of the weekly Receiving in Cathedral c. Churches where are many Priests f 'T is Ministers Sir in the Rubric and you alter not the word but because you think it of ill savour as not allowing that difference seeing the common People he saith need as oft as they We say 1 But will they be as willing as they Are they as little impedited as they If their dovotion should somewhat serve would they not think it a huge oppression of their purses to â—e at the charge of buying Bread and Wine so oft when most an end they had rather ne'r coÌ„municate of Christ's Blood than that their Purses should bleed in the least 4 He speaks as if he lived in Plato's Republick as we may accommodate not in Romulus his Dregs 5 Is not more holinesse required of the Clergie Priests or Spiritual men the man will be offended at the words then of the Laitie h c. 7. We have proved that Clergie and Laitie are truly distinguished that as an order by it self and in that sense we do make a Church of Clerks distinct from a Churh g quicquid de aâ—â—is omnibus dictum est magis absque dubio ad eos peâ—â—inet qui exemplo esse omnibus debent qâ—â—s utiqâ—e tanâ—â— antista eâ—â—xteris oportet devotione quanâ—o antistâ—nt omnibus dâ—gnitate quos tam mâ—gni esse exempli in omnibus Deus voluâ—t ut eos ad singularem vivendi noâ—mâ—m non novae tantùm sed etiam antiquae legis severitate constringeret Vnde est quod eis Salvator ipse in Evangelio non 〈◊〉 iâ— voluntarium sed imperativum officâ—um perfectionis indiciâ— Salvian ad Eccles Cathâ—l l 2. p. 3â—3 of Christians 8. The number of Priests and Deacons that as well answer their
c L. 6. p. 258. Thus these things were religiously observed by these Nations and all other whether Civil or Barbarous and this surely by tradition from Noah Methusalem Adam and so God who consecrated the Mariage-Bond of our first Parents not meerly as man and wife but as servants in covenant with Him blessed them as well as their seed was to bruise the Serpent's head as they were to people the whole earth Which act was menaged by God rather as representing the Priestly Office than that of Kings 4. The first Monarch that gave his name to Christ Lusius by the advice of Eleutherius P. gave Rules founded on Scripture for Mariage unviolably observed through the Heptarchie of the Saxons till Ina's daies then till Edw Conf. M. Charta our times 5. I shall mention the Authoritie which must weight with him of the Composers of the Directorie who p. 28. have these words Because such as marrie are to marrie in the Lord c. we judge it expedient that Mariage be solemnized by a lawful Minister c. 6. I might touch our Legal Form of Solemnization of Matrimonie confirmed by several Acts of Parliament So that 7. we may conclude from the Premises that as the first step of the Matrimonial Processe takes-in the consent of Parties and of their respective Parents the second of Magistrates c. these in an Oeconomical and Politick capacity common to Turks and Heathens with us so there is a higher gradual perfection which exacts the consent and blessing of the Church of God as the Parties contrahent are Children or Members thereof And the binding and blessing of these Bands and making them truly sacred by the Bishop's or Presbyter's hands was alwaies accounted necessarie from the Apostles daies through all Ages of the Church all the World over d See in ample collection of Testimonies to this purpose in Dr Hammond's Vindication of his Dissertations c. c. 3. Sect. 3. p. 154 155. It becomes saies S. Ignatius e Epist ad Polycarp See Hornbecks summa controvers de Brownistis p. 677. those that marie and are maried with the mind of the Bishop to make the union What the Church knits saies Tertull a Ad Vxâ—rem l. 2. c. ult p. 43â— Ed de la Barre Id de pudicitiâ c. 4. Conc Carthag IV. Can 13. and oblation confirms and the benediction seals the Angels declare the Father Almighty ratifies The Priests which are in the whole world blessing the beginnings of Mariage consecrating them and associating them in the Mysteries saies Arnobius or Hyginus b De Praedesâ—inator Hâ—resi 7. S. S. Augustine's and Ambrose's examples were produced by him when they seemed to serve his turn Now the former being desired to celebrate a Mariage answered c Epist 133. he would provided the Mother of the child were present whose consent is necessarie the latter contends d Ambros Ep. 7. ad Vigilium that persons of diverse Religions should not be match't together because they could not have a joynt benediction under the Sacerdotal Veile which imports that then mariage appertained to the Priestly Office and saies Peter Vermilius e In L. 1. Regum p. 25. See S. Aug approbation of this advice of S Ambr. in vitá per Possidoâ—ium by these words of Ambrose we under stand that Matrimonie was solemnized in Temples 8. * In regard Mariage is to be sanctified by the Word of God and Prayer 1 S. Tim 4. 3 4. * in regard it is to be done to edification 1 Cor 16. 26. * in regard all things are to be done decently and in order 1 Cor 14. 40. * and in other regards many meet and requisite it is that Mariage be solemniz'd by the Priest 9. What is cited out of Ruth is but a f H. Grot. in Loc. form of apprecation in mariage now also used by the Jews which do's not exclude the solemnization by a Priest though not mentioned for then it would exclude it now also 10. If it were in the power of the Jewish Church g See Hooker l. 3. Sect. 7. p. 95. See the Dowry-bill in Godwin's Jewish Antiq out of the Babyl-Talmud l. 6 p. 361. See Bishop Gauden's little Tract Of Mariages by a Minister to institute the Order of Burial and the Rites of Mariage with such like being matters apperteining to the Church yet not any where prescribed in the Law but were by the Churche's discretion instituted why should it be thought unreasonable saving what ha's been said before for the Church Jewish or Christian to appropriate this transaction or service to a Priest To his â—ifty ninth The use of the Ring in Mariage making it essential to it Answ 1. It 's reputed by us no more essential thereunto than the Crosse to Baptisme indifferent in themselves ceasing so to be when enjoyned by lawful Authoritie For 2. it serves as a Token onely of our intended endlesse continuance in that which we ought never to retract or revoke that is Mariage which is such a Contract or Tye never to be dissolved or rescinded but by death Fitly therefore is that especial pledge of fidelitie in that notion alwaies used applied to this matter For some of the H. Fathers a Isidor de Eccles Offictis l. 2. c. 19. think the cause why the Christians use it to be either to testifie mutual love or rather to serve for a Pledge of Conjunction in heart and mind 2. What Rite or Custome saies Hooker b L. 5. Sect. 73 p. 398 399. is there so harmlesse wherein the wit of man bending it self to derision may not easily find somewhat to scorn and jest-at Where he go's on to parallel the four-corner'd Garment over-spread in time of Espousals praying over a Cup and delivering it at their Mariage-Feast c. as things whereat by one lewdly affected might be taken as just occasion of scornful cavil as at the use of the Ring c. 3. If as some object it be thought to savour of Ethnick usages c According to that of Tertull cum aurum nulla nôâ—at praeter unico digito c. Apol. c. 6. mihi p. 672. A. we justly Return that as the Heathen Temples d Consider the Kisse of Charitie called the holy Kâ—ss Rom. 16. 16. drawn from a civil custome in the East yet converted and amplified by the Apostle c. as there we see commanded by him passed into the use of Christians so also may the Ring with other things be transfer'd and accommodated to pious uses To the Sixtieth The Man 's promising with my bodie I thee worship where saies he civil worship is due onely from an inferiour to a superiour as the Woman is not Answ 1. There is some kind of Worship which may be exhibited to man or woman 1 Chron 29. 20. and worshiped the Lord and the King * See S. Luk. 14. 10. This onwards for the satisfying of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Latine or Greek as in English 2. These Latines are Englished and so are as lawful to be said as Abba Father and so also even the ignorant may pray them with understanding of the sense and so again not contrarie to his Text b 1 Cor. â—4 3. There 's nothing like Papistry in the whole Prayer and therefore 't is horrible uncharitablenesse for using two or three very Evangelical words of an innocent common Language to infer that the user died with the Faith of Papists in his heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c S. Jude v. 10. 4. When upon the Title of the Prayer A Prayer to be said c. he ha's this Observe mark not prayed the man sure is owner of the Poet 's d Pindar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make such a very silly Exception which lies equally against Scripture it self When ye pray say e S. Luk. 〈◊〉 See S. Mat. 26. 39 42 44 S. Mar. 4. 39. Luk. 22. 42. To his last That that piece of the Litanie which was in K. Edw IV s Liturgies f 1st 2d in the Litur so K. H. â—'s time See A. B. Lâ—ud's Speech in Star-Chamber p. 35. viz. From the Tyrannie of the Bishop of Rome and all his deâ—estable enormities good Lord deliver us is left-out in ours Answ 1. It was so in Q. Elizabeths time also and so no Innovation or Popery chargable on the Renowned William Laud L. A. B. C. or the so by-named Ganterburians as was the cry of Mr Burton and his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. It was left out upon conceit or belief that it was as sure it was a very great scandal and offence to all those in England affected to the Church of Rome who are as apt to take offence now as then and as much consideration is to be had of them now as then scandal being ever to be avoided 〈◊〉 much as may be and the matter being of no greater moment than this reallie is of Therefore 3. as it was done then of a good intent so no man at that time was found to quarel the doing of it as our Author after Mr Burton a See Dr Heylin's Answer to Mr Burton c. 7. p. 158. now do's 4. The Queen or King and Her or His Metropolitan have power to make such alterations as these as is I suppose proved above 5. And so his malicious Question is satisfied Whether it was liking to fear of or compliance with the Pope Neither so nor so nor so 6. For his impertinent Sarcasme I say as S. Cyprian did b L 3â— Ep. 3â— upon some such occasion Non oportet me paria cum illo facere And thus I have done with his former Undertaking and clearly shewed how weak and worthlesse it is We now remove our Pen to the next THE DEFENCE OF EPISCOPACY WHat remains of his Pamphlet is about Bishops against whom his First Argument in summe is this Because it is absolutely forbidden by Christ and S. Peter that any Minister extraordinarie or ordinarie should exercise Lordship His Proofs are out of Matth 20. 25. Luke 22. 25. 1 Pet 5. 