Super-indendents in Germanie Presidents in the reformed Synods in France and Masters Provosts and Heads of Colledges and Halls in our Universities who have a kind of prelacie and authoritie over the fellows and students whereof the major part are Divines and in holy orders Here I conceive it will be said that none of these are aimed at but only Diocesan Bishops alreadie banished out of Scotland and prelates indeed they are in a more eminent degree and if prelacie be restrained to them it is Episcopacie that is principally shot at to the extirpation whereof I dare not yeeld my vote or suffrage lest this new Oath intangle me in perjurie For both my self and all who have received orders in this Kingdom by the imposition of Episcopall hands have freely engaged our selves by oath to obey our Ordinarie and to submit to his godly judgement and in all things lawfull and honest to receive his commands if then we now swear to endeavour the abolishing of Epscopacy we swear to renounce our canonicall obedience that is as I apprehend we swear to forswear our selves It is true that the Dr was furnished with many other reasons for episcopacy besides these and of some he gave a hint in the assembly it self upon other occasions as namely SECT. VIII Sixteen reasons for episcopall government THat the name of episcopacy even as it signifieth a degree of eminency in the Church is a sacred and venerable title first in holy scripture ascribed to our blessed Redeemer who as he is dominus dominantium lord of lords so also episcopus episcoporum bishop of bishops the shepheard and bishop of all our souls next to the Apostles whose office in the Church is stiled by the holy Ghost Episcope a bishoprick let another take his bishoprick though it be translated let another take his office yet the originall signifies not an office at large but an episcopall function that office which Iudaâ— lost and Matthias was elected into which was the office and dignitie of an Apostle * lastly to those whom the Apostles set over the Churches as namely to Timothy and Titus who in the subscription of the Apostles letters divinely inspired are stiled Bishops in the restrained sense of the word 2 Tim. 4. written from Rome to Timothâ—us the first bishop elected of the church of Ephesus and to Titus the first elect Bishop of the church of the Cretians how ancient these subscriptions are it is not certain among the learned if they bear not the same date with the Epistles themselves the contrary wherof neither is nor can be demonstrated yet they are undoubtedly very ancient and of great authority and in them the word bishop cannot be taken at large for any minister or presbyter but for a singular person in place and dignitie above other pastors for there were many other presbyters in Ephesus both before and besides Timothy Acts 20.27.18 and in the Island of Creet or Candie there must of necessity be more then one pastor or minister Besides S. Paul investeth Timothy in episcopall power making him a judge of presbyters both to rebuke them 1 Tim. 5.1 and to prefer and reward them ver. 17. and to censure them ver. 19. Against an elder receive no accusation but under two or three witnesses and he giveth to Titus expressely both potestatem ordinis jurisdictionis of order and jurisdiction of order in those words c. 1.5 That thou shouldst ordain elders in every citie and of jurisdiction I left thee in Creet that thou shouldst continue {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to correct or redresse the things that remained or those things which the Apostle before intended to amend but had not redressed 2. The Angels of the seven churches Apoc. 10.20 were no other in the judgement of the best learned * commentators both ancient and later then the bishops of those sees for in those provinces or territories there cannot be conceived to be lesse then many hundred ordinary preachers and pastors yet there were but seven precisely answering to the seven golden candlesticks seven candlesticks seven lights burning in them these can be no other then seven prime pastors who had the oversight of the rest for the errors and abuses in all those churches are imputed to them and they reproved for not redressing them c. 2.14 Thou hast them that maintain the doctrine of Baalam and v. 20. Thou sufferest the * woman Iezebel to teach c. 3. It is confessed by Molinaeus and other learned patrons of presbyteriall government themselves that episcopacy is a plant either set in the church by the Apostles themselves or their immediate successors in the first and best ages of the Church and is it agreeable to piety to swear the extirpation of such a plant 4. It cannot be denyed that when the Church most flourished and was of far larger extent then now it is over the face of the christian world there was no * other government then episcopacy regulated by divine precepts and ecclesiasticall canons and shall we swear to extirpate that government under the which the church most thrived and flourished Shall we swear against our prayers viz. for the rooting out of that upon which we are enjoyned to pray God to pour down the dew of his blessing surely the dew of heaven burns not the root of any plant upon earth but waters it and makes it grow 5. They were bishops who had the chiefest hand first in the plantation of christian religion in the dayes of Lucius king of Britain and after in the â—estitution in the days of Etheldred King of Kent and in the reformation of it in the reign of Edward the 〈◊〉 and Queen Elizabeth and is it a religiouâ— act to eâ—adicate thaâ— government and power which both planted and prâ—ned religion it 〈◊〉 6. Christ died not intestate he made his last Will and Testament and by it bequeathed many legacies â—o his Church and among them not onely catholike doctrine but diâ—cipline also thiâ— discipline if it be not Episcopall government moderated by Evangelicall and Apostolicall rules the whole Church is guiltie of the losse of a sacred and precious jewell for certain it is out of records of all ages of the Church that no other waâ— ever retained or can be found save thiâ— before the religious reformer and magistrates of Geneva having banished their Popish Bishops were after a sort necessitated to draw a new plat-forme of Ecclesiasticall discipline by Lay-Elders Christ as the Apostle teacheth us was faithfull in the house of God as Moses and if Moses after his fortie dayes speech with God on the mount received a pattern from God and delivered it to the Iewes not only of doctrine but of discipline also which continued till Christs comming in the flesh it cannot be conceived but that Christ lest a pattern of government to his Church to continue till the end of the world and doubtlesse his Apostles with whom he conversed forty
