ib. l. 11. r. decisive Timothie and Titus were not as appears by Scripture 1 Counterfeiters of holy Orders and so Preachers without calling But so was he a p. 2. 12. 2 Preached no seditious Doctrine against lawful Covernours But so did he saies my Author b â— 3. 3 Did not cheat and seduce poor souls by spreading errours divers years But so did he c ib p. 4. 4 Did not preach all they could possibly for the rooting-out of Ministerie branding the Calling as Anti-Christian and rendring the persons by all scandalous aspersions as my Informer languages it to become odious to the people â—ut so did he d ib 5 Were not like Demetrius and his fellow-tradesmen the whole devotion of whose worship the Silver-shrines took up Yet such was he e ib 6 Had not beside a Parliament yearly Stipend of a hundred pounds vast emoluments out of sequestred benefices the while protesting and vowing before God and men usually in Sermons that they never received a pennie for their pains and preaching But so did he f ib p. 4 5. 7 Did not by Preaching advance as other errours so the Millenarian errour with an intent to destroy Magistracie But so did he g p. 5 10. 8 Were not proud Luciferian Enthusiasts But so by several Instances he appears to be h p. 5 6. 9 Did not horribly blaspheme and abuse Scripture and vilifie Baptisme But so did he as appears oft i ib. p. 6. 10 Did not approve and be Saint Blasphemers and Debauche s or Felo's de se But so did he k â—b p. 7. 11 Did not teaâ—h thâ—t it were a good deed to cut the throats of all orthodox Ministers But so did he under the name of all the old Ministers l p. 8. 12 Were not incompassionate and â—ruel But so was he as appears manifoldly m p. 9. c. 13 Preached not against what they practiced But so did he n ib. decrying Tythes an gathering them 14 Were not unspeakâ—ble oppressors faithlesse dealers But so was he o p. 10 11 1â— 15 Were not obscene nor used spureous speeches especially in Sermons But so was he as oft appears p p. 7 â— But I restrain my self from the farther pursuit of this matter and propose it to the Reader whether the condemnation of our Church-Government and Service by such a person be not a very vocal strong advocate for it according to that of Tertullian concerning Nero a Sed â—ali dedicatore damnationis nostrae etiam gloriamur Qui enim scit illum intelligere potest non nisi aliquid bonum grande à Nerone damnatum Apol. adv Gentes c. 5. mihi p. 670. Whom saith he who so knows may understand that it was some grand Good that was condemned by Nero. In the next place after a Cast of his Billings-gate or Horse-Rhetorick which we leave as fit for a person of such a character as you have heard he will propose some Objections against himself for Bishops which he will have not to be many and any of them easily answered These are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uttered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but we may say Quid dignum tanto feret hic promissor hiatu Let 's behold Enter therefore his first Objection Obj 1. Were there not Bishops in the daies of the Apostles Was not Timothie Bishop of Ephesus and Titus of Crete To this he Answers There is no Scripture that proves either of them to be Bishops at all much lesse of those places To this we Answer 1. That we have spoke to this matter afore 2. We now shew out of the Scriptures the Epistles to Timothie and Titus that they were indeed Bishops 1 Because they are commanded and directed to ordain Presbyters by a wary and suspense Imposition of hands b 1 Tim 5. 22. Tit 1. 5. which S. Hierome c Exceptâ— ordinatione Ep 85. ad Evagr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Châ—ysost Hom. in 1 Tom. acknowledges to belong onely to Bishops 2 to restrain d 1 Tim. 1. 3. heterodox Teachers 3 to direct and promote publick prayers e ib 2. 1. to honour above others the Elders that rule well especially them that labour in the word and doctrine f ib 5. 17 against such as are accused to determine nothing lightly save under two or three competent witnesses h ib v. 20. 3 John 9 10. if Diotrephes were a Presbyter 6 to rebuke i Tit. 1. 5. the obstinate publickly in all men's fights for the terrour of others which can't agree to one Presbyter over another by reason of confusion 7 to correct or authoritatively redresse such things as are at any time wanting or out of order k 8 to deliver or commit such things as â— ib. v. 10. they had received from S. Paul to faithful men able to teach others a 2 Tim. 2. â— 9 to give rules concerning Christian Discipline b Tit. 3. 