1 3. Answ 1. I denie his Consequence that is I denie that because S. Peter forbids the Clergie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore there must be no Bishops or no Bishops honoured with the Title of Lords * As he said well Because they themselves are usually styled Masters are they therefore the Masters of their Church Bishop Hall's Episcopacy by Divine Right Part second p. 175 For 2. that Greek word concerns not either of these matters importing onely the Practice of the Heathen rulers Kings or Emperours Procuratours or other secular Governours over them who used their power in order to their own profit and greatnesse as in H. Neh. 5. 15. where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used of those Governours there mentioned acted as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 masters of their People and that not onely by dominion over their persons but over their estates too so far as to maintain all their state splendor and greatnesse belonging to them out of the People's Purses by way of tributes and taxes and the like all the pomp and expenses of their Families and Courts being fetched out of their Subjects Purses and persons which Samuel told the Israelites would be the maner of their King if they Primatus in quis daâ—naâ—ur verbo Dei Mat 16 Lu. 22. Jo. p. Imò non primatus sed ambito tyrannis D. Paraeus Epist 1614. to Hungaria Churches would have one 1 Sam. 8. 11. Now when Ecclesiastical Rulers make use and advantage of Ecclesiastical power forcibly to squeeze gain out of men over and above the portion which is allotted by the Church to their maintenance they fall under this charge of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not otherwise Surely Bishops and Lord-Bishops may be and be very guiltlesse of this practice as actually many God be thanked of ours were 3. Some answer not much differentlie from what I have but now That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies tyrannical a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non est simpliciter habere potestateÌ„ sed potestate uti tyrannicè adversus subditos sicuti explicat Theophylactus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Casau in S Luk. 10. 42 p. 423. governing or dominion the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being commonly taken in the worst sense as in Catachrésis Catabaptistae Cataphyryges accordingly though to rule tyrannically abusing power b If any shall come in with that ignorant mistake that this is to Lord it over God's heritage they must know that it is not the bearing the Title or the having answerable Revenue that is guilty of such usurpation but the arrogating a power over men's conscience which the Papal Consistorie do ' s. Episcopacy and Presbyterie confidered c. by Dr H. Fern p. 10. Whereby is sâ—tisfied what Sr Ed Deâ—ing ha's Speech p. 24 c. be here forbidden a paternal moderate lawful power such as of good Bishops is not under interdict here 4. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the place by him cited of S. Luke being in the Geneva-Translation MDLXIX turned gracious Lords though it signifies benefactours c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot Pol. l. 3. Inter multâ— quae fidei noeene hoe non minimum est quod versionem quisque attempeâ—at ad suas sententias c. Sua cuique Deus fir diracupido Hoc v. annon eâ—t idola collere imò semet collocare in templâ— Dei si libeat iâ—â—um lacum suâ—ere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grotii Animadâ— in Animadv A. Râ—v p. 12. and the words should run Their Princes called benefactors exercise authoritie over them was wont to be made â—n Argument against the Title of Lord-Bishops together with the style his or your Grace but now it 's fairly laid asleep and so should 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as urged against the due power or function of Bishops For 5. besides what ha's been already said to strip this Reason of all armour of proof 't will equally militate against the Lords Temporal as against the Bishops the Lords Spiritual for neither should those be like the Lords of the Gentiles in the fore-mentioned regards But we shall Retort his Argument from the very next verses in the two Evangelists to those cited He that is greatest among you let him be your minister or as the yonger as that signifies Officer thus If there must be one greatest among the many Ministers one that should be a continung Minister or servant to them or for them one that serves relieves provides-for 'em the Office directly of a Governour then there is to be an Imparitie among them which is contrarie to the Presbyterian or Sectarian Equalitie But so and such there ought to be Therefore there must be a standing Inequality or Superioritie in authoritie power and jurisdiction and not onely in dignitie Again If our B. Lord had mean't to forbid all Priestly Jurisdiction Another Argument may be fetch 't from S. Mat. 28. v. S. Luk. 27. v. by the comparison there As you have me for an example whom though you justly and truly call Lord and Master for sol am yet I am among you as he that serveth Albeit that all the LXX had the power immediately from Christ yet it is as evident that our Saviour made a clear difference between the XII Apostles and the rest of the Disciples which is set down by three of the Evangelists whereof S. Mark calls it an Ordination c. 3. 15. and S. Luke saies of them he chose 12. c. 6. 13. c His Majesties third Paper to the Ministers at Newport p. 343. Consider the mention of 12. thrones not 70. Mat. 19. 28. Consider the style by an Article of eminence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the twelve as Patriarchs of the Church Consider that Joseph Justus chosen Bishop Acts 1. 23. was one of the seventy Dorotheus in Synopsâ— of this nature he would have said where 't was natural and needful to say so I will have no Powers Degrees and Ranks among you one above and over another or others as now between the High Priest inferiour Priests and Levites But He forbids no such matter c. onely interdicts such inslaving dominion and domineering rule as the Lords of the Gentiles c. Therefore c. And so his places of H. Text are far enough from affording an Argument like David's stone as he saies and hoasts to knock the Goliah of Episcopacy on the fore-head if it be such it will rebound and mortally wound him and his lewd cause and lay it a-bleeding yea dead for ever To his Second Argument summarily this Because to put one Bishop over diverse particular Churches is directly contrarie to what the Spirit of God hath appointed and therefore must needs be unlawful His Proof Because the H. Ghost hath appointed several Bishops in one particular Church which he confirms from Acts 20. 28. Phil. 1. 1. Answ 1. We denie the Minor if this lie as a Categorical Syllogisme and say that there is no validitie in his Proofs The Elders of Ephesus mentioned Acts 20. 28. were Bishops in the restrained Ecclesiastical sense as distinct from and above Presbyters in the modern notion of it Bishops either of the Asian Church of that whole Region or at least of the Ephesian Province A most credible person a S. Irenaeus l. 3. c. 14 Ab Epbeso reliquis civiâ—atibus convoâ—atos esse living neer those times being an Auditour of S. Polycarp the first Bishop of Smyrna not contradicted by any contemporarie yeelds a very competent authoritie to prove this when 't is his testimonie of these Ephesine Elders that they were the Bishops of all Asia * called together from Ephesus * and the rest of the neerest Cities adjoyning ** Note Ephesus was the chief Metropolis of all Asia it And 't is a Maxime of the Greek Scholiast on 1. S. Peter 1. 5. The Book of the Acts used to call the Bishops Elders b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But because these Authorities will be of no value with my Author 2. We 'l see what Proof of our Assertion Scripture yeelds and first of this kind occurs S. Paul's Addresse to them in this style v. 18. Ye know from the first day I came into Asia after what manner I have been with you at all seasons which is an addresse to the Elders of Asia indefinitely Again secondly we produce those words v. 25. And now behold I know that ye all among whom I have gone preaching c. which evidently addresses the speech not onely to the Inhabitants or the pretendable Elders of one City but to all those as many as were then present among whom he had gone preaching the faith of Christ c See Oeenmenius on S. John 2. going through all the Region and preaching the Gospel and not onely to those of Ephesus For Proof of this last see Acts 19. 21. And v. 2. expresse places Thirdly there 's no reason to imagine that S. Paul taking his solemn last leave of them v. 38. should not so much consider them as to call for or desire to see any of the rest of his Sons the Governours of the inferiour Churches to whom he had committed that numerous flock now so universllie in danger of Wolves d See Doctor Hammond on Acts 11. 30. 3. To his other place Phil. 1. 1. mentioning onely Bishops and Deacons and consequently as they interpret Presbyters in the Modern Notion and Deacons and no Bishop we say 1 some take the words as belonging to the persons saluting and not to the persons saluted to this sense Paul and Timotheus with the Bishops and Deacons to the Saints at Philippi c. 2 Some and that with great probabilitie affirm Epaphroditus was then actually Bishop of Philippi but not to be mentioned in the Inscription of the Epistle because he was not then at Philippi but with S. Paul at Rome when that Epistle was written 3 Others say that though it be as is pretended Bishops being interpreted of Presbyters and so excluding Bishops as that signifies persons having a majoritie prelacy or superioritie over many inferiour Presbyters within a certain Precinct yet it is not thereby evicted that there is no other standing Office in the Church besides there appearing say those a See His Majesties â—d Paper delivered to the Ministers attending at Newport p. 270. p. especially 408. that thus answer another manifest Reason why that of Bishops might not be so proper to be mentioned in that place viz. because in the Church which the Apostles themselves planted they placed Presbyters under them for the Office of Teaching and took upon themselves the care and reserved in their own hands the