in the defence of the justice of the Committee or Parliament if thou sayest that it contained any just matter of offence or scandall and in that regard ought not to have been published to the disgrace of the Assembly or Parliament Why did not those of the close Committee when it was in their hands suppresse it Why did they send the originall Letter to Oxford wherby it is now made publique and exposed to the view of all men Certainly if the bare sending of that Letter to Oxford make a man a Spie and Intelligencer and guiltie of I know not what capitall Crime as S. Austine argued against the Devills ambiguous oracles Sors ipsa referenda est ad sortem so I may truely say and make it good by the Recorders logick and the Parliaments Censâ—re that those of the close Committee who after they had perused the Letter and taken a Copie delivered it to the Messenger to conveigh it with all speed to Oxford deserve to be close committed and sent by the Serjeant at Arms Petri ad vincula O utinam nec enim lex justior ulla est quam necis artifices arte perire suâ SECT. VI Aulicus truely relates the Doctors reasons alleadged against the New Covenant in the open Assemblie HE tells us of Doctor Featley's exception against our Oath he framed some wished reasons and arguments and pinned them on the Doctors sleeve and would make them his but they are not satisfactorie enough I pray thee Britanicus shew us the long Pinne wherewith he pinned those reasons to the Doctors sleeve reaching from Christ-Church or All-Souls in Oxford to Peter-house in London and because thy brow is made of the same Metall with that Pinne go boldly to the house of Peers and enquire of the Lord Say and Wharton and after into the house of Commons and demand of M. Rouse and White and lastly into the Assemblie and ask of M. Case and Calamie whether the Doctor did not openly propound those reasons in the Assemblie a fortnight before that so often produced and much traduced Letter was sent to the Primate of Armagh out of which Aulicus transcribed those reasons verbatim Yea but these reasons are not sufficient enough they were sufficient enough to convince them who took the Oath and to confound thee Britanicus if they were insufficient why all this while hast not thou or some of them discovered the weaknesse and insufficiencie of them The Doctor could have alleadged many other reasons both against the Covenant in generall and that clause in particular which may be in due time produced after the former reasons have been any way impeached or infringed by any colourable answer till then thy silence and theirs whom it so deeply concerns to dissolve them as that they may dis-ingage themselves from perjurie argues plainly they are to you unanswerable SECT. VII Divers remarkable passages in the Assemblie of Divines related in the Letter to the Primate of Armagh BEcause this Letter or rather unsealed advertisement sent to an eminent Member of the Assemblie hath beene made as a Match anoynted with the Brimstone of the Adversaries malice to kindle a fire of envie against the Doctor which hath consumed his whole estate and dazled the eyes of many of his Friends in the Assemblie that they could not look upon him any more as a faithfull Fellow-builder but rather as a deceitfull Work-man· I will here truly acquaint thee Reader with all those passages in that Letter that any way reflect on the Assemblie After an Encomium of the Prolocutor for his speciall gift of praying not so much ex tempore as de tempore rather to fish out the learned Archbishops judgement in those controverted poynts then to satisfie his curiositie the Doctor related three great disputes which held the Assemblie many days The first concerning the eighth Article of Religion the second concerning the eleventh the third concerning the second clause in the New Covenant The first whether those words in the Article The three Creeds ought throughly to be received and beleeved might stand The second whether in the definition of justification the imputation of Christs active obedience as well as his passive ought to be mentioned The third whether those words in the New Covenant I will endeavour the extirpation of Poperie and Prelacie that is government by Archbishops Bishops c shall passe without any qualification or addition of the words papall or tyrannicall or independent The Assemblie voted affirmatively in all three the Doctor in the two former concurred with them but dissented in the latter upon what grounds he concurred in the former and dissented in the latter the ensuing Speeches made in the Assemblie will declare The first Speech concerning the eighth Article before the Assemblie of DIVINES M. Prolocutor THat we may not Penelopes telaâ— texere retexere doe and undoe and that it may not be said of our votes as Charles the fifth spake sometimes of the decrees at their Diets that they were like Vipers the latter always destroying the former What I shall humblie offer to this Assemblie shall be in confirmation of our last vote concerning the three Creeds read in our Church The exception of some of our learned Brethren are taken either at the titles or the Creeds themselves Against the titles that the Nicâ—ne Creed is in truth the Constantinopolitane that the Creed which goeth under the name of Athanasius was either made by Anastasius as some affirm or Eusebius Vercellensis as our incomparable Iewell relates Certainly Meletius the Patriarch of Constantinople in his Epistle to Iohn Doâ—sa resolves negatively Athanasio falso ascriptum symbolum cum appendice illo Romanorum Pontificum adulteratum luce lucidius contestamur we contest that it is cleâ—rer than day light that this Creed is falsely father'd upon Athanasius and is adulterated by the adding of a clause inserted by the Roman Bishop and for that which is called the Apostles Creed the father who so christened it is unknown Hereunto I answer that though the entire Creed which is read in our Churches under the name of the Nicen be found totidem verbis in the Constantinopolitane yet it may be truely called the Nicen because the greatest part of it is taken out of that of Nice And howsoever some doubt whether Athanasius were the author of that Creed which beares his name yet the greater number of the learned of latter ages intitle him to it and though peradventure he framed it not himself yet it is most agreeable to his doctrine and seemeth to be drawn out of his works and in that regard may be rightly tearmed his Creed And for the third Creed although I beleeve not that either the Apostles joyntly or severally dictated it yet I subscribe to Calvins judgement who saith that it was a summarie of the Christian Faith extant in the Apostles dayes and approved of by them Howsoever according to the rule of Aristotle Loquendum cum vulgo
dayes after his resurrection speaking of those things which appertain to the kingdom of God Acts 3.1 delivered that to the Church which they received from their Master What government or discipline was that There can be conceived but three formes of government Episcopall most conformable to Monarchie Presbyteriall to Aâ—istocâ—acie and Independent as they tearm it to Democracie Presbyteriall or Independent it could not be for Presbyteriall is no elder then the reformation in Geneva and the Independent no elder then New-England whereas Episcopall government hath been time out of mind noâ— in one buâ— in all Churches and sith it was not first constituted by any sanction of a generall Councell it followes necessarily according to S. Augustins observation that it must needs be an Apostolicall institution for what not one Church but all Churches not in one age but all ages hath uniformly observed and practised and no man can define who after the Apostles were the beginners of it must needs be supposed to be done by order or tradition from them 7. This forme of government was not only generally received and embraced by Catholikes but even by heretikes and 〈◊〉 who though they severed from the communion of the Church in doctrine yet not in discipline for the Novatians and Donatists had Bishops of their own from whom they took their names only AErius who stood for a Bishoprick and missed it out of discontent broached that new doctrine wherewith the heads of our schismatiks are so much intoxicated viz. that there ought to be no distinction in the Church between a Bishop and a Presbyter and for this confounding those sacred orders was himselfe ranked among heretiks and stands upon record in the Bedâ—olls of them made by Epiphanius Augustin and Philastrius It is true he had other brands on him