10 Now these things being for the most part to be exercised on Presbyters in the strict sense are to be exercised by none but Bishops 2. Peter du Moulin the Son tells us that his learned Father in his Bible full of Marginal Notes written with his own hand expounds one of the above-cited Texts Tit 1. 5. For this cause left I thee c. thus It must needs be that some prelacie c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was given to Titus over the rest of his Symmistae and the Right of Ordination As also what is said to Timothie Receive not an accusation against an Elder 1 Tim. 5. 19. do's seem to give to Timothie a Tribunal over Ministers Adde also that of the Angel of Ephesus d Rev. 2. 1. where is but one Angel mentioned though there were many Priests in the City saies he Nor if Superioritie were an evil thing would authoritie have been given to the Apostles over the rest These saith the Son are his private and serious thoughts upon that point wherein he sought no mans satisfaction but his own e See a Letter of a French Protestant about the Covenant p. 19 20. This Answer I thus draw-up into Argument They who are commanded to censure rebuke f See Epiphanius Haer. 75. and correct with all authoritie not to permit themselves to be despised to stop the mouths of vain and unruly talkers to represse foolish questions and vain bablings to excommunicate the refractarie and obstinate to try and provâ— those who desire the Office of a Bishop and accordingly as they are found worthy oâ— otherwise to admit or refuse them c. have the Power of Jurisdiction Spiritual i. e. ate Bishops in appropriate sense But Timothie and Titus are commanded to do these severals 1 Tim 4. 11 12. 3. 10. 5. 17 19 20. 6. 17. Tit. 1. 11 13. 3. 10. Therefore Timothie c have Power of Jurisdiction spiritual and consequentlie are Bishops His second
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
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
our Authour sayes to elude the matter did impose or enjoyne the singing of Set Forms of praise To the Ninth Argument for Liturgies Because it 's lawfull to use a Form in Preaching c. He Answers in summe That 't is not lawfull to write all a Sermon verbatim and then deliver it without any alteration and after Print and then impose it on others therefore c. To which we say 1. That the Objection may be improved thus If Set Psalmodie or h See the last Answer Hymnologie if Set Translations of Scripture Set Confessions and Professions of Faith Set Catechismes and Set penned Sermons be lawfull then are Set Prayers also lawfull But those are lawfull Therefore so are these 2. What he speaks against writing a Sermon word for word delivering it without addition or substraction or variation and so injoyning it is equally pleadable against the particulars immediately foregoing 3. Reading a thing that broiles in his breast i A thing that did also in Disciplinarians theirs Hooker l. 5. p. 221. that Sermons should be read of the S. Scripture where no liberty is left for alteration of words and phrases or adding c. is by Scripture called Preaching a Act. 15 21. preach him being read For so saith Mr Hooker b Boâ—k 5. p. 213 sect 19. of necessity it must be understood inasmuch as we know that the Jewes have alwayes had their weekly readings of the Law of Moses but that they alwayes had in like mâ—nner their weekly Sermons upon some part of the Law of Moses we no where find Yea and the Scripture read is the best of Preaching c See Id. ib. p. 229. 4. This also to him ad hominem is considerable that one may preach with his pen which comes to the hearer Reader without al alteration I Evangelize sayes Dr. John Reynolds d De Rom. Eccles Idololat Praef. ad Com Effexiae with my hand and by writing To the Tenth Argument for Litutgies Because it was the practice of the Church in Scripture-times and downwards to have them He begins to Answer very fastidiously but withal nothing to the purpose of the Argument which is a knot too hard for him e're to untie disputing against all Forms as he do's The Bishops saith he said so and thought to prove it and then out of Smec or the Club-Divines mentions a mistake of Bishop Andrewes about a Jewish Liturgie To which I say 1. The Bishops were wont to speak as much truth as any of their enemies ever were and had as much of Christian simplicitie and veracitie and what they thought or needed to prove both in respect of the learning of the men and the justifiablenesse of their cause could not want advocation 2. As-to what Bishop Andrews of immortal memorie did in inquirie after the Jewish Liturgie as I know not now so at present I have no commoditie to examine a thing but needful when Smectymnuus and his followers speak for their own and against their Adversaries interest This I suppose that the Reverend bishop Hall now at rest with God finally answered their Pamphlet whereout this Story I own to have been taken but His â—ook I have not e Since I find that B. Hall dâ—es fuâ—y prove that the Jewes had a Foâ—m of Litur from Moses 's time Answ to the Vind. â—f Smec p. 3â— c ¶ 5 6. p. 10â— 2. As-to what he adds as reason That if there had been any such Liturgies in Christs and His Apostles time doubtlesse we should have found some mention of it in the Scripture where is mention of their reading and preaching in the Synagâ—gues and of giving the Book of Isaiah f S. Luk 4. 