in the Mother-City d Called also Arch-Presbyter These names are as antient as S. Hierom. Dean chief over the several Deaneries whereinto the Diocese for better Government-sake was divided who imparted Orders from the Bishop inquired into doctrine taught the People and redressed lighter matters Rural Bishops a These in England were sâ—ffâ—agan Bishops some of them continâ—ing in the first year of Q Elâ—z having power of Ordination performing the Episcopal Office in places remote from the Metropolis or Mother-City where and at what times the Bishop could not be present personally For the easier and quicker dispatch in Causes Testimentarie or of Wills Matrimonial Decimal or about Tythes refer'd by Kings c. becomne Christian for honouring the Bishops to their hearing and judgment though otherwise Civil Causes by the Bishops are employed in the exercise of Jurisdiction under the names of Chancellours c. learned Civilians at fitting Helps in Government See Dr Field of the Church l. 5 p 150 c. undoubtedly as Presbyterian Aldermen or Lay-Elders though at first entertained as Assessours to suggest what was Law in doubtful Cases and Judges in such Causes as have been by the grace of Emperours permitted to the sentence of the Church b See Episcopacy Presbyterie considered So that the Bishop making use of so many Assistants and Messengers and as the Jews known Rule is c Apostolus cujusque est ut quisque every one's Apostle being as himself to which our Lord seems to refer S. Matth. 10. 40. the Bishop may be said to do all that they do and so know the flock watch over them c. as above while the life of the Bishop is spent in his own immediate and personal doing his proportion of the severals besides supervising watching and labouring that all the rest be rightly done A Part d Onus Angelicis humeris formidandum S. Chrysostome sufficiently burdenous God give the Heart equally zealous But we Retors his Argument thus That Office or part which makes a man utterly uncapable of performing the Duties belonging to his Office is unlawful But the rejecting Bishoply Power makes a Minister so to call him utterly uncapable c. and Therefore the rejection of Episcopal Power is unlawfull For where no Ordination no Priesthood or Ministerie where ordination upon casting out and off Bishops by Presbyters the Orders are nullities and what then by consequence unavoidable are their Acts of Priesthood Hear to this purpose Panormitan e L. 1. Decretal de Consuctudin c. 4. a Writer which Smec have cited for them Thou see'st here that such Ordination hinders the impression of the Character for if Presbyters do de facto confer it they collate or impart nothing Remember the case a Socrates â— 1. Eccl. Hist c. 10. See Bishop Hall's Episcopacy by Divine Right Part 2. § 15. for this Storie of Ischyras where also others of like nature are set down Quo pacto igitur Presbyter Ischyras aut quo tandem authore constitutus c. A thanas Apol. 2. See Bishop Bilson's Perpet Government c. 13. See the censure of Colluthus's fact in Socrat. l. 1. c. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Ischyras made Presbyter by Colluthus Presbyter and how that mock-Orders was nulled by the Church To his Fourth This in brief Diocesan Bishops do necessarily introduce the Pope's Power over the Churches c. Therefore unlawful His Proof Because they have Ordination from him because they have it from the Arch-Bishop who hath his from the Pope or else he is no Minister and so cannot ordain others Bishops c. Answ 1. The Papists say we have no lawful Priesthood because it is not derived from their chief Bishop the Pope and the scattered Bands of Sectaries say the same thing upon a ground not the same but contradictorie thereto namely because our Orders derive from Rome Which dealing is a very good and auspicious symptome of truth in our Ordâ—nation and Consecration because Nature in the mouth of her great Secretarie hath pronounc'd which is applicable also to our divine Liturgie that the middle virtue is most infallibly and certainly hereby known that it is accused by either Extreme as guilty of its opposite or enemie the other Extreme Some resemblance whereto carries that usual Saying of a great Officer b once of this State when coming from the Chancerie to sit a Thomas Lord Coventry down at Dinner he would say Surely to day I have dealt equally for I have displeased both sides 2. What if our Bishops in the first Consecration in K. Henry the 8's as in K. Edw the 6's daies had their consecration in part from the Greek Church by those Bishops of Sidon c See Mr Mason de Minâ—sterio Anglicano that then assisted 3. Distinguishing 'twixt ab and per from and through the Fountain and the Canale we say our Bishops received their Ordination from the Bishops the Apostles though running through Popish times of which yet it ressents no more since our Reformation than the three youths of the Captivitie coming out of the Fornace smelt of the fire 4. While our Bishops were in subjection to the Bishop of Rome they had from him onely a mandatorie Nomination like that of or from Kings now being consecrated by Bishops within themselves here who alone imposing hands alone gave the Ordination 5. What of Christ's Institution Inter doctrinae corrupteloâ— mansit semper vocationis ordâ—nationis legitima disciplina quoad suâ—stâ—ntiam saâ—â—m c. Bishop Prid-Fas Câ—ntr p. 248. was remanent among the Papists our Bishops might receive without contracting the polluted adherences of the corrupted part properly their oâ—n a According to that of H. Jerem â—5 19. They retaining the Fundamentals of Religion which thing they did and do the Orders derived from them are vaâ—id some part of the Bark un-cut may transmit the Sap. 6. Baptisme by them administâ—ed was not is not renewed no nor Popish-Priestly Orders A mutilated maimed Father begets an entire perfect man as the circumcised Father a child with a Prepuce Essentials b My dâ—fence for your Ministerie is that the Form Receive the H. Ghost whos 's sins c. doth sufficiently comprehend the authoritie c. Bishop Bedel's Letter to Mr Wadesworth a transfuga to Rome p. 157. apud Doctor Bernard's certain Discâ—urses c. p. 227. observed Superstructures and Corruptions in the Transmittents do not cassate or void it 7. The Succession by Imposition of hands in the Jewish Church where the Sons of Aaron were oft worse than the worser sort of the Romish Clergy can be by Idolatrie c See and argue from Ezek 16. 20. to this matter my children c. was not questioned after a Reformation though derived from filthie hands 8. The Succession in our Lord's time was no whit better and yet He was circumcised by them they offered for him in the Temple and he sends his Cured to the
〈◊〉 〈◊〉 〈◊〉 〈◊〉 255. and the place where these Foxes b His Cant. 2. 15. Take us the little foxes is saies Diodati in Loc a command given to represse and to put out Hereticks which grow up together with the truth of the Gospel It may be said of some Dum vis esse prado fies prâ—di as he will call them will be kennel'd is rendred perfectly empty of truth and reason though not of venime and calumnie But what Cato the Elder said to one Lentulus spitting in his mouth viz. Hereafter saies he I shall have somewhat to answer them who denie thee to have oâ— may I say concerning this broad and black mouth of the Author Neverthelesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To his Sixth Argument whereof the quintessence is this Because the Order c. of Diocesan Bishops hath many unscriptural Offices depending which are branches thereof Therefore 't is unlawful His Proof having said something partly falsely partly impertinently for the Major his proof I say of the Minor is by reckoning-up Deans c. Answ 1. Those inferiour Officers though they depend upon the Bishop yet are no branches of his Office much lesse of his Order 2. Why not some Officers added since the Scripture-times as well as antiquated and laid aside since as for example Widows c 2 Tim 5. 9. Why not as lawfully some Officers taken-in by the Church as by his friends the Smectymnuans an Order which was in the Church before single Presbyters put out 4. Why not Deans c. yea Chancellours as well as Presbyterie's Ruling-Elders an Office not above an hundred years old and of which in Scripture or in the antient Church there appears nec vola nec vestigium d See Mr Mede's Diatribe on 1 Tim 5. 17. p. 296. 5. Why not as well as a new different Function made of the same Office by the same New-fanglers Elders-Preachers being divided by them into Pastors and Doctors whom they sever in function limiting the one to See S. Chrysostome in Eph. 4. 11. S. Jerom in both his Commentaries on that Epist Omnis enim Pastor Doctor est Pastores a Doctores quos maximè ut discerneremus voluisti eosdem puto esse sicut tibi visum est ut non alios Pastores alios Doctores intelligeremus Hos nâ— sicut unum aliquod duobuâ— nominibus complexus est S. Aug. Epist 109. ad Paulinum his Exhortation onely the other to point of Doctrine onely 6. Why not as well as a new sort of Deacons men of occupation and trade See more Authorities in Bishop Andr. Form of Ch Government before after Christ p. 124. to deale with the Church-stock and care of the poor onely added against the sense of all Antiquitie ever reckoning of that Calling as a Step or Degree to the Ministerie out of 1 Tim. 3. 13 See Justin Apolog 2. ad Antoninum Tertullian de Baptismo S. Cyprian Serm. 4. de lapsis a See Bishop Andrews's Serm Of Worshiping Imaginations p. 34. c. 7. Himself do's account Bishops and much more arch-Arch-Bishops or Metropolitans un-Scriptural Officers and yet we have proved that they must and ought to be in the Church upon Scripture-authoritie and because some men are sai'd to give more deference to him than to it upon Mr Calvin's authoritie too who counsilled the K. of Poland not onely to constitute Bishops in every Province but Arch-bishops also above them â— There were in the antient Church Sub-Deacons b There is no question but these minor orders or degrees were very antient For Cyprian maketh mention of one Mettius a Sub-Deacon and Nicepharus an Acoluthe Cy p. l 2. Epist 10. See him also l. 2. Ep. 5 l. 4. Ep. 5. 55. 13. 14. Acoluthes Exoreists Lectors Ostiaries c. which were lawfully then deemed to be had though not mentioned in the Scripture neither commanded nor exemplified 9. We have retained oney the three Scriptu e-Orders c You shall do well to shew the prohâ—bition of our Saviour against addition of more Officers in the Church than he named and yet in one sense I do not conceive that the Ch. of England haâ—h added any for an Arch-Bishop is onely a distinction for order of Government not a new Officer and so of the rest and of this kind I believe there are diverse now in Scotland which you will not condemn as the Moderators of Assemblies and others His Majesties thiâ—â— Paper to Henderson miâ—t p. 340 and for the several Officers under or appertaining to the first of them though not Original and Apostolick were introduced upon good and necessaries grounds as hath appeared above 10. There is no reason that the Garment of the Spouse the Church should now be as straight as at first and therefore though no more Degrees of Ecclesiastical Order may be admitted than Bishops Presbyters and Deacons yet Services Officers which must by all means be distinguished from the three Degrees in the Power of Ecclesiastical Order may reasonably be admitted and such are Deans Arch-Deacons c. Titles namely of Office as the state of the Church doth need now that the World is entred into it Degrees of Order still continuing the same as they were from the first beginâ—ing d Hooker l. 5. § 78. p. 423. 423. See Cornelius P. R. in his Epist ap Euseb Hist Eccl l. 6. c. 42. Epiphan in Epitome Doctr. Catholicae See Dr Field of the Church l. 5. c. 25. p. 488 489 Bishop Andrews's Stricturae p. 12. His Argument we thus Retore They that reject an Order and Office which in it self is jure Divino and go's attended with many useful Helps Services or Offices needful in this state of the Church do that which is unlawful But the Presbyterians and our Author c. do so Therefore they do what is unlawful The Major which alone needs Proof is already abundantly proved For his scurrile language 't is a thing we are so acquainted with e're this that without being esmoved at it we may dismisse it But what he saies about Paul's scoffing Ananiâ—u Acts 23. 3. from whose supposed irregularitie in the Office of High-Priest he fetches S. Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I wist not I touch and say 1 S. Paul spake not Ironically but seriously to this effect I considered not sufficiently my duty to one in authority though unduly obtained which do's not allow me to revile him made unlawful Exod 22. 28. 2 For his arguing from Ananias who was not â—n High-Priest of God's appointment no nor yet the High-Priest put in by the Roman Procurator a See Doctor Hammond on â— Luk 3. 6. at this time to our Bishops viz. that because the one was irregular in the Office the others also are so too when as ha's been proved these have their potestatem or function from God and 't is evident they have the exercitium of it by the allowance