but this was the proper mark put upon him by those ancient fatheâ—s who mention this tenet of his as erroneous and hereticall I grant some of the ancient Doctors affirm that in the beginning till the prevention of schism made this distinction between Bishops and Presbyters they were all one in name as now they are in those essentiall parts of their function viz. preaching of the Word and administration of the Sacraments But AErius was the first who professedly oppugned the ecclesiasticall hierarchie maintaining that there ought to be no difference and distinction between Bishops and Elders 8. This assertion of AErius as in the doctrine thereof it was defâ—ned by the Doctors of the Church to be heresie so in the practise thereof it is condemned by the great councell of Chalcedon to be sacriledge to confound say they the ranks of Bishops and Elders and to bring down a Bishop to the inferior degree of an Elder is no lâ—sse then sacriledge Now I would fain know how that comes to be truth now which was condemned for heresie and to be pietie now which was branded for sacriledge above 1200 years agoe 9. Neither were the Fathers of the councell of Chalcedon only zealous in this cause which so much concerned the honour of the Church but the other three also whose authoritie S. Gregorie held to be the next to the four Evangelists and the doctrine thereof is after a sort incorporated into our Acts of Parliament Eliz. 1. In these councells which all consisted of Bishops Episcopacie it self is almost in everie canon and sanction either asserted or regulated 10. Next to the primitive Church we owe a reverend respect to the reformed Churches beyond the seas who either have bishops as in Poland Transilvania Denmark and Swethland or the same function is in nature though not in name to wit intendents and super-intendents or they would have them if they could as I understood from manie Ministers in France or at least approve of them as appeareth by the testimonie of Beza Sadiel Scultetus and others 11. What should I speak of the Articles of religion ratified by a sequence of religious Princes succeeding one the other and confirmed by act of Parliament to which all beneficed men are required under pain of losse of their livings within a moneth to professe their assent and consent in which both the power and consecration of bishops and ministers is expressely asserted and their distinction from presbyters or of the Statute of Carlile the 15 of Edw. 2. and the first of Qu. Eliz. with very many other unrepealed Acts in which episcopall government is either related unto or regulated or confirmed in such sort that quite to abolish and extirpate it would bring a confusion and make a stop as well in secular as ecclesiasticall courts And therefore our zealous reformers if they think themselves not too good to be advised by the great councellor ought to take heed how they rashly and unadvisedly pluck up the tares as they esteem them of holy canons and ecclesiasticall laws ne simul â—radicent triticum lest together with those tares as they count them they pluck up by the roots the good wheat of many profitable and wholesome laws of the common wealth and Acts of Parliament 12. But if the authoritie of both houses could soon cure theâ—e sores in precedent Acts of Parliament yet how will they make up the breaches in the consciences of all those who in the late Protestation and this new Covenant have taken a solemn oath to maintain the priviledges of the members of Parliament and the liberties of the subject The most authenticall evidence whereof are Charta magna and the Petition of right in both which the rights of the Church and priviledges of episcopall sees are set down in the fore-front in capitall letters 13. To strain this string a little higher the power of granting congedeliers together with the investiture of Arch-bishops Bishops and collation of Deanries and Prebends with a setled revenue from the first fruits and tenths thereof is one of the fairest flowers in the Kings crown and to rob the imperiall diadem of it considering the King is a Person most sacred is sacriledge in a high degree and not sacriledge only but perjurie also in all those who attempt it For all Graduates in the Universitie and men of rank and qualitie in the Common-wealth who are admitted to any place of emminent authoritie or trust take the oath of Supremacie whereby they are bound to defend and propugne all preemminences authorities and prerogatives annexed to the imperiall crown whereof this is known to be one inherent in the King as he is supream head of the Church within his realms and defender of the faith 14. Yet for all this admit that reason of state should inforce the extirpation of episcopacie thus rooted as it hath been said both in the royall prerogative and priviledge of the subject and in the laws of of the land it is a golden maxime of law possumus quod jure possumut we can doe no more then lawfully we may If episcopall government must be overthrown it must be done in
a lawful way not by popular tumults but by a Bill passed in Parliament and that to be tendered to his Majestie for his royall assent and how such a bill can be pressed upon his Majestie who hath taken an oath * at his Coronation to preserve Bishops in their legall rights I must learn from our great masters of the law For by the Gospel all inducements to sin are sin and solicitations to perjurie are tainted with that guilt neither is there any power upon earth to dispence with the breach of oaths lawfully taken 15. If we desire that this Church of England should flourish like the garden of Eden we must have an eye to the nurseries of good learning and religion the two Universâ—ties which will never be furnished with choice plants if there be no preferments and incouragements to the students there who for the farre greater part bend their studies to the Queen of all professions Divinitie which will make but a slow progresse if Bishopricks Deanries Archdeaconries and Prebendaries and all other Ecclesiasticall dignities which like silver spurs prick on the industrie of those who consecrate their labours and endeavours to the glorifying of God in imploying their talâ—nt in the ministerie of the Gospel be taken away What â—ayls are to a ship that are affections to the soul which if they be not filled with the hope of some rewards and deserved preferments as a prosperous gale of wind our sacred studies and endeavours will soon be calmed for * honos abit artos omnesquâ— incenduntur studio gloriae jacentquo ea semper quae apud quosquo improbantur honour nourisheth arts and all men are inflamed with the desire of glory and those professions fall and decay which are in no esteem with most men And if there are places both of great profit honour and power propounded to States-men and those that are learned in the law like rich prizes to those that prove masteries shall the professors of the divine law be had in lesse esteem then the students and practisers in the municipall And shall that profession onely be barred from â—ntring into the temple of honour which directeth all men to the temple of vertue and hath best right to honour by the promise of God honorantes nic honorabâ— those that honour me I will honour because they most honour God in every action of their function which immediately tendeth to his glory They will say that Episcopall government hath proved inconvenient and prejudiciall to the State and therefore the Hierarchie is to be cut down root and branch Of this argument we may say as Cicero doth of Cato his exceptions against * Murenae set aside the authoritie of the objectors the objection hath very little weight in it For