17. I Answer 1. That the Scriptures silence in this matter proves nothing The Scripture was given to be the perfect Rule of supernatural Faith and heavenly manners but sets not down alwaies particular Observations or Customs The practise of ordâ—narie reading of the Law in the Assemblies on the Sabbath a Act 15. 21. is not found mentioned for a long time together now is it hence conclusible That the Scriptures were not read in the Assemblies More Instances in this kind may be given but this in general we say b See the learned Author of the Additionals to Bishop Andrews on CoÌ„mandments Commandm 3. p. 271. saying thus Though in matters of Faith which are of absolute necessity to salvation for all to know it may be granted that they are all expressed in Scripture yet for other matters that concern the discipline order and government of the Church it was not necessarie to have them in writing though many of them be occasionally mentioned it was sufficient that they might be known by the daily practice of the Church wherein every one might read them written in large and capital letters See Grot Vâ—t p. 140 141. Discussio p. 173 174 c. See Dr Hammond's Quaeres Quare 1. per tot See also Dr Whitaker disp de Sacr Scrip qu 6. contr 2. c. 6. That there were many Observances Vsages and Orders in especially the Gospel-Church which were well-known to those who observed used c. them but the S. Scriptures do not sometimes at all sometimes but glancingly or allusively reflect or touch them 3. It follows not should the Argument be pressed so far that they ne'r had or used a set Form because it is not found at this day For many Antique Monuments are perished and lost Again though Forms now exstant were not entire with interpolations c. as now they are till they ceased to be a Church yet many matters contained in these disguised Liturgies might be in use before Semblably as 't is in or with the Liturgies that go under the names of S. Mark and S. James thence surnamed Jacobus Leiturgus c Hegesippus c. 4. It is undeniable that the Jews used a stinted prescript Form of prayer and praise or thanksgiving in the celebration of the Passeover and the learned d See L. Brugensis in Ps. 112. Jo Scaliger de Emen temp l. 6. Beza Ann. Maj in Mat. 26. 20. Drusius Praeterit l. 1. in Mat. 26. 30 Ainsworth in Exod 12. 8. John Balls Trial of the Grounds tending to separation c. 7. p. 106. bring proofs that our Lord approved the same To our Eleventh Argument That a Liturgie is a good help to those that can't pray He Returns four things The 1. That it is rather an hinderance for were it not for such Forms the help of the Spirit of God would be sought and given Answ 1. That this opposeth all Forms equally with Liturgies 2. What if that of the famous Hales d should be true when the Spirit stirs up a man to newnesse of e Hales's Golden Remains first Sermon on 2 Pet 3. 16. p. 16. life it exhibits not unto him an inventorie of his sins as hitherto unknown but either supposes them known in the Law of
No wise or gâ—od man ever did it or wâ—â—ds to that effect saies Dr Gell Pref. to his Essay on New Translation out of the Apocrypha when yet in Pref to the Book it 's said That there 's nothing ordained to be read but the Scriptures Answ 1. That herein also we imitate the Antient Church which avowed the Apocryphals to be read for the directing of Manners though not as a Rule of Faith and this is one of the faults b Not onely the Books called Apocrypha but Clement 's Epistle Euseb Ecc. Hist l 4. c. 23. and the Lives of Martyrs were read Con Carth III. c. 47 and novel singularities of the illegitimate Directorie that it interdicts all parts of the Apocryphal Books 2. Let it be shewed that nothing is to be read or heard in the Church c but what is of inspiration of the H. Ghost If so 3. what will become of a number of good Sermons which though ne'r so good 't will be too great a daring to say they are inspired 4. Let it be conscientiously with reason and without prejudicacie inquired Whether the reading of them promote or hinder the Churche's