and approbation of the lawful secular Magistrate 't is a grosse Non-sequitur or Paralogisme To his Seventh Argument not now fettered in the Laws of Syllogisme Because there 's no diffâ—rence made in the Scripture between Bishops and other Gospel-Ministers called Elders Citing Acts 20. 17. 28. Answ 1. Some of the Episcopal judgment yeeld that the names of Bishop and Presbyter are confounded or used promiscuâ—nsâ—y who yet from that indistirction of the name are far enough removed from granting a Samenesse in the Offices if Presbyter be taken in the modern sense 2. I have said and proved that Bishops and it 's uncertain whether â—resbyters also do not constantly signifie Bishops in the notion of these daies and we then proved them so to signifie in two of his places instanced for the contrarie Phil 1. 1. Tit 1. 5 6 7. 3. Though the words Disciple and Minister be used of Bishops and Arch-Bishops yet those being general words and comprehending all that give-up their names to Christ and such as indefinitely are authorized to publish Christ's Gospel respectively they hinder not but that there may be distinct Orders and Dignities passing thereunder As the Captains Field-Officers yea General himself may be and are called Souldiers 4. When he wills his Reader to Note that where the Church-Officers are mentioned in Scripture the Bishops are never named as a distinct Order from the Elders but onely from the Deacons a we say 1 What if the former Text spake nothing â—â—om 12. 6 â—â— Eph. 4. 〈…〉 Bishop 〈…〉 of â—orshiping â—â—â—giâ—â—tions 〈…〉 c. at all of Church-Governours Origen Chrysostome Theodoret Ambrose Hierom Occumenius having created of that Epistle not one of them b applies this place to Church-Government nor findeth the distributer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 8. v. not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 7. v. to signifie the Deacon as the Disciplinarians would have it not that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui miseretur signifies their Widow 2 In the latter Text there 's no mention of Deacons at all no nor Presbyters in the importance of our times the Pastours and Teachers there being Bishops resident and governing particular Churches and instructing them also But 3 we say that when these Epâ—stles were written there were no single Presbyters in the World there being then no more holy Orders than the Bishop and the Deacon Which thing hath been irrefragably made good in the Dissertations of Episcopacie against David Blondel and others by the most eminent Dr Hammond out of SS Epiphanius c l. 1. c. 1. Coâ—â— Aërium who fetches it from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the profoundest Histories and Clemens Romanus d Epist ad Corinâ—h p. 54 See the Vindic of the Dissertations fâ—om â—he London-Ministers p. 6 〈◊〉 an Apostolical person who saith The Apostles constituted their first-fruits of Converts into Bishops and Deacons of those which should after believe He next proposes an Obâ—ection designing some kindnesse to the Prelatists thus Yea there is mention made of Helps and Governments 1 Cor 12. 28. To which he Answers If any can spie out Episcopacie here I am sure nor here nor elsewhere can they find their Lord Bishops Answ 1. We can spy Bishops here teachers in the third place signifying Bishops herein onely different from Prophets immediately precedent that they taught out of the instructions which they had themselves received without any special revelation 2. What if we cannot find Lord-Bishop in name we can find Diocesan Bishops in power yea and having greater power than our Lord-Bishops have for the miracles gifts of healing i. e. powers inflicting diseases and death it self upon the disobedient and gifts of healing them that received the faith c. were then as endowments of these Teachers that is Bishops in the restrained Ecclesiastical sense and no Officers as he thinks them weening they might be sâ—pposeable to be Bishops but far off removed from Apostles c. 3. For the Title of Lord that is onely an Additament or Ornament which the Piety of Christian Kings hath bestowed on deserving Church-men and doth not can not make the Bishop really and substantially to differ from what he was in the Primitive times any more than the Additions of Arms or Ornaments can make a body really and substantially to differ from it self naked or divested of the same as K. Charles told the Ministers in the Isle of Wight a In his Majesties 2d Papet which was also confessed and assented to by them then b In the Ministers their 2d Paper See also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mihi p. 143. Meditar 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow-labourers the word signifies v. 3. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 9. 4. We do not think that though Priscilla being a Woman and yet a Helper c of S. Paul as also Aquila Rom 16. 3. were no Bishops yet such may be styled Helpers confident we are fellow-souldier Archippus d Philem. 1 2. See Dr Hammond in Col. 4. 17. is the same with Archippus Bishop of Colosse who were Bishops viz Helpers in Christ Jesus promoting the Gospel of Christ doing their best to bring many to the Faith 5. To his wish that the Bishops were Helpers of good Ministers as Timothie so as to carie a poor painful persecuted Preacher's Cloak Books c. We Return that he would have you by these words well know that he is one of those poor painful persecuted preachers which titles we shall anon see how he deserves and would also insinuate that our Bishops were never any Helpers of such when yet 't is well-known they have been an Asylum or Refuge to tommy persecuted Forrairers and also have been these latter years on the persecuted hand by ungrateful refractarie and cruel Ministers their Sons and Subjects as they ought to have continued 6. If he with those of his wiâ—g would give their voices for such Bishops as being Chief are servants we can truly tell them we shall have their suffrage for a many of our Bishops 7. If they 'l allow them the chief care over so many as they have converted their power will be what er'e they say very great Of the Primitive Bishops some having converted whose Countries respectively and for our Protestant English Bishops who were they that made as câ—ief Instruments England Protestant were they not Bishops Cranmer Ridley Latimer Ferrar Hooper c Nay the Conversion of this Land to Christianitie was under the free and great grace of God by the ministerie of Bishops Who translated the H. Bible out of the Originals into English their Mother-tongue for their reading but Bishops and Episcopal men Who expounded them so elaborately for their understanding of them but Bishops c Who baptized and insâ—ructed them and their Forefathers Bishops â— Is this your kindnesse to your friends Do you thus requite them O foolish people â— Sam. 16. â—â— Deut 32 6. and unwise To his â—ighth Arg Because they are created by
what affinicie hath this to our imitating a Jewish Practice qualified as above onely as decent or advantageous not as any waies necessarie nor as importing our obligation to that Law now by Christ abrogated But how saies the Obâ— by himself propounded can they Choristers Organs Altars Sacrifices Oblations Purification of Women Garments c. be Jewish and yet Popish To which he Answers very well for the Bapists are in a manner perfect imitators of the Jews c. Answ 1. For imitation of Jews how far it may be lawful to imitate them in their Usages we saw but now 2. For imtation of Papists as our Vsages are here and elsewhere branded for Popish to be Popish is no more than to partake of the maners customs oâ— ordinances of the Popes which when in plain terms it is not forbidden in Scripture how should it come to passe that to partake of them must needs be unlawful For the Popes were the Bishops of Rome of which the foremost or leading ones having both for Doctrine and Conversation been glorious Members of the Church of Christ the Church of Rome grew so renowned as that for judgment in Religious matters they bare away the bell of Reputation and were to these Western Churches the makers of many wholsome Ordinances in Religion and the eminent supporters thereof Now Corruptions after growing among them though their depravations ought by all means to be disâ—arded yet are not their Ordinances therefore corrupt or rejectable because they were the Acts of Popes but as things by them enacted or acted contrarie to the Word of God So that they are no farther unlawful then as they are demonstrable to to be repugnant to that Cynosure or Rule And if this cannot be shewn we may no more for Respect of Persons though Popes a Isai v. 20. call good evil or evil good than for personal regards we may violate God's Commands Nor is it more to be abhorred as a Popish Corruption to use the Ordinances of Popes or practise the Vsages brought-in by them provided they be not evil in themselves than the Blessing of God's People in the words Balaam blessed them withal is to be detested as a Balaamitish Corruption The condemnatorie Names of Popish Jewish Heathenish c. intend onely that the thing condemned communicates in the nature of those things wherein they were especially corrupt respectively and not of their Indifferent actings and much lesse of the nature of their Excellents Whence 't is clearly conclusble to be Popish as neither to be Jewish c. simply is no argument of necessarie faultinesse It must be proved therefore before any charge of evil is affixable on these things or usages wherein we inter-commune with the Papists that they are Popish in appropriate maligne sense which will not can not ever be done as hath partly appeared already and when farther instances shall be musiered will be made apparent in them also 2. I have spoke to that prejudicate misprision as learned and very worthy Mede b Diatribe on Matth 6. 