it is liable to many and just exceptions and admitteth of divers replyes First it is said that Episcopall government is inconvenient and mischievous and prejudiciall to the State but it was never proved to be so Secondly admit some good proof could be brought of it yet if Episcopacie be of divine institution as hath been proved it must not be therefore rooted out but the luxurious stems of it pruned and those additions to the first institution from whence these inconveniences have grown ought to be retranched Thirdly if Episcopacie hath proved inconvenient and mischievous in this age which was most * beneficiall and profitable in all former ages the fault may be in the maladies of the patient not in the method of cure This age is to be reformed not Episcopacie abrogated that the libertie and loosenesse of these times will not brook the sacred bands of Episcopall discipline is rather a proof of the integritie thereof then a true argument of any maligrâ—tie in it to the state without which no effectuall * meanes or course can be taken either for the suppressing schismaticks or the continuation of a lawfull and undenyable succession in the Ministery 16. Lastly though some of late think they have brought gold and silver and precious stones to build the house of God by producing some stuff out of antiquitie to prove the ordination of presbyters by meer presbyters yet being put to the test it proves meer trash for there can be no instance brought out of Scripture of any ordination without imposition of Apostolicall or Episcopall hands neither hath prime antiquitie ever approved of meer presbyters laying hands one upon another but in orthodoxall Councels revoked cassated and disannulled all such ordinations as we may read in the Apologies of * Athanasius and elsewhere What shall I need to adde more save the testimonie of all Chistians of what denomination soever under the cope of heaven save only the mushrom sect of Brownists sprung up the other night all who have given their name to Christ and acknowledge and have some dependence on either the Patriarch of Constantinople in the East or of Rome in the West or of Muscovia in the North or of Alexandria in the South together with the Cophtiâ— Maroâ—ites Abissenes and Chineses not onely admit of Episcopall government and most willingly submit to it but never had or at this day have any other Neither is this or can it be denyed by our Aërians but they tell us that these are Christians at large who hold many errors and superstitions with the fundamentals of Christian doctrine their Churches are like oare not cleansed from earth like gold not purged from drosse like threshed wheat not fanned from the chaff like meale not sifted from the bran like wine not drawn off the lees we are say they upon a reformation and the new Covenant engageth us to endeavour the reformation of the Church of England in doctrine worship discipline and government according to the Word of God and according to the example of the best reformed Churches The best reformed which are they whether the remainders of the Waldenses and Albigenses in Piemont and the parts adjoyning or of the Taborites in Bohemia or of the Lutherans in Germanie or those that are called after the name of Calvin in France and elsewhere First for the Waldenses the fore-runners of Luther as he himself confesseth they had Bishops who ordained their Pastours a catalogue whereof we may see in the historie of the Waldenses first written in French and after translated into English by a learned Herald Secondly for the Lutheran Churches they have Prelates governing them under the titles of Arch-bishops and Bishops in Poland Denmark and Swethland but under the name of Superintendents and Intendents in Germanie and as for their judgement in the point it is expressely set down in the * apologie of the Augustaâ—e confession in these words we have often protested our earnest desires to conserve the discipline of degrees in the Church by Bishops Nay Luther himself who of all men most bitterly inveighed against the Antichristian Hierarchie yet puts water into his wine adding lâ—t no man
hereby conceive that I speak any thing against the state of Bishops but onely against Româ—sh wolves and tyrantâ— Neither are the Lutherans of another mind at this day witnesse their every-way accomplished * Gerard none of us saith he affirmeth that there is no difference between a Bishop or Presbyter or Priest but we acknowledge a difference of degrees for good order sâ—ke and to preserve concord in the Church Here me thinks I see the Smecâ—yâ—nians bend their brows and answer with some indignation what have we to doe with Lutheraâ—s who have Images in their Churches and auricular confession and maintain consubsâ—antiation and ubiquitie and intercision of grace and many other errors We are of Calvin and hold with the doctrine and discipline of Geneva which hath no allay at all of error and superstition but is like the pure angell-gold Here though I might as many have done crave leave to put in a legall exception against the authoritie of Calvin and Beza in matter of discipline because they had a hand in thrusting out the Bishop of Geneva and the Lay Presbyterian government was the issue of their brain and we know it is naturall for parents to dote upon their own children and accompt them farre fairer and more beautifull then indeed they are yet such was the ingenuitie of those worthie reformers and such is the evidence and strength of truth that in this point concerning the abolition of Episcopacie in the Church of England I dare chuse them as Umpires First let * Calvin speak in his exquisite Treatise concerning the necessitie of reforming the Church the most proper place if anywhere clearly to deliver his judgement in this controversie where having ript up the abuses of the Romish Hierarchie in the end thus he resolves let them shew us such an Hierarchie in which the Bishops may have such prehemineâ—cie that yet they refuse nâ—t themselves to be subject to Christ that they depend upon him as the onely Head and refâ—rre all to him and so embrace brotherly societie that they are knit together by no other means then his truth and I will confesse they deserve any cuâ—se if there be any who will not observe such an Hierarchie with reverence and greatest obedience After him let us hear * Beza in that very booke which he wrote against Saravia a Prebend of Canterbury concerning different degrees in the Clergie but saith he if the reformed Churches of England remain still supported with the authoritie of their Arch-bishops and Bishops as it hath come to passe in our memorie that they have had men of that rank not only famous Martyrs but most excellent Doctors and Pastours which happinesse I for my part wish that they may continually enjoy c. Surely he that so highly extolled our Bishops and wished that that order might like the tree in the Poet continually bring forth such golden boughs and fruit would not readily swear to endeavour the utter extirpation thereof With these and other shafts the Doctors quiver was full though he drew out but one only considering the time and the auditorie which he took from the oath at the ordination of the Divines in that Assembly which as he conceived tied up their hands fast enough from subscribing to the second Clause in the Covenant for all persons so ordained who swear for the extirpation of Episcopacie forswear their Canonicall obedience and question the validitie of their Orders given them upon condition of performing such obedience and submission as that oath enjoyneth SECT. IX Britanicus his scurrilous jests at spirituall Courts retorted and extemporarie prayers and sermons