Burden so much too heavy for any single Shoulder that they are forc'd to perform the great Acts of a Bishop in Ordinations Confirmations Excommunications Absolutions c. only by Foppish as well as Popish like Implicite Faith seeing with other Mens Eyes and hearing with other Mens Ears that it is no wonder that they err so often Oh! but the Wages then must be divided as well as the Work Flesh and Blood cannot bear this Doctrine No it cannot therefore Flesh and Blood cannot enter neither into the Kingdom of Heaven But a Bishop of all others ought not to consult with Flesh and Blood and self-Interest which above all things in the World does bribe Mens Judgments that they cannot because they will not give their Assent and Consent to so great a Truth King Charles I. was tenaciously in love with Bishops as now in England constituted even to death so great was his Opinionatree in the Case â—nd yet he says they were not Bishops Jure Divino by Divine Right and yet neither contra Jus Divinum But I think quite contrary viz. that â—here is nothing in Scripture more plain than that Bishops are Jure divino and nothing more plain than that the Bishops in Engâ—and now constituted are contrary absolutely contrary to Jus Diviâ—um or Divine Right so far as they act like Novices in Implicite Faith Tim. 3.3 A Bishop must neither be a Novice nor given to filthy â—ucre For any Bâ—y-Bishop any ignorant and unlearned Bishop is as â—ood as the best in those Acts of Implicite Faith any Novice can see â—ith other Mens Eyes and hear with other Mens Ears any Novice can and the greater Novice the fitter too believe as others believe without any other Reason Therefore since the Holy Scripture says a Bishop ought not to be a Novice if he be a Novice that sees but by Implicite Faith then tell me count them if you can How many Novices have we in England that do all their greatest Acts by Implicite Faith This is as bold a Stroke you 'l say as ever was and yet not a jot too bold to strike at so Grand so Poppish so Popish a Folly as Implicite Faith by which it must be granted and cannot be denied our protestant Bishops do all their mighty Businesses and is the cause of such a contemptible and ignorant Glergy ill grounded Excommunications and Absolutions and â—apias's thereupon and such unscriptural irrational and Blind Confirmations perswading the Ignorant that they are fit to receive the other Sacrament of of the Lord's Supper when they know nothing of the Creed and sometimes were never listed or matriculated into Mother-Church by the Initiating Ordinance of Baptism But that is the Fault of the Person not of the Constitution If that were true it might be amended but it is false for it is not the Fault of the Person only but the Fault of the Constitution which obliges no Bishop in his Office and performance of these great Episcopal Acts but only to the knowledge of a Novice or implicite Faith. Nay if our Constitution did oblige him it would oblige him to Impossibilities for his Work is more than any Mortal can perform in propriâ personâ and the great charge of Souls which he takes upon him more terrible if his Conscience be awake or not brib'd with the Wages it must be sensible that no Plety Parts or Prudence can possibly discharge except as now by implicite Faith which any Bay aâ— Child aâ— Nevice can perform as well as the best It was Covetousness therefore and Ambition that first made Bishopricks so large for the sake of making all the Bishops Lands therein one Man's Monopoly and also made Bishops Consciences so large as to gape and swallow all the relishing Bit was so gustful and grateful to a greedy Gut but from the beginning it was not so Now every County must have a Bishop nay sometimes two or three or four Counties will scarcely hold one great Bishop nay to them too must be added sometimes a Rich Deanery Is it not strange that a Bishop should be a Deacon again for the Mony sake and a Parson again by Commendum for the sake of some bulky Parsonage like Wiggin in Lancashire in Commendum held by Dr. Cartwright Bishop of Chester now advanc'd to be a non-such Protestant Reader in Popish France and Curat to a Popish Prince in the Protestant Chappel in the Castle of Merli And I am perswaded they will have the Grace to blush if it do not also make their heartsake before I have done at the horrible Burthen they have undertaken which the Shoulders of the strongest and ablest Apostles of Christ never did or durst renture to take upon themselves no Mortal ever did or can discharge it but in this Novice way by Proxy or blind Implicite Faith God in his Mercy forgive them they know not what they do Philippi nay Jerusalem a little scanty City not so big and populous as Colchester by half and yet had several Bishops at a time therein Philip 1.1 To all the Saints which art at Philippi with the Bishops and Deacons How many Bishops of London at this rate must there needs be in London not to mention the three Counties of Hartford Essex and Middlesex into the bargain Ay but the House of Lords will not hold so many Bishops No I grant There are Bishops â—now there already as some have laid and angerly grudge that we Clergy-men who are as much represented in the House of Commons as any Commoners in England and make as great a bustle at an Election of Members to get Men for our turn should also be represented in the other House which no other Commoners are and that my Lords the Bishops are tried by their Peers that is by their Equals Commoners but the Lords are Conciliarii Nati It is part of their Inheritance to be the King's Councellors and a Seat in the House of Lords is part of their Estate and State. But such Men talk like those that say that we had English Parliaments before Bishops and Abbots sat in the House of Lords and many Statutes the Judges say are good Law tho made in several Parliaments excluso Clere the Lord-Bishops and Lord-Abbots being shut out of Doors and not permitted into the House of Lords nay the Lord Abbots that had as good and as antient Right to sit in the House of Lords as Lord-Bishops are Long ago and to this day excluded Notwithstanding my known Devotion to my Lords the Bishops I confess I have not skill enough to answer such Reasons and Records It behoves them that have more wit and are more concern'd than I to give this a Rational Answer I consels my Ignorance but my Devotion to them is well enough known And I cannot deny but that the Bookish-men as my Lords are bred and usually Fellows of Colledges by that state they take upon them in the Colledge all but themselves going bare to them if they do but