9. Luk. 9. 2. p. 75. 76. See also the same learned man among his Posthame Pieces in a Letter of his to Mr Herthb p. 663. where he gives instances of this In things for which we find no new ruâ—e given in the N. Test there we are referred to the analogie of the Old Id Diati part 3d of the Holiness of the Church p. 53. calls it of many That the measure of truth and falshood best and worst is the greater or lesser distance from Popery when as Poperie also contâ—ineth much of Chrâ—stianitie or that which is most destructive of the man of man of sin is alwaies most warrantable and safe to be imbraced If it were there be some in the World whose Religion we would be loth to admit of that would be found more Orthodox and better reformed Christians than any of us all 3. It 's Calumnie in exaltation to say it was the aime of some of the late Bishops or that they intended to unite England to Rome as is visible to all whose eyes are not bleared or seeled with envie or malice by the writings and carriages of several Bishops and Doctors that were most under that imputation from the Plebs and Plebeian tribuntian-spirited Priests I might instance the R. F. in God John Bramhal a Answer to De la Militiere Tract of Schism Replication to the Bishop of Chalcedon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Primate now of Ireland the R. Bishop of Durham Dr Cosens b His worthy work on the selves Apocrypha of whom Mons Daillè the famous French Minister said c Bestiae sunt quidem fanatici c. Dr Heylyn's Examen Historicum p. 294. They are beasts and indeed Phanaticks who suspect him of Popery from which you will scarce find any more estranged together with others many whose recital would be needlesse or uselesse So that 4. there 's no fear of the present Bishops even when their wings are grow'n as he insinuates with little charitie that they would endeavour to bring England to Rome if they be like their Predecessours or but constant to themselves To his Eleventh Argument Because Diocesan Power is more than the Apostles exercised either joyntly or a-part they not imposing their Canons but onely recommending them Act 15. 29. Answ 1. I have shewn that they did exercise more power than our Bishops 2. The words from which if ye keep your selves ye shall do well which he will have to be a recommendation as distinguished against â— Decree was a Decree so styled by himself and by the holy writer of the Acts c. 16. v. 4. delivered them the decrees for to keep that were ordained yea who durst have refused what he saies was but recommended without guilt of sin 3. The injoyning them those Abstinences is called a laying upon them a great burden of necessarie things d v. 28. 4. What they thus decreed or inordered whether consigned to Scripture which yet these were or not were equally binding as-to the conscience where the matters were of the same alloy and therefore he talks weakly to say they imposed not their Canons except the pure Scripture the true Rule c. 5. Seeing the Government of the Church is committed to the Bishops Hebr 13. 17. and there is no government without right â—â— ordain or constitute some certain things therefore Bishops with theâ— Presbyters in their own Church and in Council in many Churches may constitute some things though not according to Divine Right nor so as that their Constitutions should be equalled to Divine Lawe much lesse prefer'd before 'em but 1 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to that Precept 1 Cor 11. 16. 14. 33. 2 for averting scandals of the weak to which matter that Decree Act 15. 20. is usually refer'd 3 for the better gaining of minds to Godlinesse of which relation are the stated or set Fasts used through all the Churches in the World
is no more an Extraordinarie than the other 4. Our Bishops may be Evangelists by making known the Gospel to them that know it not calling them to the Faith which is the peculiar notion or importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Evangelize and to preach and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Mat. 28. 19. to gather Disciples as those words are opposed to teaching Acts 15. 35. and v. 45. and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word differs from doctrine 1 S. Tim. 5. 17. a See Doctor Hammond in N. Testament mihi p. 659. 359. For where there are any within their line or lawful reach not called to the Faith they can and will no doubt either travel or journey themselves to make the Faith known unto them which is to be Evangelists or authoritatively imploy others to do it which is to be what they are called in the firster Writers Apostles And though as Timothie was Bishop and Evangelist too they also may thus be both yet they need not in this state of the Church be sent to other Churches when by some of their present so envied Officers they may in their absence have the effect of the matter done in very due and requisite manner * Now the rest of the Character will very perfectly fit our English Bishops * They were begotten again and converted by the Gospel * are true Disciples and servants of Jesus Christ * men of good report * inwardly and really affected to the People of God truly such as Fathers and brethren * well acquainted with the Scriptures c. and having a gift to prophesie i. e. to b See Mede's Diatr 1 Cor 11 5 p. 351 notifie the Will of God unto the People * ordained solemnly by fasting and prayer c See the Book of Ordination in imitation of the Apostles Acts 13. 3. observing IV. Ember-daies by Fasting and Prayer to prepare for the Ordination of Church-Officers immediately consequent to every such Week * either by the Apostles Presbyters or Elders which what they signifie viz. Bishops is shewed above of the same Church or Churches they were of * were and are diligent labourers in the work of Christ and his Gospel and may be called Paul's yea God's work-fellows d Fellow-labourers of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor 3. 9. * were and are naturallie e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sincerely careful of the things of Christ and of the well-fare of Christians * were and are much refreshed in and among the Saints and Churches of Christ * were persecuted imprisoned and in bondage for professing preaching and practising the Doctrine of the Gospel of Christ witnesse our Queen-Marie-Martyr-Bishops and the imprisonment of twelve of them at once for about 18. Months sad diminutions and sufferings of all our Bishops in our late Marian daies * were and are such as ordained Bishops or Elders c. according to the appointment of the Apostles * lastly were and are doubtlesse blamelesse vigilant sober of good behaviour c. Next ensues his Negative Description of our Bishops Now for the unravelling of his List of Dissimilitudes I shall lay down these Rules as Praeliminaries thereto I. The abuses of Persons are by no means to be transfer'd on a Divine Institution Patet II. It 's a Rule of the Smectymnuans in Assemblie a Pref to Directorie To hold forth such things as are of Divine Institution in every Ordinance and that other things be set forth according to the Rules of Christian Prudence agreeable to the general Rules of God's Word III. Besides matters of Faith many things were institute for the Government Order and Peace of the Churches which it was not necessarie should be prescribed because it was sufficient that being by use it self brought into Churches by the Apostles that very use of them acquainted men's eyes and knowledges with them with sufficient conspicuousnesse b And yet nevertheless in the Apostolical Writings also there are some vestigia or traces thereof not that 't was the principal purpose of the Apostles to write of them but because sometimes occasions were given to glance at them See H. Grot passim in his Eristicks See above Patet IV. Though the substance of Religion is unalterable and no new parts of worship or Religion may be added yet Circumstances and Adjuncts or Accommodations may lawfully be allowed Or thus Inventions of men in Substantials of Divine Worship is unlawful but Circumstantials may lawfully be invented by men Oft manifested above V. There 's Authoritie sufficient by Christ given to the Church for the ordering of such matters which are not repugnant to Scripture See above oft VI. It was lawful to do some certain things among the Jew whereby the Precepts of the Law were helped more than hindered And Christ teaches S. Matth 23. 3. that they are to be observed even as now also those things are to be observed which the Rulers of the Church do command and inorder Acts 15. 28. VII It is not necessarie nor yet expedient that the Elections of the Bishops and some other Circumstantials touching their Persons or Office should be in all respects the same under Christian Princes as it was when Christians lived among Pagans and under Persecution c K. Charls I. His second Paper to the Ministers in the Isle of Wight p. 274. not denyed by them Patet VIII There are some things in this matter de jure Divino spiritual as the Order of Bishops or Episcopacie other de jure humano civil that is their civil Honour secular Power Temporalities Revenues as to be Barons in Parlâ—ament to judge in causes Temporal c. grounded on 1 Tim. 5. 17. Now therefore when he saith That Timothie and Titus were not as appears by Scripture 1. Chosen to their Office by Deans and Chapters It admits Answer from several of the Positions but now set down 2. Created by any earthlie Kings or Prinâ—es Answ Neither are ours as has been shewn above Where see in what sense 3. Consecrated and confirmed by any Arch-bishop Answ 'T is false as has been made apparent in Arch-bishop Timothie and Titus ordaining other Bishops so called in a distinct sense 4. Did not call themselves neither were they called a See 1 Sam. 1 26. Hannah calling Eli Lord and 1 King 18. 7. Obadiah calling Elias so Si Domini appellentur vel ex Principuâ—â— indultis vel ex subditorum reverentiâ non invidendus est illis talis titulorum usus sed usurpatio Dominus Magister servâ—ram lavat pedes S. Joh 13. 13 14. fastus superioribus objectus aliquoties conculcatur sub humilitaâ—ts pratextu ab inferâ—oribus sed majori fastu Bishop Prid Fasc Contr p. 211. See Bishop Hall's Episcopacie by Divine Right Part. 2d â— 17. about the Titles of our Bishops p. 174 175 See also Bishop Dâ—wnham on the same Argument l. 3. c. 6. It appears not to me but the
