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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as urged against the due power or function of Bishops For 5. besides what ha's been already said to strip this Reason of all armour of proof 't will equally militate against the Lords Temporal as against the Bishops the Lords Spiritual for neither should those be like the Lords of the Gentiles in the fore-mentioned regards But we shall Retort his Argument from the very next verses in the two Evangelists to those cited He that is greatest among you let him be your minister or as the yonger as that signifies Officer thus If there must be one greatest among the many Ministers one that should be a continung Minister or servant to them or for them one that serves relieves provides-for 'em the Office directly of a Governour then there is to be an Imparitie among them which is contrarie to the Presbyterian or Sectarian Equalitie But so and such there ought to be Therefore there must be a standing Inequality or Superioritie in authoritie power and jurisdiction and not onely in dignitie Again If our B. Lord had mean't to forbid all Priestly Jurisdiction Another Argument may be fetch 't from S. Mat. 28. v. S. Luk. 27. v. by the comparison there As you have me for an example whom though you justly and truly call Lord and Master for sol am yet I am among you as he that serveth Albeit that all the LXX had the power immediately from Christ yet it is as evident that our Saviour made a clear difference between the XII Apostles and the rest of the Disciples which is set down by three of the Evangelists whereof S. Mark calls it an Ordination c. 3. 15. and S. Luke saies of them he chose 12. c. 6. 13. c His Majesties third Paper to the Ministers at Newport p. 343. Consider the mention of 12. thrones not 70. Mat. 19. 28. Consider the style by an Article of eminence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the twelve as Patriarchs of the Church Consider that Joseph Justus chosen Bishop Acts 1. 23. was one of the seventy Dorotheus in Synopsâ— of this nature he would have said where 't was natural and needful to say so I will have no Powers Degrees and Ranks among you one above and over another or others as now between the High Priest inferiour Priests and Levites But He forbids no such matter c. onely interdicts such inslaving dominion and domineering rule as the Lords of the Gentiles c. Therefore c. And so his places of H. Text are far enough from affording an Argument like David's stone as he saies and hoasts to knock the Goliah of Episcopacy on the fore-head if it be such it will rebound and mortally wound him and his lewd cause and lay it a-bleeding yea dead for ever To his Second Argument summarily this Because to put one Bishop over diverse particular Churches is directly contrarie to what the Spirit of God hath appointed and therefore must needs be unlawful His Proof Because the H. Ghost hath appointed several Bishops in one particular Church which he confirms from Acts 20. 28. Phil. 1. 1. Answ 1. We denie the Minor if this lie as a Categorical Syllogisme and say that there is no validitie in his Proofs The Elders of Ephesus mentioned Acts 20. 28. were Bishops in the restrained Ecclesiastical sense as distinct from and above Presbyters in the modern notion of it Bishops either of the Asian Church of that whole Region or at least of the Ephesian Province A most credible person a S. Irenaeus l. 3. c. 14 Ab Epbeso reliquis civiâ—atibus convoâ—atos esse living neer those times being an Auditour of S. Polycarp the first Bishop of Smyrna not contradicted by any contemporarie yeelds a very competent authoritie to prove this when 't is his testimonie of these Ephesine Elders that they were the Bishops of all Asia * called together from Ephesus * and the rest of the neerest Cities adjoyning ** Note Ephesus was the chief Metropolis of all Asia it And 't is a Maxime of the Greek Scholiast on 1. S. Peter 1. 5. The Book of the Acts used to call the Bishops Elders b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But because these Authorities will be of no value with my Author 2. We 'l see what Proof of our Assertion Scripture yeelds and first of this kind occurs S. Paul's Addresse to them in this style v. 18. Ye know from the first day I came into Asia after what manner I have been with you at all seasons which is an addresse to the Elders of Asia indefinitely Again secondly we produce those words v. 25. And now behold I know that ye all among whom I have gone preaching c. which evidently addresses the speech not onely to the Inhabitants or the pretendable Elders of one City but to all those as many as were then present among whom he had gone preaching the faith of Christ c See Oeenmenius on S. John 2. going through all the Region and preaching the Gospel and not onely to those of Ephesus For Proof of this last see Acts 19. 21. And v. 2. expresse places Thirdly there 's no reason to imagine that S. Paul taking his solemn last leave of them v. 38. should not so much consider them as to call for or desire to see any of the rest of his Sons the Governours of the inferiour Churches to whom he had committed that numerous flock now so universllie in danger of Wolves d See Doctor Hammond on Acts 11. 