Synod ep l. 2. c. 8. for not being contented with small Bishopricks and no bigger than a Bishop might superintend in his own person If Rapin be no sin It was never â— good World since â—he Clergy and Layety drove on two several Interests and two Bodies distinct and made the Church one thing and the State another If the Clergy endeavour to keep the people in subjection and under their Girdle Canonical by Impositions Canons and Acts of Uniformity endeavouring to Lord it over God's Heritage the Layety no wonder that they strugle for life and liberty and that the Feuds and Animosities betwixt them are Immortal but they would die cease and decease If Clergy-men studied to restore sinners and erroneous persons in the spirit of meekness Ay but the obstinate will not so be restored then let him alone perhaps he knows more than thou dost that art his Teacher However to his own Master he standeth or falleth and thou by giving him Warning hast deliver'd thy Soul as to matters of Faith and Opinion but as to evil works that is the Magistrates Province and care to correct and punish But if we cannot fright our Parishoners they will not care a Pin for us No you should say they do not care for you nor love you because you are such Scare-crows and Bug bears that would be If they fear you only they 'l never love you Do but labour diligently in the Word and Doctrine and fear not but that all good men will give thee of all men living as the Apostle says double honour which is due to a Ruling Elder much more to the Ministers â—hat labour in the Word and Doctrine though with us quite contrary to Scripture The Ruling Elder or Bishop is the man of double Honouâ— amongst us and the Pastor or Teaching Elder must â—carce keep his Harâ—on in the presence of the great Ruling Bishop to whoâ— the Apostle indeed commands us to give double honour but more especially to the Ministers or Pastors that Labour in the Word and Doctrine Those are the most honourable the most reverend Jure divino if you believe the holy Scriptures But Fops mind chiefly who speaks not whaâ— is spoken if it be the word of a Lord It is with them more valued and obey'd than the Word of the LORD These are unjust and corrupt Judges but I will not punish them if I had power as King Cambyses did one of his unjust Judges of the Kings-Bench viz. pull'd his Skin over his Ears stufâ— it with Straw and there Hung my Gentleman over the Bench in terrorem that other Tresylians might learn to beware of undermining the chief Pillar of any Government the Fundamental Laws Since therefore to give a Ruling Elder or Bishop more honour than a Paster or a good Preacher is expresly against holy Writ as aforesaid look you to that but that great Scripture which they bring to prove that every City had a Bishop and but one Bishop and every Bishop had but one City you see by what has been said both these assertions are sufficiently prov'd to be false though we had no other instance than in Tit. 1.5 For this cause left I thee in Greet to ordain Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greet is an Island that 〈…〉 a hundred Cities and was therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Reign of Leosophus the Emperor and Anno 880. there were but Twelve Bishops but all that time why should we imagine that they were all Christians when the third great City of the Empire Antioch where Disciples were first called Christians and bigger than any City except Rome and Alexandria yet had no more Christians in is than one Church will hold Acts 13.44 Nay Jerusalem where our Lord was Crucified had so few Christians fourty years after at the destruction thereof that all the Christians being warned by God to depart did depart to Pella a poor little Village says Eusebius lib. 3. c. 5. held them all But we will take it for granted that Titus ordain'd in every City in the Island of Creet a Bishop namely a hundred And which is not at all likely that all were Christians for till Constantines time one Church held all the Christians in Rome and one great Church in Alexandria held all the Christians there as their Bishop Athanasius gives an account in his Epistle to Constantius the Son of Constanine yet Heylin in his Cosmeg p. 263 says There are in Creet but two hundred and seven Parishes then by that account the great Bishops will get but a Plurality two Parishes for their Diocesses And ever since that Bishops first Monopoliz'd so many Parishes all under their Ecclesiastical Government There has been no Ecclesiastical Government at all but a meer Anarchy and confusion as at this day and has been the occasion of setting up so many Independent Churches to the care of themselves and one another for whom the Ruling Bishop could not poisibly take care Eâ—grossing all Government we have none at all but some silly face of it in a poor surrogate and Register that minds little else than to singer the Pence and shear the poor Clergy and Church-Wardens twice a year in Visitations c. Deliver your Purse Poor Sheep escape better than we they are clipt but once a year and the Master that seeds them has the Wool but they that shear us poor Lambs take our Wool but seed us not they have it for nothing and their great Revenues will not satisfie but as I said in my naked truth It is not a sin for a rich man to rob the Spittle Let such hard hearted Clergy-men who have such exceeding many Flocks and Herds read their Neck Verse 2 Sam. 12.5 6. In Nathan's Parable of the Lamb and the Sentence And David's anger was greatly Kindled against the man and he said to Nathan As the Lord liveth the man that hath done this thing shall surely die and he shall restore the Lamb four fold because he did this thing and because he had no pity And what do they visit for To see that all be Uniform Pish it is not to be done they themselves are not Uniform nor their Cathedral Worship Uniform with one another nor with Countrey Churches nor with the Act of Uniformity And what harm So all things be done decently and in order it needs not by order of Uniformity Nay Pope Gregory the 〈◊〉 Six hundred years after Christ commends variety of Usages In unâ fide nibil officit Sanctae Ecclesiae diversa consuetudo Let them show us one such Diocesan Bishop as we have got in England In the best and purest Times or one Bishop that ever durst pretend to Govern the Church by Implicite Faith in others for the first three hundred years or any thing like it In holy Scriptures or any reason for it or any possibility to discharge that heavy charge And I 'le strike out Avarice and Ambition as the
to Numbers and Estates A Plurality then is more people than any one man can probably visit and regard either by reason of their numbers or distance of place no men did rule or feed the people in the Scripture times purest and primitive times by Proxies Journey-men-Curats Sureties Registers Surrogats or Implicite Faith 't is Non sence all over as well as Irreligious until blind men can learn to see as our great men do now by other mens eyes and implicite Faith I grant that the blind Beggar of Bednal-green did do his business by the eyes of his Dog and a Bell and got they say thereby a great Estate but still in Spirituals it will not hold good and if it would it would be no great honour for a Bishop to be accounted the great Blind-beggar-Ecclesiastical yet so he must always ways beg the Question and do his great Church-works by blind implicâ—te Faith or else be cannot possibly do business Therefore some Repairs must of necessity be done and in time too or else a Church so Crâ—zy in her Discipline and â—o Non sensical in her Ceremonies cannot stand long proplâ— how we can The Papists upholds theirs with Dragoons Constables Jaylors Summers Registers â—â—ng mâ—n and the Inquisition with Cuâ—ses Anâ—themâ—◠〈◊〉 Toâ—â—â—â—â—â— and Jayles if â—ny body mâ—k◠〈◊〉 â—ment of like Props they 'l â—â—â—d thâ—m 〈◊〉 and give them the slip now in there day and 〈…〉 when Governours whose duty it is to Reform do neglâ—â—â—â—o long 〈…〉 years ago in 〈…〉 the people could beat no longer and took them to do but the people are but Tinker-like Reforâ—ness if they mend one hole they make two Force and Jayles Impositions â—â—â—ght do in the Days of Ignorance A German Writer tells us That the people were 〈◊〉 â—illy there before â—â—ther's time and so