lawfulnesse of the titles of Master and Father given to Ministers is as dispurable from the Scripture as that of my Lord. Terms of accommodation by a Presbyterian Country Minister p. 14. Lords It receives Answer from the VIIth and VIIIth Rules 5. Did not swear Canonical Obedience to any Arch-bishop Answ 1. How knows he that 2. Neither did he swear that we read Allegeance to the secular Magistrate 3. Besides it admits satisfaction from sundry of the Rules or Considerations above 6. Did not require any whom they ordained to swear Can Obedience to them Answ as before 7. Did not ask the Ministers they Ordained at their Ordination Will you reverentlie obey your Ordinarie c Answ as before 8. When they ordained c. did not say Receive the H. Ghost and take authoritie to Preach c. Answ 1. Receive c. S. John 20. 22. signifies not 1 sanctifying Graces had before nor 2 extraordinarie Gifts given at Pentecost fifty daies after but 3 sacerdotal Power of Officiating and dispensing those sacred Ministrations whereto the promise of the spirit is annex't and wherethrough as thorough a Canale this Divine Water is conveighed for the good and benefit of others by them as Stewards Accipite Potestatem Spiritualem saies a L. 5. â— 77. p. 112 113 c. See also Bishop Andrew's IXth Serm of the Sending of the H. Ghost p. 695. where he reckons the Apostleship or the very Office to be a Grace one of the Graces without doubt of the H. S. See likewise Dr Heylyn's Theol. Vet. l. 3. p. 356 396 369. and on the verbâ— solennia 369. Hooker 2. It may signifie also a Prayer Take the Gift of the Spirit for an infused Gift so the words are used by way of Impetration Take it for Office so they are used by way of Collation as was Arch-Bishop Vsher's Judgment And sure our Bishops are capable of this and this Oyle poured on the heads of Apostles descended farther and lower even to the skirts of their garments that is to the Bishops their Successours in these daies Ps 133. 2. 3. Take thou authoritie signifies authoritie for Officiating and exercising Ministerial abilities and transfering it to others as this Commission to Officiate was transfer'd to S. Timothie 2 Ep 2. 2. called a Gift 1 Tim 4. 14. 2 Tim. 1. 16. 9. Tendred no Book b Arch-bishop Bancroft in Serm. at S. Paul's on 1 S. Joh 4. 1. tells us p. 40 c. that there is not a reformed Church in Christendome which doth not require subscription at the least of their Ministers instancing in Geneva Germanie as to the Augustane Confâ—iting Melancthon against heretical and in this matter licentious Osiander the practice of Emperours and Kings and generally of all Christians in times past together with the VIIIth Canon of the Counc of Nice of Articles Canons or Common-Prayer c. nor required any to swear such things Answ S. Paul gave Timothie a short Summarie of the chief things that were to be believed by all in opposition to all groâ—ing Heresies Of the nature to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. short Form are our Articles for Credenda as our Book of Canons answers the Apostles Diataxes and our Common-Prayer-Book as 't is a venerable Formularie of Primitive Devotion so 't is an excellent Hedge to keep out Errours so to retain a Common profession of Catholick Verities 10. Did not lay hands upon any to ordain them before they were elected Answ The onely true and proper act of Ordination is to invest men with that Power which do'th make them Ministers by consecrating their persons to God and his Service in holy things whether they excercise that Power or no. a 11. Did not intermedle in civil and secular affairs c. Answ 1. 1. How should they under persecuting Heathen Emperours 2. Why may not Princes give honour to what Subjects they please And 3. why not Churchmen now as capable of Civil Honour and Power as under the old Law when what Religious King was there ever among the Jews who had not continually the High-Priest to second him in all his affairs See Deut. 17. 9. c. Gen 14. 18. Melchisedek King and Priest Consider Eli Priest and Judge fourty years Samuel thirty Maccabees after Capt. Rulers in both Civ and Eccl. Causes See Bishop Davâ—nant's Determination in this matter qu. 11 our Author may have it in English in Mr Jer. Stephens Apol. for Bishops See also A. B. Williams's Speech re-published by the same Author p. especially 93 94. See too Bishop Prid Fasc Contr. p. 217 c. Aaron next to Moses Eleazar to Joshua David with Zadâ—c and Abiathar Salomon and Azariah Joas and Johajada Josiah with Hilkiah Jehosaphat and Amariah It 's well with the Church when Godly Prophets hang as precious Ear-rings at the Prince's ears said a Diuine 4. See Rule VIIth and VIIIth above 12. Had no stately Palaces Answ 1. How should they in times and under Governments enemies to their Profession 2. By the Apostles Argument 1 Cor 9. 13 14. the Ministerie of the Gospel should be as well provided for as the Levitical But now 3. such and so many Allowances b See Trelenie The Vndeceiving of the People in point of Tythes p. 6 7 c. had the Priests and Levites that setting-by their Corn and Cattle and all manner of Increase their Maintenance had far exceeded that of the English Clergie and adding unto these the Tithes of all creatures tythable it doth more than double it They were possessed of fourtie eight Cities and the Territories round about them extending every way for the space of two thousand Cubits which in so smal a Country was a greater proproportion than the Rents received by the Clergie for all the Bishopricks and Chapter-lands in the Realm of England All that the Church Cathedral or Parochial hath falls short of the proportion which God allotted to the Tribe of Levi. 13. Had no High-Commission-Courts nor Country-Courts to convene People Answ 1. They had Jurisdiction though and exercised it with great severitie 2. Look Rules IVth Vth VIth c. 14. Had no such Officers under them as Deans c. Answ 1. I have sufficiently accounted for them alreadie View the Positions 15. Used no such Oaths as that ex Officio c or the c. Oath c. Answ 1. For the former Oath it is very lawful as appears 1 by our Saviour's practice S. Mat 26. 63 64. The High-Prtest said unto him I adjure thee by the living God c. which adjuration Christ obeyed and by the practice under Moses's Law in case of Loan or Trust Exod 22. 10 11. of Jealousie Numb 5. 19. of Trespasse 1 King 8. 31. of prohibited Mariages Ezr. 10. 5. 11. 2 In that it is such an Oath as may be taken in truth judgment and righteousnesse the Qualifications required in an Oath by Jeremie the Prophet c. 4. 2. as might be shewed distinctly and
Obj runs thus What Doth not Paul in â—is Subscriptions direct his Epistle to them as such 2 Tim 4. end Tit 3. end To which he Answers 1 that the Subscriptions at the end of all S. Paul's Epistles seem to be added by men since and were not written by Paul Answ 1. For those Epistolarie Post-scripts though we should lay no great weight on them yet they are to be held of great Antiquitie and therefore such as in question of Fact where there appears no strong evidence to weaken their belief as we shall see anon that there appears none ought not to be lighty rejected a See his Majesties second Paper to the Ministers Newport p. 288. 2. Though they should not convince as Canonical yet they shew the sense of the Church of former times as in way of Historie as do the four Titles of the Gospels which once dispunged who would be able to distinguish S. Matthew's from S. Mark 's or S. John's from S. Luke's Gospel 3. As the Greek Churche's retaining of SS James's Basil's Chrysostome's Liturgies though those Pieces are perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not purelie the same as those Authors truly those left them is yet an Argument of great authoritie to any prudent man that there were such things as Liturgies of their penning So in that there were such Subscriptions of antient times affix't to these Epistles wherein Timothie and Titus are declared Bishops 't is an indication that the Church of those times so reputed them i. e. Bishops 4. If those Post-fixes have no reverence payable to them but are to be slighted which yet by no means they are * How antient the subscriptions of the Apostolical Epistles are though it is not certain among the learned if they bear not the same date with the Epistles themselves the contrarie whereof neither is nor can be demonstrated yet they are undoubtedly very antient and of great authority Dr Featley's Sacra Nemests § 8. p. 50. we have evidences enough otherwise to prove the right of enstyling Timothie and Titus Bishops in Ecclesiastical sense See above A Second Argument in the guise of an Answer to prove these Subscriptions addititious is because saies he it is evident that some of them are contradictorie to the very Epistles whereto they are affixed But I Answer this must not be said onely but shewed otherwise we put it off justly with a voluntariè dictum But he 'l not onely say that these Post-scripts seem to be of after-addition but he 'l prove it 1. From Timothie and Titus being Evangelists and so not tyed to one Church but accompanying the Apostles from Country to Country this is the sum of his first Argument Answ 1. I need not say that they were not Evangelists the Scripture according to some b The Scripture doth not any where affirm of Titus nor clearly prove of Timothie that they were by peculiar Office Evangelists third Paper to the Ministers at Newport p. 347. no wher 's implying any such thing of Titus nor will some say do's that of Paul to Timothie 2 Ep. 4. 5. do the work of an Evangelist prove him to have been an Evangelist onely more than that which immediatelie follows fulfil thy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate Ministerie proves him to be onely a Deacon 2. That Timothie and Titus acted as Evangelists is not onely denied but in some men's judgements clearlie refuted by Scultetus Gerhard and others yea even with scorn rejected by Gillespee and Rutherford c. rigid Presbyterians 3. That Timothie and Titus were Bishops is confirmed not onely by the consentient testimonie of all Antiquitie even Jerome himself having recorded it that they were Bishops and that of S. Paul's Ordination and acknowledged by very many late Divines and a Catalogue of 27. Bishops of Ephesus lineally descending from Timothie out of good Records is vouched by Dr Reynolds against Hart and by other Writers a King 's 3d Paper p 266 267. and His 3d Paper p. 345 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saies the Council of Chalced on at the time of their Session Act IId 4. Yet we say they might be Evangelists and Bishops too at the same time those that were sent out with Power of Preaching might have other superiour Powers also of ordaining Bishops c. when the Apostle that sent them thought fit to allow it as of Mark it is said that being sent into Egypt by S. Peter he constituted Annianus Bishop of Alexandria b See Doctor Hammond in N. Test mihi p. 659. 