30. 3. To his other place Phil. 1. 1. mentioning onely Bishops and Deacons and consequently as they interpret Presbyters in the Modern Notion and Deacons and no Bishop we say 1 some take the words as belonging to the persons saluting and not to the persons saluted to this sense Paul and Timotheus with the Bishops and Deacons to the Saints at Philippi c. 2 Some and that with great probabilitie affirm Epaphroditus was then actually Bishop of Philippi but not to be mentioned in the Inscription of the Epistle because he was not then at Philippi but with S. Paul at Rome when that Epistle was written 3 Others say that though it be as is pretended Bishops being interpreted of Presbyters and so excluding Bishops as that signifies persons having a majoritie prelacy or superioritie over many inferiour Presbyters within a certain Precinct yet it is not thereby evicted that there is no other standing Office in the Church besides there appearing say those a See His Majesties â—d Paper delivered to the Ministers attending at Newport p. 270. p. especially 408. that thus answer another manifest Reason why that of Bishops might not be so proper to be mentioned in that place viz. because in the Church which the Apostles themselves planted they placed Presbyters under them for the Office of Teaching and took upon themselves the care and reserved in their own hands the
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
constituted under God Bishop or Overseer of the things without 3 Other persons as well as Moses and David might write Scripture if they could if God afforded them the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potentia they would not want the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potestas 3. Circumstances in these forementioned acts might be Extraordinarie the Substances not being so proportionably as to compose prayers by Inspiration is Extraordinarie but to compose prayers in general or with good and great assistances of the Spirit though not with that afflation or incitation from God which was peculiar to Prophets c. sure is Ordinarie But 4. he particularly excepts to the Lords-Prayer and though he will not deny but that any Godly man may use it as he granted of Forms universally above p. 2. yet 1. not as the manner is at the end of his own and 2. not as a Form But 1 why not at the end of another prayer what reason for his dislike of that course hath the Scripture determined in this circumstance Not at all at least he 's silent in the matter 2 That it is a Form he sayes will be hard to prove But though it be hard if it be not insuperably hard we hope the businesse may be atchieved b Quod â—ere fit non fit quod vix fit fit Vetus Grammaticorum Regula and with reputation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But why hard Why Because 1. It was delivered as part of Christ's first Mount-Sermon and as a direction like as he directs to fast c. at the same time c. To which we say 1. Though it were a part of his Sermon or Doctrine nothing hinders but that it may be a part of our Devotion c See above 2. And though it be a direction to pray yet as a Standard for any measure dry or liquid is not onely a Rule to other measures but may be used as a measure also it self and as a Scrivener's Copy containing all the Letters and combinations thereof may not onely be written-after in the use of other Sentences according to that pattern but may also it self be copied-out So that B. Prayer though it direct yet may it also it self be used as a formal Prayer 3. In this matter Christ begins with the Doctrine of praying in general and after sundry precepts and instructions proceeds to a particular Form After this manner c. which is well observed by the Arabick Translator exhibited in the late London-Bible where we find this division from v. 5. to 9. the Doctrine of praying Counsel about prayer then a Form of Prayer a Doctrina Orandi Confilium de Oratione Then Formula Orandi See Doctor Casaubon's Vindication of the Lord's-Prayer p. 20. 4. When Christ saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after this manner the very words however it hath been argued to the contrary from them give Christ to have intended a prescript Form however they importing so much he would have used some words to prevent our mistake if he had not so intended In ordinary construction when it is sayd You shall say thus the words that follow there b Go and say unto Pharaoh Thus saith the Lord oft in Exodus those very words there recorded were used by God to Moses when he commissioned him See also Gen 45. 