deservedly censured HE sayes the Doctor excepted against the Scotch covenant as not agreeable to Gods Word this is not all For the Doctor would not like it a jot worse for that but there are not so many reverend conveniences you cannot have libertie of conscience and pluralities at once you cannot keep an orthodoxall coach and four horses you cannot mind your businesse of State and ease for the ceremonie of constant preaching you shall want the good companie of Chancellours and Commissaries and the gainfull equitie of the canon law and the goodly tyrannie of the high Commission Courts and the comfortable use of the keyes over a pottle of Sack in the Chancellours chamber If thou hadst any vermilion tincture of modestie Britanicus thou wouldst blush to charge the Doctor with negligence in preaching or coaching it with four horses or gleeking it on the Lords day for it is well known to all that know him that he never kept coach with four horses nor playd at gleek in his life much lesse on the Lords day And for his constant diligence in preaching for 35 years and more if I should hold my peace the prime and chief pulpits in the Universitie and London would say enough to stop thy mouth and open all ingenuous mens to yield a testimonie to a known truth But thou art possessed with Martin Marprelates devill which Urbanus will shortly conjure out of thee The power of the keyes is a great eye-sore to thee for those of thy sect like not to stand in white sheets though if the world belye you not none better deserve it for Papists and Brownists like Sampsons foxes though they are severed in the heads they are joyned in the tails And doubtlesse when thou wert summoned by an Apparitor for committing follie with an elect Sister waitedst in the Chancellors chamber it was then that thou heldst thy nose so long over a pottle of Sack till thy brains crowed For what Chimera's Tragelaphusses and Hippocentaurs dost thou talk of reverend conveniences orthodoxall coaches and businesse of State and ease the ceremonie of constant preaching and goodly tyrannie of the high commission Court as if that court now stood What thy intoxicated brain conceiveth or thy loose tongue would have understood by reverend conveniences and orthodoxall coaches I understand not unlesse thou alludest to that noble mans conveniencie who had a reverend coachman for his preacher whose doctrine very agreeable to his profession was that a stable was every way as holy aâ— a Church and for my part I wish those of his strain may have no other Church or thou hadst a sâ—ing at the Doctors successour in Acton who rideth every Lords day in triumph in a coach drawn with four horses to exercise there What thou talkest of businesse of state and ease thou understandest not thy self if there be businesse in state surely there is little â—ase busâ—nesse of state and ease are a kind of asystata non bene conveniunt nec in una sâ—de morantur if there were ever such a calmâ— in the state that the steerâ—men might take their ease yet certainly never since your Boreas blew in the Church If that character might truly be given of any it may of your sect turba gravis paci placidaequâ— immica quieti you are the naturall sons of Ismael your hands are
it is either evill because prohibited or prohibited because evill in it self It is not evill because prohibited because the law of God no where sets out the limits of parishes nor confineth the pains of a pastor within such narrow limits all that the divine law requires is that every pastor carefully by himself and by his fellow-labourers which the holy Scripture expressely mentioneth feed that flock whereof the holy Ghost hath made him over-seer and from whence he is to receive comfortable maintenance whether this flock be comprised within the limits of one parish or no For parishes were first distinguished not by Gods law but by the Popes and with such disproportion that some parishes are too much for any one to supplie them and others make not a convenient flock for a man of meanest parts to feed and attend on Neither is Pluralitie prohibited by any law quia malum in se because it is evill in it self for none of the precisest make scruple of conscience to hold any one benefice of never so great value which notwithstanding hath divers chappells of ease annexed unto it in which it is impossible for a man to be resident and officiate the cure in person at once If they will say he may discharge both by himself and his curate so may he also do who hath two benefices and let the parishioners both of Lambeth and Acton testifie whether those benefices were not better supplyed by the Doctor himself and his two learned and able curates then now they are by those two who enjoy the sequestration of his benefices who have been perpetually non-resident from both and neither by themselves nor substitutes so much as once administred the Sacrament of the Lords Supper unto them though the best of the parishioners have most earnestly desired it SECT. XI That the abjuration of Episcopacie especially in the Clergie of England involveth them in perjurie and sacriledge THe Doctor excepted against the extirpation of prelacie Deanes Prebends because he thought it not of Apostolical institution no there is another reason of more force with the Doctor and the prelaticall partie they must have another kind of divinitie and more beneficiall positions they love not these naked truths which are not able to maintain their sattin cassocks nor those rigid opinions which will not allow a game at gleek after evening prayer Canis festinans caecos parit catulos thou or the Printer Britanicus making more haste then good speed hast stumbled at pons asinorum and thou stammerest out perfect non-sense thou sayest the Doctor excepted against the extirpation of prelacie because he thought it not of Apostolicall institution thou should'st have said because he thought it to be of Apostolicall institution for so indeed he thinketh and will maintain his tenet against all the disciples of AErius the heretick the first patron of paritie in the clergy whether they be plant-animals I mean lay-presbyters or atomes that is Independents whose arguments are like themselves all together independent and inconsequent But why dost thou deliver the Doctors mind by halfs He did not only except against that clause in the new covenant wherein Episcopacie is abjured and the extirpation vowed of that plant which the Apostles themselves planted and we in our publique liturgie established by law pray to God to pour upon them the continuall dew of his blessing because he held such an oath to be repugnant to an Apostolicall institution but also because he conceived that horrible sacriledge was couched under it For upon the taking away of Episcopacie root and branch will undoubtedly follow the confiscation of the lands of Bishops and cathedrall Churches or at least alienation from those holy uses to the maintenance whereof they were dedicated and is it a small matter thinkest thou Britanicus to violate the sacred testaments and last wills of many hundred religious christians and to draw the guilt of sacriledge in the highest degree upon the land which alreadie groaneth under the heavie burden of too many haynous sins and bewayleth them in all parts of this Realm with tears of blood SECT. XII Of profitable doctrines and beneficiall positions held by Brownists and Sectaries AS for that thou wouldst imply that the Doctor advanced Episcopacie to an Apostolicall institution as Cicero extolled eloquence to the skie that he might be liâ—ted up with her thou fouly mistakest the matter the Doctor is known to affect that Dutch Worthie his temper upon whose grave