5. That they were removed from Ephesus and Crete to other places ha's but very weak Proofs Some that have exactly out of Scripture compared the times and orders of the several Journies and Stations of S. Paul and Timothie have demonstrated the contrarie concerning that particular 6. Neither doth their motion from Church to Church hinder but that they might afterwards be fix't at Ephesus and in Crete Neither again do's their being Bishops at Ephesus and Crete let but that they might afterwards for propagation of the Gospel be by the Apostles Appointment often employed elsewhere and therefore though it appear from 2 Tim. 4. 9. Tit 3. 12. that they were called away from these places yet that do's no more conclude that they wâ—re not Bishops thereof or that they might as well be called Bishops of other Churches than it might have been concluded from the attendance of the Divines of the Parliament's Westminster-Assemblie that they were not Parsons or Vicars of their several Parishes c See His Majesties 2d Paper p. 267. and 3d Paper p 347. 349 350. His second Argument extracted into this sum is drawn from Ephesus's being ONE CHURCH in ONE CITY wherein were diverse Bishops and if so how could Timothie be a single Bishop there and if those Bishops were chosen and ordained in Ephesus while Timothie was attending Paul how could he be the first Bishop there as the Subscription calls him Answ 1. There were many Bishops in not of Ephesus at the time mentioned d See above Act 20. 17. 2. Timothie might very well be a single Bishop there over many single Presbyters if any such there were belonging to the Church of that Citie and not rather Deacons as was shewed above 3. And so 't is obvious to conceive how the Post-script of the Epistle is verified viz Timothy was the first Bishop of Ephesus His third Arg. sum'd up is thus drawn from Titus being Archbishop of Crete if the Subscription be true in regard 1 it had a hundred Cities a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it and 2 he in them ordained Bishops And why should Titus be Bishop of so many Cities and Timothie his equal at least but of one Citie or Church as Ephesus was Answ 1. Titus was certainlie Arch-bishop or Metropolitan of Crete 2. Crete had at some times more at other times fewer Cities but at the time of writing this Epistle it
had C. Cities 3. And yet no such disparitie in Power or Regencie 'twixt Timothie and Titus for Timothie also was Metropolitan They are S. Chrysostom's words b Hom XV. in 1 Tim 5. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 't is manifest that Timothie was intrusted with more Churches than one even with a whole Nation that of Asia and therefore S. Paul discourses to him of Elders or Bishops and by Eusebius he is styled c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccl Hist l. 2. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bâ—shop of the Province about Ephesus So that 4. a Synod of Bishops as he closes scoffinglie need not straine much to resolve this doughtie dout or knot A Third Object he brings is thus framed by him But in the Epistle directed to the Seven Churches of Asia there is mention onely of one Angel To this he returns 4. things First that in Ephesus one of the Seven there were divers Bishops Answ The very contrarie hath been clearly shewn He adds that d Rev. 2. 24. in the Church of Thyatira the H. Ghost writes to you and the rest c. which were more than one Answ The reading in the antient Manuscripts particularly the King 's Tecla's manuscript leave out the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and read thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to you I say the rest which are in Thyatira And this takes away all force from the Objection for the former part of the Epistle belonging to the Angel who permitted Jezabel and to them that committed fornication with her the the But in the front seperates the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you the rest from the Angel and those other formerly spoken to and therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you cannot possibly be the Angel wherein all the strenth of the Obj consists 2. The ordinarie reading ha's been irrefragably proved by the most eminent Dr Hammond e See his Vindication against the London Ministers Jus divinum § 8. throughout not to confirm the pretensions of the Anti-Episcoparians whose words for brevitye's sake I recite not But in stead of them take the late King 's But following saith His Majestie the ordinarie Copies the difference is not great such manner of Apostrophe's by changing the number or turning the speech to another person being very usual both in Prophetick Writings such as this book of Revelation is and in Epistles of this nature writ to one but with reference to many others therein concerned Beza expoundeth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to you that is the Angel as President and his Collegues the other Presbyters and to the rest that is to the whole Flock or People which manner of speaking might be illustrated by the like forms of speech to be used in a Letter written to a Corporation wherein the Major and Aldermen especially but the whole Town generally were concerned but directed to the Major alone c. Secondly he returns that one Angel is commonly taken for diverse sheâ—ing that all the Officers in the Congregation were entire and one Answ 1. This is perfectly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a piteous begging of the Question which yet the London-Provincialists were guilty of before this our Retailer of their sleazy wares which must not See the same excellent Doctor ib. §. 10. p. 48. be had for the asking 2. Though Church be a collective body and so one Church is known to consist of many men yet Angel is not of that nature one Angel signifies neither many men nor many Angels Thirdly he returns that if there were but one in those Churches then the order in those and other Churches would not be the same as was shewed before Phil. 1. 1. Act 14. 23. Answ The very same Bishops there and Bishops here solitarie Governours Fourthly he returns that suppose there was but one c. and their power did not extend farther as saies he there 's no ground to believe it did then they were not Diocesans Answ They were they were for though but one Bishop of one Citie yet the Territorie adjoyning was under his inspection now the City and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adjacence the Territorie or Region lying thereto makes the Diocese as might be abundantly shewed but for retrenching of tediousnesse A Fourth and last Obj by him produced as against himself is The Government of Bishops is antient of fifteen hundred years standing therefore lawful To which he answers The Devil and Anti-christ may make that plea as well Answ This Antiquitie is a good presumption that this Government is lawful according to that of the learned Father Tertullian Illud verum quod primum adulterinum quod posterius 2. What is so antient as to be devolvable upon Apostolical Institution Is caryingly argued-for from the Antiquitie of it 3. This is not our onely of six hundred Arguments for Episcopacie That 't is antient but we assert it from S. Scripture undoubted By all that we have said to assert the rights of Presbyterie we do not intend to invalid the antient and Apostolical institution of Episcopal preeminence But we believe that wheresoever it is established conformably to the antient Canons it must be carefully preserved and wheresoever by some heat of contention or otherwise it hath been put down it ought reverently to be restored was Blondel's conclusion of his Apologia c. Catholick Tradition consentient Testimonie of the Antient Church Topicks from which we draw such Proofs and Arguments as that all the Smects and Sects in the World will never be able to bear up against with any even colour for their not coming-in and submitting to a truth so evident so attested 4. Do not even the Novellists themselves Presbyterians Independants c. plead antiquitie and primoevitie for their several new-fangle aerie Models 'T is not worth the while to speak to his ugly Instances of the Devil and Anti-christ which may as well be applied to Moses's Writings the ever-blessed Gospel c. when we praise them for Antiquitie 6. Old things hear well in Scriptures the Old paths the Antient of daies * Aetas per sevenerabilts Calvin Senectus est vestigium aeternitatis What remains of the Pamphlet is soon dispatched by these few following Strictures If we read Church-Historie we shall readily discern how no other Government of the Church had any footing in any place but Episcopacie till about an hundred years ago when Mundus senesâ—enâ— patitur phantasias We have sufficiently proved the no-difference 'twixt the Bishops of the three first Centenaries and Ours in Essentials in Accessionals or other Extrinsecals there may be some difference and also in the Manners of some We say also the Controversie is about the Power of Bishops which we have proved to belong to single persons in a standing Majoritie or Prelacie and the very Name of Bishop has been shewn though here some strive not to belong ever and onely to them We acknowledge the Word of God a perfect
irrefragably if I did not studie haste 3 And that usual Objection a See Bishop Andrewes's Serm. of the lawfulnesse of swearing on Jer. 4. 2. p. 47. and on the Commandements p. 242. and his Posthuma Nemo tenetur scipsum prodere c. No man is bound to betray or accuse himself c. is Answered by Aquinas That the man do's not betray himself but he is accused by another inasmuch as a necessitie of answering is imposed on him by him whom he is bâ—und to obey b Non ipse seprodit sed ab alio proditur dum ei necessitas respondendi imponitur per eum eui obedire tenetur See Doctor Featley's Dippers c. a p 95. ad p. 101. Doctor Heylin's moderate Answ to Burtâ—â— c. 1. à p. 11. ad p. 16. Ambr Fisher's Def of Liturgies l. 1. c. 17. p. 178 179. But especially Dr Cosins in Q. Elizabeths time Dean of the Arches part 3. c. 15. 2. For the et-caetera Oath as they scoff it it is answered 1 that the c. was unhappily and improvidently left in it 2 that the integritie of the meaning of such as composed it hath found belief in the hearts of honest men as the very knowing Gentleman Hamon le Strange c Hist of K. Charles I. Mr Thom Fuller d Appeal of injur'd Innocence part 3. p. 40. See also Dr Heylin's Observations oâ— H. le Strange abovesaid his Hist Which latter in his Church-Storie vouches one whom he very highly praises that gives this very good account of that c. It was onely inserted to save the enumeration of many mean Officers in the Church whose mention was beneath the dignitie of an Oath and would but clog the same which may very well passe for our 3 Answer e Fuller's Ch Hist Book 9. p. 171. in this concern 4 If all this could no be pleaded enough to satisfie all imprejudicate candid minds it is perfectly free'd from all the accriminations of Smec and the Covenanting party unlesse they 'l condemn themselves for their interpretative c. incorporated into the body of the Covenant whereby People are bound to defend the Priviledges of Parliament though what they be is unknown to most that take the same 16. Did not impose Penance Fines c. Answer'd above and the Ruleâ— satisfied it 17. Did not wear Scarlet-Gowns Mitres Lawn-sleeves c. Answ 1. This is oft discharged above they were under Persecution and some of these things were imitated from the Jews which to do is proved perfectly lawful as above 3. They are significative Vests and therefore the better as Purple-Gowns betoken zeal c. 18 Did not sell Livings for money nor give them as Dowries c. with their Daughters c. Answ 1. from the first Rule 2. Why not if the men be otherwise deserving 19. Did not silence Ministers under the Notion of Puritans and factious persons but onely by sound Doctrine Answ 1. But was there no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excision or cutting off Gal 5. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejection Tit. 3. 10. delivering unto Satan 1 Tim. 1. 20. a 1 Col. 5. 5. and is not this silencing and worse 2. We have vindicated the demeanour of our Bishops towards such Refractaries already 3. Had the Directorie or any other new Model of Church-Service or Government been set-up here should the conscientious Episcaparian dissenting though unseditiously have fared better b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than they did under our Legally-established and withal Primitive Church Government and Divine-Liturgie 4. Vitus is commanded c Titus 1. 11 13. to stop such persons mouths by not permitting them to vent their deâ—eits â—nd by rebuking them sharply that is by inflicting the Ceâ—sures of the Church upon them See Doctor Hammond in Loc. 20. Did not cause any of the Believers to be presented fined d Compellite â—t introeant S. Luke 14. 23. Must be foris necessâ—tas ut sit intus voluntaâ— In S. Aâ—g time there were divers Donatists that by compulsion were converted and thanked the Emperour for compelling them See Bishop Andrews on â—he Commandements p. 380. See also here above Hither some refer S. Luke 14 23. and Revel 2. 20. imprisoned or banished under the notion of Sectaries c. Answ 1. How should they when themselves were not countenanced by the state secular 2. Giving to Satan for him to instict diseases and consequent thereon death which they oft did as appears was as bad as all this 3. S. Austin distinguishes improbus infidelis improbus fidelis and I doubt me the Believers our Author is concerned for are of the latter sort at least as hâ—'s sufficiently appeared by their dismal and desperate actings You have killed the people of the Lord was once the Cry for such as these Numb 16. 41. 21. Did not require the sole Power of Ordination and Jurisdicton like Demetrius Answ 1. Diotrephes a 3 Ep. S. Joh. v 9. he would say 2 It is fit and useful that the Presbyters there present should lay-on their hands by the hand of the Bishop and so joyn in the Prayer for a benediction but there 's nothing producible no not from the IVth Counc of Cath can 20 nor IId produced by the London-Presbyterians in their Jus Divinum b See Doctor Hammond's Answer to it p. 185 186. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Apost XL. the reason is there annex't 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saies the Coâ—nc of Laodicea Can. 56. See also the Counc of Arles Can. 19. apud Doctor Hammond's Vindic. against the London Ministers p. 158. See also Tertul. de Baptismo c. 17. de coroná Mil Just Martyr Apol. 8. that a Presbyter might not be ordained without the presence of Presbyters 3. The custome is still retained in our Church in all Ordinations of Presbyters and Deacons 4. Jurisdiction spiritual is in them alone save as they impart it 22. Did not neglect to preach the Gospel c. Answ 1. I plead not for any negligence in the great work belonging to the Episcopal Office 2. When S. Paul commissionates Titus For this cause left I thee in Creet c. Tit 1. 5. he mentions Jurisdicton and Ordination not Preaching 2. Ruling is a prime part of the Episcopal Office and a great work to do it well so that it may have reason to supersede much of Preaching For as one c Dr Allestry in his Consecration Sermon above-cited p. â—7 choicely observes notwithstanding all S. Paul's assistances of Spirit he do's reckon that care that came upon him daily from the Churches among his persecutions and it sums up his Catalogue of sufferings 2 Cor 9. 28. Such various necessities there are by which Government is distracted and knows not how to temper it self to them 4. Therefore some will answer that it is not fit a Bishop should preach so frequently in his own person as others of his Clergie considering
he hath a Diocese to Rule and they would put this Question Is it fit for the General of an Army now the Church is resembled to an Armie with Banners Cant 6. 4. that is to order the whole Armie to fight as much in his own person as an inferiour Commander or a common Soldier If he engage himself in his own person to the neglecting of his Office as General he may happily be reputed the more popularly valiant but withal it is a very great adventure if he destroy not himself and his whole Army by it 5. The Bishop ought to preach in 's own person and that frequentlie the oftener the better with regard had to his years and other parts of his Dutie not so as to neglect the over-sight of the several Preachers under him as-to observing incouraging and ordering them if otherwise it 's probable he may live and die the more popular man but to have bestowed more time in the severals specified had been better and more edifying for his Diocese and their souls health 24. Did not remove from one Diocese to another for greater prepreferment Answ 1. from Rule first 2. It may be they remove for a better Competencie a Given to hospitality 1 Tim 3. 2. that is saies Hierom that he receive the strangers entertain the native and in a word admit all comers adding if a Lay-man entertain but two or three Hospitalitatis officium implebit Episcopus nisâ— omnes receperit inhumanus est that they may live more according to their venerable state and be more hospitable 3. b I shall dig and delve and plant in what ground soever my master sets me If he â—ake me to a larger field complain you not of the losse while the Church may gain Even Parents when the Prince commands leave their families and go to waâ—faâ—â— By Hall's Epistles Decad. 1. Ep. 9. to Sir Robert Drury and his Lady concerning my removal from them They may remove for the greater preferment or promotion of God's glorie and service Thus we have run over his tale of Vnlikes which he concludes with these words Two such Bishops as Timothie c. were worth a whole Thrave of Lord Bishops Unlesse they were such as Cyprian c. Cranmer c. Answ 1. Our Bishops pretend nor to be equal in the sense here intended to SS Timothie and Titus as neither ought the haters of Bishops lay challenge to equal worths with them as conceived no Bishops 2. We have had Bishops that may be truly thought to bear up to pitch of excellencies with Cyprian Ambrose Chrysostome Witnesse our Whitgifts our Jewels our Andrews-es our Lakes c. 3. Though they should not be perfectly their matches yet they may have been good Bishops it is somewhat also in secundis consistere 4. These fore-named Antients were â—ishops in the distinct appropriate or limited sense yea Arch-bishops a S. Cyprian is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conc Constant in Trullo can 11. S. Ignatius whose Successor S. Chrysostome was in that See in his Epistle to the Romans styleth himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore if he can digest these as Bishops he can digest all Bishops as far as their Function according to the so trite Rules Quidquid convenit tali quà tali convenit omni tali A quatenus ad omne valet consequentia 5. I ask him whether Cranmer who also was an Arch bishop Ridley and Hooper were not our Bishops yea and those that gave us a Liturgie and our so defamed Liturgie and Ceremonies and who were so maligned and hated by the Puritans and Sectarians of those times of whom when any good is spoken by such as our Author it is I fear but ad conflandam invidiam on their Successors not out of love to themselves 6. Here also we may applie that of our Saviour S. Luke 11. 47 48. Wo unto you for ye build the sepulchres of the Prophets and your fathers killed them Truly ye bear witnesse that ye allow the deeds of your fathers for they indeed killed them and ye build their sepulchres 7. Certainly we may without miracles or before inversions of the course of Nature have such Bishops as Cranmer c. and as ready to lay down their lives against Popish Errours or in opposition to Puritan or Sectarian Principles and Practices as also I believe we now have 8. He whose house is of glasse saies the Proverb ought to take care how he throws stones at other men's according to two of his own Sawes b Turpe est Doctori cum culpa redaâ—guit ipsum Qui paratus est in alterum dicere ipsâ—m opertet se careâ— vitio But now that our Author is hugelie guiltie or criminous I might shew by the pen of a Protectorian a In â— paper called Strena Vâ—v◠〈◊〉 no Prelatist Yet I Because re crimination is no purgation 2 Because I thank God I can truly say I love not to display men's vices though here it might be useful at once and lawful and but a just allowable return to his aspersing the English Clergie Fathers and Sons and 3 because he is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Caligula's b Sueâ—on in Caio Caes Caligulâ— c. 47. word was I could be content to let this part alone Yet for a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or tast let 's draw-up a Disparallel between Timâ—thie c. an Itinerant Preacher as he calls him and himself and that in his Method Reader These Errata's being found by a second perâ—sal of the Author after the Book was finisht is the reason of their being Printed here there being no room any were else Pref. p. 3. l. 14. â— graze p. 12. l. 24. r. may Book p. 5. l 8. â— Gideon p. 8. l. 7. for X r. V. p. 27. 4 â— â—v ib. l. 18. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 33. l. 17. add out of the prous Gerson p. 64. tit r retained p. 75. l. 9. r. for p. 74. l. 7. r. 7. p. 76. l. 27. r. they p. 77. l. 11. r. about p. 84. l. 21. r. chaeism p. 89. l. â— marg 1. The. p. 90 l 25. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 91. l. 23. r. herd p. 96. tit r. Circumcision â—â— p. 109. l. 9◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 1â—5 â—ult r. perception p. 118. l. 3. r. no. p. 120. l. 25. â— Lawgivers p. 13â— l. 8. after many r. too many p. 133. l. 15. dele in p. 135. l. 30. r. dignam p. 139. l. 20 marg r Veterâ—m p. 147. l. 25. r. VI's p. 150. l. pen. r. colere p. 153. l. 10. r. Churches p. 156. l. 1â— marg dele 150 c. p. 162. l. 19. add they p. 170. â— 9. r. tribunitian p. 179. l. 29. r. they p. 177. l. 6. r. of p 189. tit r. Oath p. 190. tit r. Apocalyptical p. 193. l. â—â— dele porch p. ult in Addend l. 2. post Christi add in ib. l. 12. r. Nemesis