edification In which respect saith a learned man d Thorndike Of Service of God at Religious Assemblies p. 404. so far is it from me to put out some Apocrypha that I would rather put in the first of Maccabees as describing the fulfilling of some of Daniels Prophecies e It is a Key especially to 8. and 9. Chap. and the then-State of Gods people 5. I shall f So Wisdome c. 16 17. opens the storie of Exod. about the ten Plagâ—es Ecclesiasticus is a Comment to Proverbs The sixth of Barâ—e is a most famous Epitome of sundry things in Moses Psalms Prophets against Idolatrie Fisher Def. of Liâ— l. 2. c. 1. p. 215 216. Scaliger de emendat tempor l. 5 saith The first Book of the Maccabees is opus eximium Again Tu preslantiam hujus libri jam dudum scis in Epist. Dâ—â—fio See Alb. Genâ—ilis upon it exquisitely defending it not ask as one and he a knowing Protestant do's What reason is there why the Song of Salomon should be Canon and other useful Books that bear his name Apocrypha Why the Revelation put into the Canon CCC years after Christ and some Gospels bearing the Apostles names left out but the Authoritie of the Church I would not believe the Scripture saies S. Austine did not the Churches Authoritie move me â— It s acknowledged that those Books are holy ecclesiastical and sacred that to term them divine as in excellencie next to the properly-so-called is not to exceed in honouring them yea even that the whole Church as well at first as since has most worthily approved their fitnesse for the publick information of life and manners this much I say is acknowledged even by them a Harm Confess â—1 Bâ—lgâ—ca Conâ—aâ—t VI. Lubert de princip Christâ—dogm l. 1. c. 5 who yet receive not the same for any part of Canonical Scripture and are readie to instance wherein they seem to contain matter faulnie and scarce agreeable with H. Scripture So little doth such their supposed faultinesse in moderate mens judgment enforce the non-reading them publickly 7. If the Scriptures asscribe righteousnesse to men who by that asscription or Euiogie are not cleared from all faults why may not these so despised b I heard a Presbyteriâ—n Preacher out of a Pulpit in Northampton call them That stinking lake betwixt two clear fountains Os durum K. James at Hampton Court-Conference upon occasion of a needlesse exception ta'ne by Dr Rey to a passage in Ecclus What trow ye said the King makes those men so angry with Ecclus I think he was a Bishop or else they would never use him so Pieces wherein so many perfections occurre retain the title of Holie only because some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conceited singular men out of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over-weeningnesse or malignitie can shew a word or sentence in them which may be liable to suspicion unto us who only conjecture their meaning and use not the like industrie to conciliate and fish forth their true import as we do for the other Scriptures But 8. what if they should appear perfectly justifiable in all those seeming errours that are so clamour'd and our Church for reading them in them Grotius could do as much as man c I may want none of the works of this great personage I have a particular esteem of all that comes from him and besides the solidity of his learning the strength of his reasoning and the graces of his language I observe therein a certain character of honesty which perswades me that excepting our Religion from which he is unhappily a stranger be may be confided in for all things else Bâ—lsac's Fam. Ler B. 5. l. 35 p. 138. can do Hear what he saies The Christian Church or certainlie great parts therof have believed that there 's nothing in those Books which well agrees not with those which all acknowledge Certain things are here wont to be objected to which in our Annotations on those Books we answer d Annotata ad Cassand Art de Canonicis Scripturis Now because the sundry Ministers in their Reasons shewing a necessity of Reformation instance in the passage of Asmodeus the evil spirit Tob. 3. 10. If we consider * See Mede 's Diatr on Jâ—h 10. 20. He hath a Devil c. that the Hebrews are wont to asscribe all diseases * to Devils because Devils by Gods permission make use of natural causes and that this Asmodeus is in the Thalmudical Writings called King of the Devils * that he hath his name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Syriac is to destroy * and that this fell out as t is probable by some vice or disease of Sarahs bodie And therefore Sarah in the Greek in way of opprobrie is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See beneath 25. in ours 15. these things I say considered â—hat manner of unlikelihood is there in it Therefore well might Dr Savage say in Return to this their Objection In defence of the Angel who guided Tobias I have heard of as unlikely a matter as this however it is not impossible They instance again in Tobit 12 19. Alms doth deliver from death and shall purge away all sin Which what speaks it more See Dr Ed. Kellet 's Miscellanies l. 2. c. 16. p 145. or other than Daniel's advice to Nebuchadnezzar Dan. 4. 