Iames Dowza strewed that flower among others honorâ—s quia merebatur contempsit quia contempsit magis merebatur because he deserved honours he contemned them and because he contemned them he much more deserved them The whole course of his life refutes that base calumnie thou castest upon him For 1. After he first shewed himself in publique preaching in his course at S. Maries in Oxford he was commended by the Vice-chancellor and Universitie to the Kings Majesties Embassador Lidget in France where Cardinall Perone homo famae potius magnae quam bonae by his agents thought to inveagle him to Popery by promise oâ— far greater preferments then ever he could expect in England but the Doctor esteemed no better of that motion then of the devills offer to our Saviour all thâ—se things will I give thee if thou wilt fall down and worship me for he was so far from turning out of his course to take up these golden apples that contrariewise he followed the harder after the price of his high calling and encountred all the Romish Priests Jesuits and Soâ—bon Doctors wheresoever he met them even to the hazard of his life and God gave such a blessing to his many combats for the faith there that he reclaimed divers from poperie and confirmed many that were wavering in the true reformed religion 2. After his return into England when the great favourite bore all the sway and the Doctor might have climbed to preferment by that ladder by reason of his ancient acquaintance with the Duke and the dedication of a book to his dearest consort which she very much desired yet understanding that the Duke for some politick ends sided with the Arminian faction he brake off all dependence upon that favouriâ—e and wrote a smart book against the Arminians called Pelagius redivivus and thereby dashed all hopes of his preferment then at court 3. After the Dukes death when those that sate at the helm of the Church and had great power also at court to procure the greater libertie to the Protestants in popish Countries and to draw her Majestie to a better liking of the reformed religion sought to reduce the Church of England to a nearer conformitie to the Roman at least in some scholasticall tenets and outward ceremonies and gestures with them and to smooth the more rugged posâ—tions of poperie was thought a readie means to facilitate the way to prefermet the Doctor declined this rode also though he desired nothing more then the
percrebuit de arcta domini Featlei custodiâ Siccine tractari insignem veritatis pugilem de religione reformata optimè meritum Idque ab iis qui reformandae ecclesiae palmam aliis praeripere omnibus satagunt Neutiquam tamen hoc mirum aut insolens discipulo videri debet cum sciat ipsius magistrum a gente sua magnis in Israele Rabbinis duriora passum Tuus ex animo Iohan. Stablesius generos Ger. From Harlew to his very loving friend Master Bull health and happinesse I Am sorry to hear of the close Imprisonment of that worthy Dr. Featley what He who is and ever hath been so stout a Champion for religion to be so used by the reformers thereof But let his own Nation not the disciple think it strange when his Master suffered so much crueltie from the great Rabbins of Israel Yours from my heart Ioh. Stables Gent. Aprill 11. 1644. These testimonies of forraign Divines I had thought to suppresse because the rehearsing them cannot but wound the modestie of the party may peradventure whet the venomous tooth of envie against him yet these comming to my hands and considering in what condition the partie now is I held it a dutie of Christian charitie and equitie to impart them to the indifferent reader for the vindicating his person and adding some light to his reputation now labouring in the eclipse SECT. XVIII The sum of D. F. his apologie reduced into two unanswerable Dilemma's BEfore I put forth the horns of the Dilemma's I will lay down certain Lemma's or assertions of undeniable veritie First after D. F. had delivered his mind concerning the Scottish Covenant which he thought he might doe safely in a free Assemblie and many days before he wrote any Letter to the Primate of Armagh it was spoken openly at Westminster that the Doctor should be voted out of the Assemblie as L.M. and M. H. disclosed to D. F. Secondly that D. F. sent not to A. Warner to conveigh a Letter of his to the Primate of Armagh but A. Warner was sent to the Doctor who by probable and plausible suggestions drew this Letter unsealed from the Doctor which he no sooner received but he shewed the close Committee Thirdly that when the Doctor wrote this Letter to Armagh the Bishop was an elect Member of the Assemblie by the house of Commons and both he and Doctor Prâ—dâ—aux and Doctor Ward and Doctor Brounerigg and Doctor Oldisworth and Doctor Harris and others well affected to the Discipline and Liturgie of the Church of England were daily expected at the Synod and some of them excused their necessarie absence for a time from the Assemblie by Letters to the Prolocuâ—or whereof one was presented by Doctor Featley himself and Doctor Gouge Fourthly that when the Doctor wrote his Letter to the Primate of Armagh there was no declaration or ordinance of either of the houses of Parliament forbidding correspondencie by Letters to Oxford without leave of the houses or warrant from the Lord Generall for the Doctors Letter was written about the middle of September 1643. and the ordinance prohibiting any under pain of Sequestration to hold intelligence with Oxford bears date Octob. 22. 1643. a full moneth after so that the writing of the fore-named Letter at that time was not so much as malum quia prohibitum neither could the Doctor be censured for it as a crime because as the Apostle teacheth us where there is no law there is no transgression 5. Fifthly that there was never any thing objected against the Doctor since the â—â—tting of the Parliament or the Assemblie save the seven Articles prefer'd against him by the Brownists of which he was cleared acquitted and discharged in a full house after a long debate Iuly 13. and his Letter to the Primate of Ireland which was written before the ordinance of Parliament made it criminall to write any letters to Oxford without speciall leave Now Civicus call to thee Britanicus and Scoticus and Coelicus together with Patriark W. and Independent N. and set all your wits upon the renters to render some colourable answer to these two insoluble dilemma's First either the vote of the house of Commons is an undoubted oracle of truth and justice and a concludent and definitive sentence in poynt of law or not If it be so then is D. F. cleare from all aspersions cast upon him For in a full house Iuly 12. he was acquitted of all the articles objected against him as appeareth in the record under the hand of H. Elsing exemplified in the vindication of D. F. p. 21. If it be not so but as some heretofore have conceived only as the inquest of the Grand Jurie and a preparatorie to the full information of the cause upon oath and finally sentencing it in the house of Peers then the vote passed against the Doctor in the house of Commons alone without any farther proceeding in the house of Lords is of no force or validitie in law and consequently D. F. is still Rector both of Lambeth and Acton and M. W. and M. N. are no better then intruders and usurpers of another mans â—ight and possession If the Allegations brought by the Brownists against the Doctor were true how came he to be acquitted Iuly 12 if they were false how came he to condemned by the vote of the same house Sept. 29 And why were those articles from which he was cleared commanded to be read in Lambeth Church and made the ground of the sentence of