Devoutly priest-ridden that iâ— the priests had 〈◊〉 them they would have Eat Gâ—â—â—s as our Asses and Jaâ—â—s do But those happy Days are done and past nor must we expect such success formerly the Peâ—â—â—â— were the only Clerks the only Schollarâ— and the Gâ—ntry went to no School but the Dancing School but now quiâ—â— contrary the Gâ—ntry are the most Accomplish'â— Vertuoso's 〈◊〉 knowledge and the great Accomplishment of a Clergy Ceremony monâ—er is 〈◊〉 to 〈◊〉 his 〈◊〉 bowings and Alamode postures Ecclesiastical 〈◊〉 the two Art demiss those two Fountain of such Dancing â—â—â—â—ature 〈…〉 Ceremonies wherein being pretty well improv'd so Seven Years 〈◊〉 hot and long a Skirmish of Ergo versus Ergo is but Addressing to â—â—me 〈◊〉 Chamber maid or Groom to a Patron that has a void Living in his Gâ—â— and he is forthwith by the help of Implicite Faith made free of the 〈◊〉 pit This may be done because it is frequently done and then the Floâ—â— are noâ— guideable by such a Novice but go to the Conventicles and 〈◊〉 out for better Pastures What then Then they are prefound and 〈◊〉 then Then the Registers Shears them takes their Flâ—â—â—â— and 〈…〉 go to 〈◊〉 more Wool against the â—â—x 〈…〉 the next Visâ—on which begins as all other matter of that Nature with a Nomin 〈◊〉 〈…〉 to be ready to pay th◠〈◊〉 to the Registers whiâ—â— the Bishop's great Eâ—◠〈…〉 is getting himself a 〈…〉 with Wine and Oysters 〈◊〉 nexâ— Question is I Dâ—ncer Râ—ady Then after Dinner call 〈◊〉 to pay there the poor Câ—ergy muâ— pay again after Dâ—â—â—er when the had pay'd for it once before in their Procucations and Synodal◠〈◊〉 they Eat a bit well the World grows worse and worse Old Bishop Humfrey Late Bishop of London did indeed makes us pay our Visie oâ— Proâ—â—â—ations incended and given at first to beâ— charges and pay the Common Reckming and so he did we never pay'd Twice but that lanovation came in as soon as he was Dead Then after â—â—nuer to Church they go again when the Clergy are Short to do as much to the Church-Wardens and Swearing them to be forsworâ— for no Man ever did or can keep that Oath sometimes a Church-Watâ— den pays Four or Five Shillings sometimes Two Shillings and Four pence the Sell-Soul seldome refuses ready Money then take in their Presentments and having thereby notice where the Covy lies by the help of his Stalking horse the Apparitor he catches some to be sure in his Net whence they never escape but with the loss of some Fathers at least Well may the Fops say Here 's a Heaâ—th to the Church of England for never did any Sickly Church stand in more need thereof if by the Church they mean the said Black Guard and Ragged Regiment of Sumners Jayloâ—â— Sworn I had almost â—aid forâ—word Church-Wardens Apparitors Registers Surrogates Officials and Ceremony-Mongers here 's an Ecclesiastical Body of a Church for you the like of it is no where in the World for though the Papists have the same Tools and for the same use and by the same Names called and known yet every Priest Secular besides the Swarming Monks and Itinerary Frier 's performs more Ecclesiastical Discipline in their way than the best Bishop does here in making Penâ—â—â—nes Is it not high time for our Governours to Imitate our blessed Saviour and make a Whip of small Cords and Slash these Ecclesiastical money-changers our of the Temple When â—urrs get into the Church the Sexton does not stand asking how they came in when he sees the Doors stand open but Whips them out Even so it is a folly to spend time in inquiring how these Ceremony-mongâ—â—s and Ragged Regiment got so high into Church but Slash them out For tho' the favour of a Jesuite or a Court-Whore might have done Wonders in puâ—â—ing a great Fapping-Cap upon my Ceremony-monger's Head yet I cannot Imagine how they could open his Skul and put in more Brains except Schollars and Wits could be made like Knights by Dubbing or as Kings make Lords by Letters Patents Not but that the Vulgar and the Fool himself thinks himself some body for Wâ—t and knowledge forsooth Vertue and Valour more than before his Father or Elder Brother Dyed or before he got I know how to be a Court-favourite But Anatomize and Rip him up and you will not find him to be made of Clay one jot more Refined then the other Mortals by the Sound or Title of Honour but he that was a Fool and a Coward before is to still tho he had Fools Fortune the luck to have a King for his God-father anâ— to give him a Name but in all other respects he is just as God Almighâ—â— made him and as his Sin and Ignorance has Polluted him only a great deâ—â— more Lofty and Confident I dare not say impudent Proud and High. But the Canons of our Church now in force I 'le prove foreseeing the Arrogance Ecclesiastical took care as well as our Saviour did to prevent it nay even in Minute matters such as that namely That a Bishop should not suffer a Presbyter his Reverend Brother so much as
or Lord of the first House was wonderfully culminant and strong or else it is imposible that Irregularity and Folly could ever have been so notourly signified If I can erect thy Scheme I do prognosticat thou art in thy Detriment Fall and Azimuth I confess that amongst Dancing masters Rop-dancers Spanials and Monkeyes he is the fairest Candidate for a Reward or Crust that cringes comes over and bends the most nimbly but that men by Illegal and Irrational Capricio's should cherish their hopes so to become Favourites in the Church I do not understand it if I were as supple as the best I can only say as Cicero in his Declamation against Cataline Vivunt imó vivunt in senatum veniunt Oh tempora Oh mores It was a sad time when Father Peter or Madam Portsmouth chose Senators and that a poor Lad should find it out that the readiest Road to get into the Church or to the Steeple and Pinacle is to be like a young Setting-dog that first learns to stoop when he is bidden to nothing there 's hopes of him he 's coming on and may be a right Setting-dog in time and stoop to something CHAP. V. Of Bowing at the Name of Jesu THere is but one of these said Irregular and Illegal and Irrational Ceremonies afore-mentioned that have any colour of Law and that is the Canon for bowing at the Name Jesu but that Canon is nail'd by Scripture and Reason as well as by the Act of Uniformity which enacts great Penalties even Deprivation if any Ceremony monger obstinately persist in the Practise of any Ceremonies except those alone that are contained in the Common-Prayer-Bock of which that same of bowing at the Name of Joshua or Jesu and all their other Bowings and Cringes to the Altar to the East are none at all I protest I wonder at the Ceremony mongers Audacity and Fool-hardness that he still dare to do it in defiance of the Law Reason and Scripture except he think to set the Convocation-House over and above and on the Top of the Parliament-House where it will stand most Totteringly and subject to the Storms Let no man therefore think this Discourse to be bold or over-hold having the Law of God and Man Holy Scriptures and right Reason on my side and can therefore with such great Advantages baffle them all wonder rather at my incorrigible Ceremony-monger that will take no warning till he be forc'd publickly to recant the Schisms and Mischiefs his Noddle has forc'd in the Church of God. The strength of his Mai-Guards like that of Hell and Popery lies all in stopping the several Avenues of Light that none may enter into the Kingdom of