9. See Amos 1 11. eight times are intended and no other 5. Otherwise had he intended onely a model he would rather for prevention of error have sai'd c Id ib. p. 27 28. Pray that your sins may be forgiven c. as elsewhere pray that your flight may be in the summer whereto sayes my Authour may be added that Emblem of a Formal Prayer Amen at the end for corroboration d Id ib p. 29. But then 6. S. Luke e Luk â—1 â— as if foreseeing that some would stick at and argue from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ha's used such words as leave no ground for scruples and evasions When ye pray say i. e. do it in haec verba use these words and syllables For what phrase is there to express such a meaning if this be not Besides in this of S. Luke the occasion would be considered It came to passe saith he as Jesus was praying one of his Disciples sai'd unto him Lord teach us to pray as John also taught his Disciples From which we gather that this was the custome of the Doctors of Israel to deliver some certain Form of Prayer to their Disciples to use as it were a Badge and Symbolum of their Discipleship at least S. John Baptist had done so unto his Disciples and thereupon our Saviour's besought him that he also would give them in like manner some Form of his own making that they might also pray with their Master's Spirit as John's did with their's For that either our Saviour's or S. John's Disciples knew not how to pray till now 't were ridiculous to imagine they being both sorts of them Jewes who had their certain set hours of prayer which they constantly observed as the third sixth and ninth c. Here Observe That this delivery of the Lord's-Prayer in S. Luke is not the same with that related by S. Matth. but another a See Doctor Hammond on S. Luke 11. 3. See Mr. Mede in his Diatribe on S. Mat 6. 9. p. 3 4 5. See also Doctor M. Casaubon ut suprà p. 31 3â— 33 34 35 36 37 38 39. at another time and upon another occasion That of S. Matth in the Sermon of Christ on the Mount That of S. Luke upon a special motion of the Disciples at a time when himself had done praying That of S. Matth in the second That of S. Luke in the third Year after his Baptisme Consider the Text of both and you shall find it impossible to bring them into one c. So as Joseph sai'd to Pharaoh b Gen xli 32. The dream is doubled unto Pharaoh because the thing is established by God in like manner the delivery of this Prayer was doubled to the Disciples that they and we might know thereby the more certainly that our Saviour intended and commended it for a set Form of Prayer unto his Church 2. He 'l prove it hard to be proved a Form Because the Evangelists differ in relating the particulars and S. Luke hath not the Doxology Answ 1. That if this Argument might take place when we celebrate the Lords-Supper we must not pronounce the words which Christ spake in that action for they are related in diverse Books c See S. Mat. 26. 26. S. Mar. 14. 22. S. Luke 22. 19. compared with 1 Cor 11. 24. 23. of the Scripture so that one of the Evangelists that registred them hath not Do this in remembrance of me 2. That this is a wrong Conclusion that we ought not to take heed to the words under pretence of the difference in them Contrarily whereas God repeats the same thing in diverse words by so much
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
name which was given to an Idol Did we worship Juisco c. or were we so punished for so worshiping That it may be lawful to mention an idolatrous name without reproof Mr Ainsw the Brownist in Paget's Arrow against the Brown p. 142 c acknowledges and instances in Nebuchadnezzar and Belshazzer and others Not all mention of Idolatr names is forbidden but onely either swearing by Idols or praising or approving or maintaining supersition towards them or giving scandal by them Ley 's Tract of the Sabbath p. 43. pleading for the name Sunday The name Sabbath may be and is become a snare to many weak ones and especially in reading the Scrip for wheresoever they find the name Sabbath they presently conceive it to be meant of the Lords day and many times by this means fall into flat Judaism as appears by their quoting the O. T. in the question in hand Gilbert Ironfides VII Question of the Sabbath q. 3. c. 1â— p. 122. and see also the â—â—â—rned Editor of Bishop Andrews on the Commandements Annot. â—1 p. 273 â—74 â—75 their names that they might be the farther removed from veneration of them but Mr P. makes no difficultiâ— to pronounce Tuisco Wooden To the latter places 1 that though the Scriptures so reckon we are not bound so to count any more than to wear their Garments much lesse than we are to use their Judicial Laws the matters are civil we are at our libertie 2 That their Months also were called the first second c. months and yet we find they had other names or designations the Month Abib Nisan Zif Bul and Tizri answering to our September which is no more denominated from an Idol than it So that this Objection is vanished also and 't were pitie to spend so much time about it but that these men love to be angrie at Cockals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To his Eighth That we dedicate daies to the Angel Michael the Apostles c. Answ 1. It is not onely lawful but laudable to fix a Remark of honour on all who have lived Christianly and especially who have died in testimonie of the Truth of that profession and therefore to enstyle some daies by the names of Saints who were either born or martyred or some eminent occurrence befel them on those daies which is also accommodable to Angels whose Daies are hallowed by the holy exercises thereon performed commomorating and recounting of their virtuous and exemplarie Lives constant and couragious Deaths or Martyrdoms c. and giving God who is glorified a By festâ—val solemnities â—â— set-daies we dedicate and sanctifie to God the memorie of his benefits lest unthankfull forgetfulness should creep upon us in course of time S Aug. de Civ Dei l. 10. c. 4 and honoured in his Saints thanks for them their lightsome examples directing us in the waies of all virtues and giving us confidence that they having here pleased God and attained an endlesse glorious end we may if we be not wanting to our selves arrive at the same 2. Fo his Texts that Exod. 31. 