sequestration against him as if he had been guiltie of them Secondly either-the unsealed letter written to the Primate of Ireland contained in it some disclosing of secrets of state or imputations upon the Parliament or some other criminall matter liable to just censure or not If the former 1. Why was the originall Letter sent by order of the close Committee to Oxford If it gave any intelligence they who sent it were the intelligencers not the Doctor his letter intercepted at London could tell no â—ales at Oxford 2. Why was not the originall under the Doctors owne hand shewed him to convince him Or at least an authenticall copiâ— attested by the hand of a notarie or some sworn witnesse proving the accord thereof with the originall 3. Why were not the pretended offensive particulars put to the Doctor when he was convented before the Committee and his punctuall answer required thereunto 4. Why was not the messenger or some other witnesse produced to prove that the pretended offensive particulars were in the letter signed with the Doctors own hand 5. Why all this while is the letter suppressed and not published to this day to cleare the justice of the proceedings against the Doctor If it were a legall evidence against him as it is urged in the sentence why could the Doctor by no means gain a copie of it that he might interpret his own meaning and that his answer as well as the objections against him might be
upon record Lastly why was no cause expressed in the Warrant for committing him to Prison If the latter i. e. if the letter be so far from containing in it any matter subject to exception that it rather deserved approbation as expressing much loyaltie to his Majestie zeal of the true orthodox religion and a reverend regard and respect to the Assemblie of Divines with a desire to continue still among them with his Majesties leave 1. Why then is this letter made the only ground of all the proceedings against the Doctor 2. Why for writing this letter unsealed not to a stranger but to a member of the Assemblie was he voted out of both his Benefices all his estate both personall and reall sequestred his â—ooks in which lay his chiefest treasure taken from him his familie turned out of house and home his servants and friends examined upon oath concerning any plate money rents or arrerages bills or bonds belonging to him and all that could be found seized upon 3. Why is he suspended from the exercise of his Ecclesiasticall function 4. Why hath he been so long detained in prison and there put to a great charge without any allowance at all out of his sequestred estate worth above 400 pound per annum 5. Why is such a severe hand kept over him that in the space of eight moneths and more he can by no means obtain a most humble and conscionable petition to be rendered in his behalf to the house Thou whosoever readest these things and hast with Philip of Macedon reserved one eare for the defendant consider of all things impartially si quam opinionem animo conceperis si eam ratio convâ—llit si ratio labefactabit si veritaâ— extorquebit ne repugnes â—amque animo aut libenti aut aequo remittas Est eniâ—â— haec norma forma judiciorum aequorum ut culpa sine invidiâ plectatur invidia sine culpâ ponatur whatsoever prejudicate opinion thou mayst have taken of the Doctor if reason convince it if reason overthrow it if truth it self pluck it from thee give over thy hold for this is the rule and pattern of all righteous judgements that guilt be censured without envie or spleen and envie and spleen without guilt be abandoned Post-script to the Reader COurteous Reader I know thou expectest that here the Doctors whole letter should be added But for the avoyding of taâ—toligies because all the substantiall contents so far as in the Diurnallâ— and Mecurie they have been heretofore objected to the Doctor they are in in the Gentle Lash and in this Treatise related in severall sections and fully answered I shall intreat thee to be contented with the remainder thereof faithfully transcribed out of the originall sent to the Primate of Ireland Doctor Featley having written a letter to the Lord Arch-bishop of Armagh Mercurius Aulicus 41. week 1643. to give his Grace an account of his demeanour in the businesse of the Scottish Covenant was committed Prisoner to the Lord Peters house both his Livings given away to others and his Books bestowed upon that old instrument of sedition White of Dorchester But it was the Doctors reasons against their Covenant which raised all this stirre which the originall Letter being now in my hands I shall here impart and the pretended Houses who got a copie of it can testifie it to be true First the Doctor excepted against those words Wee will endeavour the true Reformed Protestants Religion in the Church of Scotland in Doctrine Discipline Worship and Government according to the Word of God These words said the Doctor imply that the Worship Discipline and Government of the Church of Scotland is according to the Word of God which said he is more then I dare subscribe much lesse confirme by an Oath For first I am not perswaded that any platforme of Government in each particular circumstance is jure divino 2. Admit some were yet I doubt whether the Scots Presbytery be that 3. Although somewhat may seeme to be urged out of Scripture for the Scots Government with some shew of probabilitie yet far from such evidence as may convince a mans conscience to sweare it is agreeable to Gods Word Next the Doctor excepted against that passage I shal endeavour the extirpation of Prelacy in the Church of England c. I saith he dare not 〈◊〉 that First in regard that I beleeve Episcopacie is an Apostolicall Institution 2. That the Church never so flourished as within 500 years after Christ when it was governed by Bishops 3. That our English Episcopacy is justified by the prime Divines of the Reformed Churches beyond the Seas 4. that our English Bishops now ever since the Reformation have disclaimed all Papall dependency 5. That the foure Generall Councels confirmed in England by Act of Parliament 1 Eliza. assert Episcopacy And 6. which all men had need consider the Ministers of the Church of England ordained according to a forme confirmed by Act of Parliament at their Ordination take an Oath that they will reverently obey their Ordinary and other chiefe Minister of the Church and them to whom the Government and charge is committed over them This Oath I and all Clergy-men have taken and if we shall sweare the extirpation of Prelacy we shall sweare to for sweare our selves Lastly he excepted against that passage I will defend the Rights and Priviledges of Parliament and defend His Majesties Person and Authority in defence of the true Religion and Liberties of the Kingdome Here said he the Members are put before the Head the Parliaments Priviledges before the Kings Prerogative and the restraint of defending the King only in such such cases 〈◊〉 to imply something which I fear may be drawne to â—ll consequence FINIS Esay 51.19 Acts 28.4 11.36 Herman leomel Spong ex lit. urb 8. catenae martyâ—um sunt monilia religionis Humphredus in vita Iuelli nebula est transibâ—t Pâ—â—s sat 1. Eras. adag. Andabatarum ritu Liv. dec Foedior in orbe trucidatio cum turba foeminarum puerorum que in succensum ignem se Conjicerent rivique sanguinis flammam orientem restinguerent Diego Tornis edit. Venet. 1604. Barcaeus vester Diabolo venit obviam petiitque ut cathedram ejus occuparet quia erit dignior Psal. 1. Prov. 26.5 Alderm. P. Vell. Paters l. 2. Divin Instit. l. ult. Scalig. contra Lyid In locis nitidissimis olidum ponit * The one was hanged on a Gallowes fifty cubits high the other in a Cage on the highest Tower in Munster Civicus Scoticus Câ—elicus Merc. Brit. pag. 47. Annal. Tacit. lib. 12. Agrippina Statilium Taurum hortis ejus inhians pervertit Iustin. lib. 1. Persae festum celebrant ob necem Magorum dictum {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Armiger Warner 1643. (a) M Wâ—ite of Dorchest (b) M. Nye (c) M. Ben (d) M Cooke (e) Andrew Keâ—win Brit. p. 45. Ans. The name of a Mood in the