Darkness for they hate the Light because their Deeds are Evil and therefore would if they could keep the Keys of the Press doors as well as the Pulpit doors that no glimmering may appear without License Thus the Devil Rages the more because his time is short and Frets and Fumes when you discover his Cloven-Foot especially when he has long been ador'd of which he is most Ambitious as an Angel of Light But Blessed be God that is above the Devil Truth and Light are his Glorious Attributes as Error and Darkness are the properties of Heil And if the Devil were not great in men and greatly strong they would submit to Law and Reason to God and his Holy Writ to the Laws of the Land. Equity and Conscience and not call to the Bevil and the Goaler to help them to wreek their Malice upon Innocent men that only show them their dirty Faces in a Glass God's Will be done I say with Chrysostome to Eudoxia the Empress I fear nothing but Sin and I must Sin except I reprove my Brethren and not suffer Sin upon them for as they have Sinn'd before all 't is sit they should Recant before all And so all of them will except they be past shame and consequently past Grace When Sick Men are deadly Sick and their whole Constitution so Distemper'd and out of Frame that the very Nâ—ble Parts are senseless stupid and past feeling 't is high time to Toll the Bell for them they have not long to live Come then give Glory to God Confess and Recant publickly in the Church where thy Nonsense was committed and defy the Devil and all his Works the Pomps and Vanitles of this wicked World. Oh! but may â—ome say It cannot be deny'd but that your Coremony-Monger is the Fop of all Fops for bowing to the Altar to the East now his Wafer-God is departed buâ— have a care of condemning him when he bows at the Name of Jesu for Holy Scripture the Canon and Right Reason all three are his Vouchers Poor heares And as Solomon says Ye Fools when will ye be wise have not I washâ— theâ—â— â—â—aokâ—morâ—s and to as little purpose long ago For First That 〈◊〉 Philipptans the second At the Name of Jesu every knee shall bow woether in Heaven or Earth c. is no Precept but a Prophesie That the time shall come it is not yet come that the Name of Jesus shall 〈◊〉 above every Name whether Barchochobab the Jews Messias in English the Son of the Star Mehomet Antichrist or any other The thâ—e is not yet come for Jews Tuâ—ks Athlests and Devils do noâ— own the Name of Jesus above every Name whether in Heaven or Earth or Hell or things under the Earth but it shall come at least at the day oâ— Judgment and probably before Besides That Text At the Name of Jesus is depraved and ill 〈◊〉 to say no worse for if I did not revere to cast Dire upon the Asheâ— of the Dead I could name a great Favourite-Bishop under King Charles the 〈◊〉 that made that Text speak false English to Countenance his â—illy and Fopplsh Warship from that Text for because he could not bring himself and his Silly Worship to the Scripture he as Impudently as Prophanely brought the Scripture to his Whimsey Thus Mahomet pretending to have Faith to remove Mountains told the People his Followers and Musselmen that he would make that great Mountain that stood before him to come down to him at his third Call and therefore most gravely admonished it to come Once Twice Thrice but no Mountain would come whereupon without changing Countenance he said If the Hill will not come to Mahomet Mahomet shall go to the Hiâ—l and so marcht till they met For by that Holy Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Name is meant In the vertue and power of Jâ—us Every 〈◊〉 shall how c. As the Name of the Lord is a stâ—on Power the Righteous shall run to it and 〈◊〉 Prov. 19.10 Noâ— the Letters or sound of Jeâ—ovah not the Tetragrammatâ—n but the Power of God is the Tower not the four Letters or Sound of the Name whither the Righteous run and are safe Besides my Ceremont-Monger does not bow at the Name of Joshua which is the very word Jesu in
all with them no not the Pope himself But what if I prove that our Kings at their Coronations have at the same time been ordain'd Clergy-men they are no more excluded then by our Laws from the power of the Keys then Mr. Archdeen or the Pope himself What is Ordination but the ordering designing or setting a Man a part to some office if to the Ministry then there are certain significant Words to that purpose and what more significant words for Ordination to the Priest-hood or making a Man a Clergy man than those the Bishops uses to our Kings namely with Unction Anthems Prayers and Imposition of Hands as is usual in the Ordination of Priests with the same Hymn come Holy Ghost Eternal God c. The Bishop saying also amongst other things Let him obtain favour of the people like Aaron in the Tabernacle Elisha in the water Zacharias in the Temple give him Peters Key of Discipline and Pauls Doctrine Which last Clause was pretermitted in times of Popery from the Coronation of Hen. 6. till Charles 1. and Charles 2d lest it should imply the King to be more a Clergy man and Ecclesiastical Person than these Archdeacons could afford him but our Gracious King Charles 2d and his Father at their Coronations had the antients forms of crowning Kings reviv'd and in the Anointing the Bishop said Let those Hands be Anointed with Holy Oyl as Kings and Prophets have been Anointed and as Samuel c. Then â—he Arch-bishop and Dean of Westminster put the Coif on the King's Head then put upon his Body the Surplice saying this Prayer O God the King of Kings and Lord of Lords c. And surely of old the very Pope himself look't upon our Anointed Kings as Clergymen else why did the Pope make Hen. 2 his Legate De Latere here in England the usual office of the Archbishop of Canterbury usually styled Legati Nati Therefore Mr. Arch-deacon you talk like an unthinking Black-coat stockt with a little superficial Learning when you say our Laws exclude the King from the Keys of the Church to which he has as good right as your D. D. Divinity ship And indeed to give the Man his due he is glad afterwards to confess that Constantine and the Eminent Christian Emperours called Councels and approv'd their Canons Then by your leave dear D. D. They also for the same reason might upon occasion and if they had seen cause also disprove the same who then was Papa of old Pater Pa-trum surely no other but he that is PaPa I mean Paâ—ter Pa-triae All the Male-Administrations in Ecclesia stical Government take their Rise and Original from our Ignorance of the Power of the Keys or who are the Clavigers Key-keepers or Porters to let them in and turn them out of the Church The bulky Clergyman called a Bishop an Ordinary or a Diocesian he we say keeps the Church-Keys he Excommunicats and Excludes Sinners out of the Church and he alone receives them and lets them in but that 's false the sneaking Register and Surrogate do that Job Ay But who entrusted a Bishop alonâ— to be the Church-Porter Door-keeper or Church-key-keeper Where is his Commission Where is his Authority and who gave him this Authority For it is evident in Holy Scripture that God never gave him any such Commission Place Office or Authority to keep the Keys of the Church any more than the Speaker of the House of Commons or Chair-man to a Committee has power to turn out of the House or let in any of his Fellow-Members For does a Bishop differ from another Presbyter more than the Chair-man from the rest of the