27. Break off thy sins by righteousnesse c. And this the Vulgar renders redime redeem Theodotian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither ought it to offend any saies Grotius a In Loc. that to the works of penitence in which Alms excell should be attributed what agrees properly to penitence for such a Metonymie or Synechdoche is very frequent Chrysostome for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redeem cites
â—orty fourth That we say in a Prayer b After the Communion those things which for unworthinesse we dare not ask which taies he is contrarie to Scripture Answ 1. Hereby we acknowledge that we ought not in respect of our unworthinesse howbeit for the Merits of Christ we ought to approach the Throne of Grace And this satisfies his Texts c Jâ—hn 16 2â— c. Eph 3. 12. 1 Joh 5 14. 2. The good Ceâ—urion's d S. Matth. 8. 8. Lord I am not worthie c. and S. Peter's e S. Luke 5. 8. Depart from me for I am a sinful man O Lord do more than countenance this expression in Prayer 3. What is here imported other than what fell froâ— H. Daniel's mouth f P. Daniel 9 18. Spes mihi magna subest dum te mitissime Caesar Spes mihi respicio cùm mea facta cadit Ovid. For we do not present our supplication before thee for our own righteousnesse but for thy great mercies 4. Wherever sin is inherent and a fighter there must be necessitate causae sin being an actual cause an unworthinesse of God's favour and blind g This refers to that part of the Collect not here excepted to and for our blindness we cannot ask ignorance not in necessarie precepts of Faith but in Contingents with what particular blessing when where how God will blesse sinners 5. That which we for our unworthinesse are afraid h When we say which we for our unworthinesse daâ—e not we intimate that yet we dare through the dignitie of Christ Accordingly in another 〈◊〉 we say which our Prayer dare not presume to ask For fear see Prov. 23. 14. Phil. 2 12. Is 6. 3. To doubt in regard of Christ is diffâ—â—ence to demurre in regard of our own imbeciâ—itie true lâ—wsinesse to crave our Prayer is that God for the worthinesse of his Son would notwithstanding vouchsafe to grant The knowledge of our own unworthinesse is not without belief in the merits of Christ 6. Our fear excludeth not that boldness whiâ—h becometh Saints And if our Author's and the late Deformers-their bâ—lanesse or familiaritie with God savours not of this fear it approaches too nigh to that irreverent confidence wherewith true humilitie can never staâ—d i See Hooker l. 5. 47. p. 278 279. But 7. let it be considered whether Bishop Prideaux nick'd it not when he said Haply our Reformators fear lest they should approach God too submissely and humbly and therefore the Centurion's and Peter's expressions of humilitie do not make for their sanctified palate k Non itâ— fâ—cit 〈◊〉 salivam Fase Controv. p. 243. To his Forty fifth Our Rubric's saying That if necessitie so require the Children c. Where saith he Christ and the Apostles mention or such necessitie Answ 1. I have spoken to this already a little above 2. Chriâ— do's mention such a necessitie S. John 3. 5. Except a man be born of water c. Where Christ's affirming the no possibilitie of entring the Kingdom of God without being born again both of water and of the Holy Ghost and not of one of them cannot be doubted to make Baptism regularly and directly necessaries I believe one â—aptism for the remission of sins Consâ—antinâ—pel Creed 3. To what here he saies of Augustine and Ambrose to whom he might have added Jerom their not being baptized till about the Age of XXX Y therefore in those times they judged not such a necessitie of Baptism I say 1 He never defers any authoritie or regard to the Fathers-their either Positions or Practises but onely when they seem to make for him 2 Do the Producers of these Instances assent unto and approve them and define it thence imitable and examplarie not to baptize any before that Age 3. Baptism in those Fathers times and before their Lirth was â—fforded Children and deemed as necessarie to them as we repute it 4. S. Austin's Doctrine is confessed to be extremely â—â—trarie to the delay of Baptism in Children whence he was styled the hard Father of Infants 5 And the grounds of deferring the Baptism of some in thâ—t Age were not such as were allowed by the then present Church but â—ffects of the opinion of a greater not of the â—esse necessitie of Baptism and so the unfittest evidences that could have been pitched on to infer the desired conclusion But I earnestly refer the Reader to that b Being the IVth of his VI. Quaere's p. 239. And for this great Author 's opinion about the Necessitie of Baptizâ—ng Infants see particularly p 221 232 233 234 235 236 237 239. 