third Figure and also of a Prison Ovid Mâ—tam l. 1. terras Astraea reliquit See the gentle Lash p. 5. Brit. pag. 67. Ans. Apol. Eccl. Ang. p. 2. c. 1. divis 1. Vid. Vossium de 36 Symbolis The second Speech to the eighth Article Act 14 Trin In ep. ad Polon Iohn 5.26 Hom. de temp. 88. The definition of justification The second Speech to the eleventh Article Calvin praefat. Institut Cypri de ceâ—t Dom. Piscator and Tilenus Obj. Sol 1 Obj. Sol. 2. Sol. 3. Sol. 4. Sol. 5. The third Speech to the eleventh Article The fourth speech to the eleventh Article Obj. 1. Obj. 2. Obj. 3. Sol. Obj. 4. Sol. Obj. 5. Sol. The fifth speech to the eleventh Article Arg. 1. Resp. Replic. Arg. 2. Advers. Resp. Replicatio Arg. 3. Resp. Advers. Replic. In Rom. 5. assumpt. But the â—â—ghteousnesse of Christ as he was a sacrifice for sin was to be unspotted wholly and without sin Hebr. Ergo as he was a sacrifice for sin his holinesse was imputed unto us Arg. 4. Advers. Sol. Replicatio The VOTE Eccl. 7.29 1 Pet. 2.25 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Act. 1.20 * Ambros com in Ephes. c. 4. v. 10. Apostoli sunt Episcopi Ierom. ad Marcel apud nos Apostolorum locum tenent Episcopi Cyp. ep. l. 3. Apostolos id est Episcopos praepositos Dominus elegit August in Ps. 45. loco patrum erunt filii â—d est Apostolorum Episcopi Et ibid. dilatatum est Evangelium in omnibus finibus mundi in quibus principes ecclesia id est Episcopi sunt constituti * Aug. ep. 162 comment in Apoc. hom 2. Ambrose 1 1 Cor. 11.16 â—â—cumeniuâ— Arethâ—s Marlorat Pareus in Apoc. c 1.2 Policarp Episcopus Smyrnae Onesimus Ephesi Antipaâ— Pergami c. * Ediâ— Teclae it is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} thy wife which demonstrateth that the Aâ—gell there signifieth one singular man of authority in the Church and not the whole clergy of that place Ep ad Episc. Winton * Concil. Nice can. 5. conc. Antioch can 6. Conc. Sard. can. 14. conc Chal. act 15. c. 29. â—gnatius in ep. ad Philad. Irenaeus l. â— c. 3. Tertul. l. de baptismo Euse. l. â— c. 40. Ierom ep ad Nepâ—t Optatus l. 1. cont. Parmen. Amb. in Eph. cap. 4. Basil. Eph. 70. Epiphanius haeres 75. p. 295. Aug ad quod vult Dâ—uâ— Aâ—riam ab AErio quodam sunt nominati qui cum esseâ— presbyter doluâ—sse fertur quod Episcopâ—â— non potuit ordinari diâ—â—bat presbyterum ab Epâ—scopo nulla â—isâ—râ—ntia debere disceâ—nâ— Hieron. in Tit. Con. 1. art 15. c. 29 Episcopum in presbyteri gradum reducere est sacrilegium Anatolius constant Episcop dixit iâ—qui dicuntuâ— ab Episcopalâ— dignitatâ— ad presbyteri ordinem descendiâ—â—e si 〈…〉 causis condemnanturnec presbyteri honore digni sunt See Art 36. â— de consecrat It is evident to all men reading holy Scriptures ancient authors that from the Apostles time there have bin these three orders in the Church of Christ and that a Bishop ought to correct and punish such as are unquiet â—riminous and disobedient within his diocesse according to such authoritie as he hath by the word of God * Vide record in Exchequer I wil preserve and maintain to you the Churches coÌ„mitted to your charges all Canonicall priviledges and I will be your protector and defender to my power by the assistance of God as every good King in his kingdome in right ought to defend the Bishops and Churches under their government c. Then laying his hand on the book on the communion table he sayth the things which I have before promised I shall perform and keep so help me God and by the contents of this book * Cic. Tusc. quaest. * Pro Mur. tolle noâ—en Catonis * Statut. Ed. 3. ann. 25. The Church of England was founded in the state of prelacie c. for we owe to it our best laws made in the Saxon times and Charta magna it self The union of the two Roses Yoâ—k and Lancaster the marriage with Scotland and above all the plantation reformation of true religion See Vindication of Episcopacie page 23 24. See also the statute book of 16. Rich. 2. where the Commons â—hew that the Prelates were much profitable and necessarie to their Soveraign Lord the K. and the realm c. * Ierome advers. Luc. c. 4. Ecclesiae saluâ— Ã summi sacerdotâ— dignitate pendet cui si non â—xors quaedam ab omnibus emâ—nens detur protestas tot in ecclesia efficientur schismata quot sacerdotes Cypr. ep. 3. non aliunde haereses abortae sunt aut nata schismata quam inde quod sacerdoti Dei non obtemperatur nec unus in ecclesia ad tempus sacerdos ad tempus judexâ— vice Christi cogitatur * Athanas. apol. 2. Colithus quidam presbyter in ecclesia Alexandrina alios presbyteros ordinare praesumpserat sed rescissa fuit ejus ordinatio omnes ab eo constituti presbyteri in laicâ—rum ordinem redacti See Epiph. haer. 75. The order of Bishops begets Fathers in the Church but the order of Presbyters sonnes in baptisme but no Fathers or Doctors See also â— Abbot in his 〈◊〉 of the visibilitie of the Church and in his answer to Hill * Apol. confess Augustan c. de numero usu sacrament â—os saepe proâ—estati sumus summa cum voluntate conservare pâ—litiam ecclâ—siasticam gâ—adus in ecclesia factos etiam summa authoritate scimus enim utili consilio ecclesiacticam disciplina hanc modo quo vetâ—res eam dâ—scribunt constitutam Luther tom. 2. p. 320. Nemo contra statuÌ„ episcoporum veros episcopos vel bonos pastores dictum putet quicquid contra hos tyrannos dicitur * Gerard de ministerio eccles. Nemo nostrum dicit nihil interesse inter episcopum presbyterum sed agnoscimus distinctionem graduum propter {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ecclesiae ut concordia conservetur * Calv. de necess reform ecclesiae Talem nobis hierarchiam sâ— exbibeant in qua sic eminâ—aâ—t episcopi ut Châ—isto subeste non recusent ut ab illo tanquam unico capite pendeant ad ipsum referantur in qua sic inter se fraternam societaâ—em colant ut non alio modo quam ejus veritate siâ—t colligati tum vero nullo non anathemate dignos fateoâ— si qui erunt qui non â—am â—everenter summaque obedientia observent * Beza de grad. minist. evang. c. 18. Sess. 3. Quod si nunc ecclesiae instauâ—atae Anglicanae suorum Episcoporum Archiepiscâ—porum authoritate suffultae perstant quemadmodum hoc illis nostra memoria contigit ut ejuâ— ordinis homines non â—antum insignes Dei Martyres sed etiam praestantissimos Doctores Pastores habuerit c. Brit. p. 67. Ans. M. Nye Brit. p. 68. Ans. See the testimonies of Dr. Moulin and other forraign divines in the Corollâ—â—ie The handmaid to devotioâ— The Author of the book intituled A safeguard from Ship wrak Aâ—â—s forbiddeth not all usurie but biting usurie in his Cases of Consciences Plutarch Apoplâ— Brit. p. 68. Answ. Turtul praescript * Cook at the Bridge foot Cic. pro Sylla Isocr ad Daemâ—nicum Hesiod l. 1 â—p dies Adag. Homerica nube tectus Veâ—itas tempoâ—is filia A Book so intituled Ans. Mat. 5. â— See the statuâ— 16. Rich. 2. and the 25 of Edw. 3. See Sphyniâ— Philosophica Psâ—l 69 2â— Basil. â—p 62. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Guillaume Herbert in the Epistle dedicatorie prefixed to his translation of Doct. Featley's Handmaid of devotion into French Wolsgangus Meyer in his Epistle dedicatorie before his Dutch translation The Grand Sacriledge printed Lond. 1630. In the Vote Sept. 29. against the Dr. all the other articles are waved see the record supr. Cic. pro Clâ—â—as