Committee or he that gives the Rule of the Court at Session differ from the rest of his Brethren and Fellow-Justices he is no better man nor the more learned wise nor more honest a man though he be Ordain'd to be the mouth of them that 's all to to speak what they put into his Mouth The Speaker takes too much upon him to speak the Sense of the House 'till the Majority of Votes has given him Instructions and Commissions to pronounce a Sentence or the Sense of the House or to turn any Member out of the House of Commons he has no such Authority he is the Speaker indeed and is look't upon as the wisest and fittest Man for that place it should be so it is not always so one or other of the Members must be chosen Speaker or Chairman and have precedency for Orderâ—salte and to avoid confusion but he no otherwayes differs from other Members except only that the Honourable Speaker is the Honourable Mouth that 's all after the Members have chosen and ordain'd him and the King has confirm'd him Even so a Bishop has no new Character confer'd upon him more then when he was but a Presbyter or Elder save only the Kings Ordination or Mandate or Conge d' Estire The Eâ—â—ction of the Dean and Chapter is a meeâ— mockery as aforesaid besides the playing with the Edgeâ—ools and mocking of God. Bishops and presbyters used to be chosen just as Parliament Men are chosen by the Majority of the Vows of the people as shall be more particularly proved in the 〈◊〉 in the Chapters concerning Bishops and Ordination Thus Paul and Barnabas were chosen and ordain'd by the whole Church Acts 13.3 Perhaps the chief Church-members laid their Hands upon or ordain'd the Ministers Missioners or Messengers of the Church but the worst Member had as much power and vertue to ordain a Messenger Elder or Bishop as the best Bishop or presbyter if the Majority of Votes had ordain'd and so appointed as is clear from Scripture and the practise of the primitive Church and shall be more particularly insisted upon in the Conclusion of the Chapter of Ordination Ordination What is it more then chusing approving or setting a Man a part for an Office to do business relating to this life or a better I will not say in Church or State or as a Clergy-man or Lay-man for these are idle ungrounded vain and odious names of distinction where God and Holy Scripture never made any such distinction and has not only confounded our notions of things but has been and yet is the cause of most of our Confusions in what Men mischievously distinguish and call Church and State which are not two things nor two distinct Bodies if you make them so you must make two Kings and two distinct Heads to these distinct Bodies and that is one too much And if you make a Clergy-man and a Lay-man two distinct sorts of persons you make a Man that God never made And if so Then Clergy-man I must Catechize you Who made you so God It is false For God in Holy Scripture does not call the Preachers but the Hearers not the Bishops Presbyters and Minister's the Clergy but the Hearers and Flock are God's Clergy 1 Pet. 5.1 2 3. The Presbyters which are amongst you I exhort who am also
Presbyâ—ery by all whâ—câ— Ceremonies of Kneeling Standing and Laying on of Hands is only meant Pâ—ayers made when they were in that posture now who can Imagin then that the Preiâ—â—â— of a Bishop iâ— more needful than the Presence of the Presbyâ—ers or People except he could Pray more heartly and more Spâ—riâ—ually than the rest Which he uâ—ually was supposed to do because his Worth noâ— his Friends Relations Monâ—y or Kâ—ndâ—ed advanc'â— him in Gospel Times and in the Primitive-Tinâ—s When Timothy was Ordain'd a Bishâ—p the Presbyters only did it except Presbyters and Bishops be only two Names for one person as undoubâ—edly they are after-times did dâ—â—â—inguish them how Only by Pâ—ecâ—dency as the Chair Man of a Commâ—tee the Speaker he that in Sessions gives the Rule of the Court but no better Men nor other Character â—han his other Brethren the Justices or Membâ—rs except for Order sake Precedency And therefore for Order-sake the Bishop with the Presbyters or the Presbyters or in default any Church Member or the whole Church might have Lâ—id on Hands as well as have Prayed at an Ordination thus when the holy Ghost had chosen Paul and Barnabas thâ—y had their Mission from the whole Church Acts 13.2 3. Jeâ—om and Chrysostom agree that there is no difference beâ—wixâ— a Prâ—â—byâ—â—r and Bishop but only Ordination and that was by Custom as the best man not as the sole men he never could Lawfully Ordain but in his own Church and his own Church Members only and by the consent of the rest of the Members for Bishops for Three Hundred Years after Christ had no more Souls in their Diocesses than they were intimately and familiarly acquainted with this makes Chrysostome say that notwithstanding the Custom of a Bishops Presence at Ordination yet betwixt Presbyters and Bishops there was little or no difference Homil. 11. in 1 Tun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very little difference and in Scripture times nothing at all Theopâ—â—lact calls it ferme niâ—il next to nothing namely Precedency but the Church in Scripture or the Faithful Ordain'd as many Bishops as was needful and may not Presbyters Ordain now without a Bishop's Presence as well as of old in Scripture Times or as well as Bishops do Ordain Arch-bishops and Metropolitan's But in Holy Writ if any had the Precedency the Presbyter had it The Presbyter's that are amongst you saith St. Peter I exhort who am also a Presbyter 1 Pet. 5.1 no greater Titles of Honour can be given than what Age and Nature gives thence comes Sieur Monsieur Syre and Sir or Father Maâ—am a diminutive of Dame or dam Madam my dam or Mother and Age being Honourâ—ble the greatest Title of Honour is thence deriv'd Senior Seniore Seignior Gâ—and Seniore in Spanish Italian and Lingua Franka Presbyter amongst the Greeks Elder or Alderman or Earl all is one derivative from Seniority to that if People be Ambitious of a Name Presbyter or Earl Alderman or Earl of the Church is far before Overseer or Bishop whose Diocess was at first no bigger than that he might â—asily Oversee it or see over it now it is Monstrous The burden of a Bishop is so great and the danger greater in Male-administration that 〈◊〉 Hâ—mil ult 23 6. 