242. 300. most admirable irresistible Treatise of Infâ—nt Baptism by Dr Hammond 6. To what he saies That our Private Baptism is contrarie to that of Christ and John's we say 1 our Church conforms as much as conveniently may be to the usages and cusâ—â—ms of Primitive Antiquity yet in case of necessitie which defends what it constrains and poursuing Christ's Rule I will have mercie and not sacrifice S. Mat. 12. 7. She permits and provides that a Child may be baptized in any decent place at any time 2 There 's nothing obâ—ectable against this care and indulgence of the Church who chooses rather to omit solemnities than endanger souls by wanting the essentials which solemnities are also added if the Child lives c See first Rubâ— in Private Baptism 3. It 's possible that though not our B. Lord who is recorded not to have baptized at all d S. John 4. 2 yet the Apostles might baptize privately though they are recorded to have baptized in publick and not recorded to have so done in private a Unless these may pass for Pâ—v Baptitigings Acts 8. 36. Acts 16. 33. 4. We may by by a Violentum thus retort the Argument The practice of the Apostles was to baptize at any time as occasion required and in fountains and rivers Therefore c. To his Forty sixth Unwarrantable That Red Sea is said to figure Christ's holy Baptisme Answ 1. And doth it not so Is it not expresse Scripture 1 Cor 10. 1. Moreover brethren I would not b See Hooker l. 5. p 319 320 321 〈◊〉 that ye should be ignorant how that all our fathers were under the cloud and all passed thorow the Sea 2. v and were all baptized unto Moses in the cloud and in the sea 6. v. Now these things were our figures c So in Marg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the sea therefore was a type figure c. of Christ's or our Baptisme or the sea did figure Christs holy baptism Baptized as in the cloud so in the sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 When he saies It rather signisies the miserable estate of sinners by nature out of which Christ loads them we say But sure the slaverie of Egypt signifies that as the Devil is the spiritual Pharaoh c. and Moses leading them c. Christ's redeeming them
But soon after when the Church was formed into standing Congregations and the Vow of Baptisme was contrived into a setled Form as every Catechumen or instructed Proselyte answered for himself so every one that was not able to do so was by some persons of the Congregation in this particular representing the whole brought to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Font and the Questions being asked as in the baptisme of the adulti grown persons those that brought them and so â—elpt them to legs were their Proxies also and helpt them to torgues c See ib p. 288 289. 6. To this purpose is the Testimonie of the antient and learned Writer under the name of Dionysius Areopagita d Eccles Hierarch c. 7. Edit Morel p. 233. who proposeth the Question as that which may seem to profane persons i. e. heathens ridiculous Why Children which cannot yet understand Divine things are made partakers of the sacred birth from God that is evidently of baptisme adding to the same head also that others in their stead pronounce the abrenuntiations and Divine Confessions And his Answer is I that many things e p. 234. which are unknown by us why they are done have yet caâ—ses worthy of God 2 That we affirm of this the same things whiâ—h our divine Officers of the Church being instructed by Divine tradition have brought down unto us and again our Divine Guides that is the Apostles saies Maximus his Scholiast considering this appointed that Infants should thus be admitted according to the sacred manner So that 7. we alledge our custome so weâ—l founded and authorised against their Exception and avow in vigour of S. Paul's Rule a 1 Cor. 11. 