13 in Heb. 12.17 says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What 〈…〉 for Sours Yâ—â— and at his 〈◊〉 too Does not the Horrid Hazard threaten his Head But what cares some Men for the Thunder of Heaven's Vengeance till it fall upon them they are Stouter than those two Atheistical Emperours Tiberius and Caligula they would Run under Ground in Yaults and Caves when it Thunder'd but some are as unreâ—enring as the High. Priest of Rome called Julius Caesar that notwithstanding that he Reaâ— Divinity Lectuâ— in Rome to the People was the greatest Robber and Murderer in the World and Sacrific'd to his Ambitious and Greedy Rapacity the bravest Câ—mmon wealth that ever the Sun saw but he fell in the height of hâ—s Jâ—liâ—y and to shall all â—erably whose Portion is as they dâ—sire in this 〈◊〉 only In short the difference betwixt Presbyter and Bishop in Holy Writ is nothing at all no not in Ordinations As in Asrica Presbyters did Ordain and so now at this day in Germany France and in the most Prorestant Churches And must we Schismatice from Scripture And from all the Protestants in the World to follow a Custom they got into the Greek Church Fourty Customs they had besiâ—es this contrary to Scripture Customs Chrysostome being a Greek Bishop and Hierom though Writing in Latin yet dwelling and conversing amongst the Greeks but would never make so bold a venture as to be a Bishop in those times so the Fourth Century when the Task was fourty times easier because the Province or Dâ—â—cess was fourty times less nay a Hundred times less than now in England and Wales besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make the most on 't is but per Civitates alongst the Cities which being a Hundred in Creet and the Parisheth 〈◊〉 two Handred and Seven and not a Tenth part Chilmans this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is only sillily Construed to make such Havock 〈◊〉 it has both in the State and all true Devotion Yet Men drink Healths to the Prosperity of the Church of England I they mean hereby a good Health to the Protestant Head of the Church and the Protestant Members the only True meaning with all my Heart let it pass Buâ— if by the Church of England they Scandalously mean there by only the great Diocesan's that cannot possibly Watch over Souâ—s excepâ— by 〈◊〉 Faith in the Black Guard of Apparitors Sumners Registerâ— Proctors Canonists Lay-Vâ—cars Vicar-Generals Commissaries Officials Surrogates or I do not know who at the General Randevoâ—z and Head Quarters at Doctors-Commons What an affront is this to the True Protestâ—nt Church of England I grant that the 〈◊〉 have all this whole Ragged Regiment and by the same Names too and for the same Service in their Popish Muster-Roll But God forbid That the Reformed Church of England should signally dâ—ffer from Popish Church Discipline not so much as Nominally and so little really and to purpose that some have only been Starved to Death in a Jâ—yl and many Hundreds and their Families undone whilst the Smith field Fire 's were fierce indeed but the â—ortures did not last long Our Marciful Hands made Men feel Death long and often before that King of Terrors was permitted to end the Pains Oh! blessed Reformaâ—n Yâ—â— you 'le say our Lâ—rany is in English the Mass Litany in Latin and the Saints are omitted and Te Dâ—um is â—ung in English or half Jabbâ—rd over unintelligibly after the firth Leâ—n We praise thee O God We Ackâ—owâ—â—ge thee to be the Lord All the Earth doth worship thee c. All the Earth 〈◊〉 wish it did but in my little Travels I know it is lasse for more than half the Earth are Infidels to old Day There we are out of
a great Crack't Bell that is good for nothing but to fill up the Vocancy But must Apocryphal books too Justle the Holy Scriptures also out of the Church You 'l say the Mass-book did it before we did it Yea that 's true so a Popish interest also possibly brought this great Crack't Bell into a Protestant Steeple What does it do there there it hangs but had never been hang'd so high but that it was crack't and good for nothing but to give an unintelligible and Jarring sound to keep out a better and in room of a better it will serve well enough to make up the number of the Yea's and the No's Well may this Crack't Ceremony monger dread a wise and a pious and honest English Parliament more than he sears either God or the Devil more than Heaven or Hell lest they spy this Church-Cobweb though it hang alost and sweep it down or new Cast this useless Crack't Bell. You may know him by this certain mark for conscious of Guilt and of his own uselessness and Futility through well-grounded sear like the murmuring Israelites he longs for the Flesh pots of Egypt again Egyptian or Popish dâ—rkness which has cover'd as darkness does all his faults this Pope Joan in the dark has been as good as my Lady and a Popish King he joyes in to chuse rather than Angels food Manna What is it he knows not he relishes it not For he loves Popery in his heart as the Carpenter loves his Ladder because it helps him up so high to overlook his betters Well! let him even march then after his Brother Cartwright he is fit for nothing so well as to read Common-Prayer in the French Protestant Chappel in the Castle of Merli Thus have I run him to an Inavoidable Dilemma one of the Horns whereof must Gore my Ceremony-monger for it he obstinatly persist in his irrational and illegal Ceremonies the Law and the next Jury deprives him by his own Celebrated Act The Act of Uniformity which condemns all Ceremony mongers and all Ceremonies not contained in the Common-Prayer Book and then the King may in the Vacancy without Invading any mans propriety like Queen Elizabeth put this unprofitable and impossibly to be performed Nusance to its proper use and to a good use But if he Recant Abhor Repent and Forsake his Illegal and Popish-like Ceremonies we have got the day he is converted to be a good man and will then voluntarily relinquish that burden which no mortal can bear for fear of the Torments Eternal which none can bear the saying of St. Chrysostome in Heb. 13 7. Hâ—mil ult 24 will penetrare his hard Heart and â—cared Conscience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I wonder in my heart 〈…〉 〈◊〉 it is posh 〈◊〉 for a chief Bishop in the Church to be saved c. High Priest Aaron said Nolo Episcopari Moses also was as loath to come into the Collar Send by the hand of whom thou wilt send said he in a Pet to God Almighty foreseeing the dreadful burthen St. Chrysostome in that Homily says in effect concerning a great Bishop as one said of an Executor viz. If I had a mind to send a man to the Devil I would make him my Executor and if I had a mind to send a man to the Devil I would make him a great Lord Bless me That vain ambitious man should hope to comb Heaven by that very sin of Haughtiness and Pride which made Lucifer a Devil I well know that in this Juncture every Projector is full of his Notion which may do well to in Utopia but is not practicable here And I 'le Answer such well-meaning Noddles is a grave Senator of Old Rome did his pious Friend that brought him an excellent Model of Government my Friend This would do well in Plato's Common-wealth but it is not feazable for us who live in the Dregs of Romulus But nothing is here propos'd but what is easie good for all sound pure primitive and practicable as well as profitable and hurts no body no not the great Diocesan and sleepy fat Prebend in their present Incumbencies and Possessions if they can with a safe Conscience continue them For St. Chrysostome is bolder with such Bishops as are so addicted to filthy Lucre that he quite incapacitates their for the place 〈…〉 in Ep. ad Tat. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic ut indigenus Sacerdotio est removendus Let him be Depos'd nay Degraded as unworthy of that holy Function Some Repairs of necessity must be done as the Wisdom of a Pious King and Parliament shall think meet upon those that have by their filly illegal and foppish and Popish-like Constitutions and Ceremonies reduc't all true Devotion to a meer Pharisaical and Out-side Superstition which is also very silly and non-sensical to boor Does not St. Cyprian tell us Ep. 68. That in the Ordination of Sabinus the Bishoprick was conferred upon him by the Suffrage that is the Vote of the whole Fraternity or Brethren and by the Judgment of the Bishops that mee together in our presence c. That Exhortation in the Common-Prayer-Book before the Communion concerning the quieting of a troubled Conscience when the guilty person thinks himself not qualified sufficiently for the receiving that blessed Sacrament gives the Minister power of Absolution that is power of the Keys the Church Keys good reason of his own Church whereby I judge that every Minister has power to loose what any Râ—gister or Bishop or Surrogate has â—ound if he think fit tho' they also have bound the Spirit down to Hill or his body afterwards lies bound for want of Absolution in a ayl I think a Minister has power like Orphtus to setch him back from Satan but not from the Jaylor is not this to give the power of the Keys to a Minister by the Stature or Common Prayer Book which the common practice or Canons do not allow or admit This is to give and take again this is to give we do not know what this is to give the great Bishop more eyes than those same large eyes called Archdeacons this is to give Ministers the power that Christ gave them to Ruâ—e and Feed for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 1 Pet. 5 2. Signifies both Feed and Rule and one as much as the other God has joy ' d them together and wo be to him that sepatates those whom God hath joyned together only to gratifie his own ambitious and avaricious Claw that grasps more than it can possibly hold and by endeavouring to be Mr. Do all becomes Mr. Do ill this is to mock the Presbyrery give and take again this is just like the silly Charm In-Dock Out Nettle Ye shall saith the Stature Ye shall not says the Present Discipline here is wise work and most cousounded clashing and irreconeileable Ministrations Ecclesiastical well it is well in Apology that we can say it was made in
great cause and Surrogate a better Reason in the room and be their Profeâ—â—te Nay I 'le stoop lower I 'le condescend to be my Lord 's the Bishops Chaplain and Apologist But If all their skill cannot do it then it is high time to Recant and Repent that iniquity may not be our ruine and to restore the Lamb four-fold and because rich Dives had no more pity of his brethren whom the rich Diocesan calls according to the Style in the Primitive Church Reverend Brother and Brother but looks over the head of his Brother Elder or Presbyter as if a Conge d'Fslier had made him a Saul and higher by the Head when he only Struts being Rich and stands a Tip-toe but is not a better man nor a better Scholar than he was before It may binder his Worth and Learning rather by Avocations runing from Ordinations to the House of Lords thence to the Council-chamber thence to confirmations thence to Visitations c. If these do not hinder a Mans Study and Improvement I have lost my aim Let them but Read Mr. Baxter's Learned Book of Episcopacy or Arch-bishop Câ—â—nmer's Opinion or Ordination This latter a Learned and Holy Martyr The former a most Learned and pious Confessour or let them buâ— read the New Testament and there is little or no difference at all betwixt a Presbyter or Elder and Bishop what in one Verse is called Presbyter in the next is called Bishop as Bethlehem the Town is the same with Bethlehem the City aforesaid And a Parish signifi'd the same with Dioceâ—s But in alter â—â—mes when Christians Multiplyed if a Presbyter could not Watch over all their Souls they allowed him a Co-adjutor and for distinction and Precedency sake called him a Bishop who sometimes had not one Presbyter under him as aforesaid most commonly but one and till Bishops begun to Scramble for more Ground and like other Princes to enlarge their Dominions and Jurisdictions which was not till the Emperour Constantine made them so bigg that in the Fourth Century the great Work of Councils and synods was Perambulation to Mark out the Bounds of the◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Parishes or Diocesses to keep the Peace bet wixt the Encroaching Bishops in that Fourth Century called Ambitionis seculum The Ambitious Century not that Bishops in after Ages grew more humble or were Ensamples to the Flock in Self-denial Modesty Humility and Contempt of Worldly Grandeur and as they say they Vow'd in Baptism to forsake the Devil and all his Works the Pomps and Vanitles of this Wicked World c. But then first they begun to be ambitious of large Diocesses more than possibly they could 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or oversee then they got Journey-men and Surrogates and Registers and Apparitors and all that Tribe to Feed whom the Church Wardens are the Spaniels Sworn to Hunt and Flush the Game that the hovering Jar-Faulcon the Register may Pounce them there 's all and make a Prey of Poor Sinners never to be Redeem'd but by Silver or Gold. The Golden Key always gets Absolution which in Gospel Times and the Primitive Times never was purchased but with Tears in the midst of the congregation as Jerom of Fabiola ep ad ocean Episcopo Presbyteris omni pâ—puio Collachry-mantibus c. The Bishops Presbyters and all the People Weeping for Joy at those Peultent Tears and at the Return of the Prodigal mixing their Tears with his Heb. 13.17 Obey them that Rule over you for they Watch for your Souls as they that must give an Account c. A woful and sad Account must that Bishop make when God calls him to give an Account which will be very shortly of his Bishoprick for he shall be no longer Bishop Howought he to Tremble at the Thoughts of it When in â—â—ead of Watching for the Souls committed to his Charge he has only waâ—ch't for their Puâ—â—es And instead of Guiding them he has sent out Doctor 's Commons-men to Watch all England over in the Bishops Room we Trace them by the Footing at a Visitation c. What have they been doing Citing Admonishing Excommunicating Jayling Absolving this Twenty Nine long Years in all this Kingdom What â—enâ—â—enâ—s have they made What Penance What Repentance Is it not a great Chear that defeats all Repentance By Commuting as the Papists and we say turning the Whores Sins by which she got Money they Joy in her for they go Ships into Money and a few great Whores are â—how to Maintain all the Ecclesiastical free-booters in Doctors-Commons she is the Thief that Pick 's Men's Pockets they the Receivers Oh! the Jubiâ—ee's they make when the Apparitor has found out a Rich Whâ—re and a Rich Bastard which least they should miss let the Church-Wardens look to it for they Swear the Ecclesiastical Spanâ—el always to quest upon a Haunt if he do not he is forsworn Oh most Preciouâ— Ecclesiasâ—ical Dâ—scipline that begins with Perjury and ends with Mercenary Repentance or Bribery Why should not the King and Parliament be as careful of their Subjects Souls as their Bodies For they also must give an Account But what an Irrational account would it be if it was to be feared that an Enemy should Land and Invade us at Harwich or Canterbury to say I have set a Watch-man upon the Top of Paul's or to make sure upon the Higher Steeple of Lambeth call to the Watch-men is the Enemy Landed at Harwich How angry would they be at such a non-seâ—sical Question And say Surely you are Mad Do you think any Mortal Man can see from London to Harwich Or from Lambeth to Canterbury There may be a Hundred Thousand Enemies Landed for ought we know How is it possible for us to Watch and Ward at this Distance In the â—nteâ—im the Kingdom is well look't to And the Coasts well Guarded are they not We are the next Door to Ruin if more Watch men be not set and stronger Guards which is easie and no charge or expence at all when the Pay that two Watch-men have ingrost would well pay and maintain fourty of as good Vigour and Ability and in some Sence better-sighted and better Tongu'd Watch-men to Feed and give Warning Or are the wellfare of our Lands and Bodies only the care of Governours And as for Mens Souls one Watch-man is enough betwixt this and Canterbury But you 'le say a Man is but a Man he does what a Man can do Nemo tenetur ad Impossibilia I grant But who bid him undertake such a Charge that no Mortal can discharge Who Who think you but Filthy-lucre and Ambition The Council of Sardica in the Fourth Century Anno 347. saw this Devilish mischief coming Trowling into the Church and a perpetual strife and comest about the Borders and Limiâ—s as Litigious as now at Doctors-Commons about the Probate of Wills and about Letters of Administration namely who shall get the Money whether the Bishop's or Arch-deacon's Courts of that Diocess