16. See Bishop Andrew's Sermon upon that Text. that they are very blamably contentious to oppose it 8. The Repentance mentioned b In the Answ to 7th Qu in the Catech of the Liturgie is an act of the heart that is a afirm resolution of amendment and what is that but a kind of Vow that they will do it and so believe c A Vow of believing for the fuâ—ure also when being capacitated and fitted by Age and abilities of understanding and instruction they shall be thus enabled and strengthened by Christ Now this Vow or Oath the Child is supposed to make at the Font though not with it 's own mouth yet by Proxies by Sureties d Some to salve Repentance by Sureties urge that one person may particâ—pate of the benefits of Christ by the faith of â—n other whereof we have as an evident and sufficient testimonie the example of he Centuâ—ion's Servant healed by the virtue of his Master's faith S Mat. 8. 10 13. See the like Mat 9. 2 Luke 8. 50. compared with Col 2. 12. Maâ— 15 â—8 See Dr Hâ—ylyn's Theol. Vâ—t Audition Fol. 45â— in 3â— â— I need not urge thâ—t of 〈◊〉 in Hom. in Die Ascens Certè digâ—â—m c. Ceâ—tâ—inly iâ— iâ—â—â—et or reasonable thâ—t thâ—y who are polluted by the sin of their carâ—al pâ—renâ—s should be saved by the saiâ—h of their spiritual parents who do not so much promise that he shall do so as answer and speak in his stead by way of subsâ—itution representing the Infant 's voice and taking upon them an obligation for the Infant The Sureties to the purport of what was said but a little before do not undertake that the Child is so qualified already but they being the Sâ—bstitutes of the Child the Child by them promises that he or she will thus perform hereafter e See Prâ—ct Câ—tâ—l 6. § 2. p. 34 35 37. And by this he knows how that is true which he denies that the Children do perform such things by them 10. I make no question what e'r he saies to the contrarie that many Consponsors or Sureties do perform their promise in bringing the Children thus undertook for to hear Sermons give them many good counsels and exhortations and Rebukes too when seasonable and supplie them with good Books in a word hâ—ld themselves religiously and very closely concerned to see to their promise in this matter though for many God-children of themselves prompt and by their Parents obligued to frequent Sermons there will be no such need for God-sibs to interpose Let noâ— him out of a proud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 think himself and his part-takers to have monopolized Conscience to themselves 11. His Texts f Mat 3. 6. c. are all now sâ—perseded To his Forty ninth The Crosse in Baptism of which he saith That it hath more warrant from the Pope than from Christ c. Answ 1. The Crosse is a Ceremonie the use whereof hath been profitable though we observe it not as the Ordinance of God but of man as holding many such things to be very lawful to be practised which are neither commanded nor directed by God provided and as long as the contrarie is not directed and that if such be practised upon grounds of supposed obedience either to Christ or his Apostles or the Church of God and upon Charitative ends they will be found commendable and highly reasonable If of these whereof the Sign of the Crosse in the Forehead is one and other the like disciplines or customs thou requirest a Law of the Scriptures thou shalt fine none c. saies Tertullian a Harum aliarum c. traditio tibi praetendetur auctrix consuetudo confirmatrix fides observatrix Rationem traditioni consuetudini fidei patrocinaturam aut ipse perspicies aut ab aliquo qui perspexerit disces De Coronâ militis mihi p. 34. Edit de la Barre 2. It 's Pedegree is to be fetch'd as we see by this Testimonie and numerous others SS Cyprian b Ad plebem Thibari consistentem Ep. 6. Epist l. 4. p. 131. Ed Erâ—sm Muniatur frons ut signum Dei incolume servetur Et Serm. 5. de Lapsis p. 216. Frons cum signo Dei pura Diaboli corenam ferre non potuit coronae se Domini reservavit See Hocker l. 5. Sect. 65. p. 340. c. Augustine in Ps 33. c. higher far than Poperie 3. Though the faith of Christ in our hearts aâ—me us with patience constancie and courage yet dare we not despise the very meanest helps that are inservient thereto though in the lowest degree of furtherance or service towards the highest Services that God requires at our hands and there is a good and advantageous use of this Ceremonie nor is it superfluous that Christ hath his mark applied to that part where bashfulnesse appeareth in token that they which are Christians should at no time be ashamed of his ignominie of which there is even in this Age great store Christ being honoured far and wide with disdain and scorn enough the onely service which they do to Christ in the daily exercise of Religion treading down some men c See also Mr Mede's Diatribe on S. Mat. 10. 41. p. 347. an eminent instance Take also
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