the Tâ—uth whatever be the Tune And why do all the People say this Verie There 's no Rule no Rubrick for it Or is it because the Ministers are wise and know better things and therefore will give the loolish unthinking Mâ—mick's leave to tell that false Story But I am quite Tyced It is endâ—ess to find fault I had much rather see it amended the Common-Prayer Book is the more Amiable to me as Old Gold is more acceptable than New it has been long Tryed and has endured the Test pretty well which is more than can be said of any other Desultory Prayers that like New Guinees may many times be Counterfeit but as the most Tryed Gold will well endure to it may sometimes need the Refiners Fire But as for the said Black-Guard of Sumners Surrâ—gaces Apparitor's Informers Registers c. that Live by the Sins of the People it is as much beyond the Art of Man to 'mend them as it is to 'mend a broken Cob-Web and when you have uâ—'d your utmost skill it will not quit cost I have Studied the Point and yet am I not one jot the better Artist at it than I was Seven Years ago when my advice in my Naked Truth was to dress them according to the Vertuoso's Receipt to dress 〈◊〉 viz After you have wash't them in several Waters then Salt them Pepper them and lastly the surest way to prevent their Maliguity is to throw them on the Dunghill A Racr To bring the Pillory in Dâ—sgrace Fruges consumere nati as if they were born for no other end but like Rats Mâ—ce Polcats and other Vermin to cat up the Victuals Hunt about for a Prey and Run Squeaking up and down Nâ—ver was there such Church Discipline and such Ecclesiastical Fellows to Manage it in the whole Christian World except amongst the Papists they indeed have the like Harpyes but every private Priest there is more than a Bishop here can take Confessions search their Entraâ—s and enjoyn Pennance Whereas we are Cumber'd with the same great Diocesan's but every Pâ—â—st there has Power to Rule as well as Feed the Flock and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 1 Pet. 5.2 Siâ—infies both to Rule and Feed God commands both to every Presbyter but the Bishops Counter-check God's Commands and will take all the Weight upon themselves with the help of Sumners Notaries Register's c. Well God help them and forgive them they can take the Charge and strive for 〈◊〉 and think it a great Honour Ay so it is if rightly dâ—arged which is impoâ—sâ—c in our present Circumstances therefore have a care that the great Hâ—nos â—e not too great an Onus a Burthen heavy enough to break the Back of any Mortal no Apostle duest undertake it but took care to leave Resâ—â—entiary Bishops in Creet one for every Two Parishes when the Tenth part of those were not Christians neither but the generality of our People also differ from â—â—fi less only in Name or the Baptismal Vow of Sureties in Baptism if ever they had any and is not worth a Rush nay it is â—orse than nothing by the Pâ—rjury And in Italy at this Day they have many Diocesses that are not half so bigg nor by half so Rich and Populous as the Paâ—ishâ—s of St. Andrews-Holborn St. Margarets-Westminster Sr. Martins Stepney St. Giles and many others yet not any of these is thought a Charge great enough for one single Shoulder under the Bishop whereas good St Augustine knew not how to discharge alone the Eplscopal Work of little Hippo without Co adjutors and in the little Teritory Adjoyning there were many Bishops as one at the Castle Synica near Hâ—ppo another at the Castle Eussula ad Ecclesiae Hâ—pponensis Paraeciam August de Civitate Dei l. 22. c. 8 Epist 261. Epist 68 Ecce Interim Episcopos nosires qui sunt in Regione Hepponensi ubi a vestris tanta mala patimuâ— convenite Aslemble our Bishops that are in the Territory of Hippo c. Bâ—shops that had a City to Govern did not use to Bishop it in the Terâ—ory Adjoyning the Bishop of Rome never pretended that his Diocess of Rome reached beyond the City for at this Day there are Forty Bishops in the Terâ—tory of Rome and of old there were Sixty Nine Bishops there and not one of their Diocesles is so Great so Populous and so Rich as St. Andrews-Holborn Pope Innocent I. Epist ad Descentium Episcopum Eugubi Ep c. 4 cum omnes Ecclesiâ—e nostrae intrae Civitatem Constitutae sunt All the Churches of my Diocess are within the City and Acts 14.23 A Bishop or Elder had but one Church And Bishop usher Irish Relig. p. 63. says that the Diocess of the Bishop of Duplin in Ireland did not Reach over the City Wall tantum intra muros exercet Episcopale Offiâ—ium This which I have said is enough to pious Bishops but to such as are given to Filthy Lucre nothing will satisfie but more Mammon more more even Pope Leo himself Condemns such Bishops saying Domìnarì magis quam Consulere subditis quaerunt They make it their business to Dominter but not to Consult the Welfare of those under their Charge Pope Gregory Appointed Twelve Bishops in the County of York Respon ad 8. Interrog Surely our Bishops and great Doctors have contemptible thoughts of the Common Prayers as a Mean Underling Office or else why do they put mean Underling Curates and Singing men Sadlers or Coblers that can Sing and therefore made Deacon's to serve to Road Prayers and â—loâ— them to some Tune and as soon as that Drudgery is over then a way goes the Querâ—ster to his Shop whilst the Doctor and the Bishop reserve themselves for the Topping Pulpit if they say any thing except benedicite leaving the Common Prayer to Readers some School-boys not yet â—nâ—ncipated from School-dames will Read more Audibly and distinctly than many of them In short the Common-Prayer if ' mended will serve for a Crutch to the Lame and though I blessed be God need none yet the Crutch must not be thrown out of the Church for then you must throw the Parson after it general'y all England over The Common Prayer Book Oh! 'T is all in all it is a Crutch to the Lame Parson Eyes to the Blind Parson and puts Words into the Mouth of the otherwise Dumb Parson nay it is Ears too to the Deaf Disciples and Musick Ceremony monger the very Oâ—accusticon of the Spirit Therefore here 's my Hand to it it shall have my Vote for my poor Brethrens sake upon condition tho' that it be not Gâ—amb'd down other Men's Throats that need not be so Fed but can Chew what they swallow and also upon condition That we do no longer exclude a great part of Holy Scripture to make Room for Tobit and his Dog I mean The Apocrypha Have we not Apocryphal and unscriptural Ceremony-mongers enow that fill up the Steeples and High Places in the Church lâ—ke