15. six daies may work be done c. makes nothing to his purpose the words are not preceptive but premissive more than they appear to be b Thorndâ—ke of Assemb p 255 c. Without doubt it was alwaies a grosse inconsequencâ— to imagine an office of the 2d Table of labouring in ordinarie work to be commanded by a law of the first Table but without doubt it was alwaies a grosse inconvenience to imagine God to give a command here which we must suppose him to crosse afterwards in the law of Moses when he cometh to appoinâ— New-Moons and other Solemnities to be obserâ—ed on these six dâ—ies Therefore when the Commandment saith six dâ—ies thou SHALT labour the meaning is six â—â—mes thou mayest labour So it is translated Exod xxxi 1â— And in the Heb. the same word standeth for both senses c. See also Dr Haâ—mond's Account against Mr Cawdrey p. 46. See S. Hâ—eâ—â—mâ— in Gal. 4. 10. See likewise Mâ—â—â—e's Diacr 3d part on Deut â—6 16. p. 6â—2 c. elsewhere may be not must be Exod. 20. 9. God requires one day in seven and allows us six not denying us the freedom if we be so devote to consecrate some part of that number also to him and his publick service And the Argument may be retorted and so by Rebound himself and his Confederates in opinion are condemned in that which they allow as to their own dear practice who kept Parliament-Festivals and Fasts against which were it that the occasion of setting those daies apart had been lawful the Text alledged in their sense of it fights 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus You are commanded to labour six daies Ergò c. for so sensed it takes away as well occasional Holy-Daies as set and recurrent Ones His other Texts Gal. 4. 10. Col. 2. 16. make nothing at all for him neither For those places belong not at all to Christian Feasts The words there may possibly relate to Jewish Feasts as may seem likely from the mention of their willingnesse to be under the Law a and then the Daies will signifie Sabbaths the Months V. 21. new moons or months the times their anniversarie feasts and the stars their sabbatick years and Jubilees No prejudice to Christian Festivals thus hence For though the Jewish Observations were Feasts like these yet were they not forbidden as Feasts but onely as Jewish now when they were antiquated or out-dated by Christ and so as ill symptoms in Christians intimating their preferring of Judaism and depending on those legal observances for justification Or else possibly the words may refer to Heathen Observances and so the mention b of the Heathenisme wherein they had V. 8. lived do's seem to incline or carrie them and S. Ambrose interprets them accordingly and then the meaning will be that they observed ominous daies as the Gentiles were wont to do And these again have nothing common with Christian Festivals c See Pract. â—at l 2 Sect. 12 p. 234 â—35 3. Tertullian was so far from conceiving from this Text how any man could possibly call in question the Christian-Church her Daies that from the observation of them he argues and proves d Si omnâ—m in tetum deâ—oâ—ionem tempoâ—um dierum eâ—act Apostâ—lus cur Pasâ—ha cele iâ—amus c. Lib. adv Psychichâ—s p. 651. Even the Novatians or Cathari were not against Easter Socr. Eccl. Hist l. 5. c. 20. it could not be the Apostles intent or design simply to condemn all observance of such times 4. We have shewn abundantly that anniversarie recurrent Fasts and Feasts were set apart by men without particular precept from God without check or reproof e See Answ to Reas xxvi against Liturgies in his p. 8. even under that state a Mr Cawdâ—ey in his Acceâ—â—â— audited c would have the Feast of Purim to be ordained Esth ix 27. by Mordecai either
Ministerial Sect. 5. num 9. p. 32. 3. This separated Order may analegically be called the Tribe of Levi because they are as they were by divine appointment set a-part and consecrated to oâ—â—â—ciate in holy things and peculiarly appear before or draw neer to the Lord. 4. So they may be called his Clergie b Persons sacred-were the Priests Levites in the O. T. and now in the N. the Christian Clergy or Clerus â—o called from the begining of Christian Antiquity â—ither because they are the Lords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Pâ—rtion which the Church dedicated to him out of her self namely as the Levites c. Num 8. 11. or because their inheritance and livelihood is the Lords 〈◊〉 I preâ—er the first c. M. Mede Diatrâ— on S. Matth 6. 9. Luke 11. 2. Sanctificetur nomen tuum p. 62 63. See too hiâ— Diatâ—â— on Deut. 33. â— Est Clorus Ecclesia Clerus Ecclesia Cle us Ecclesia 〈◊〉 Ecclesia est â—oâ—s Dâ—mâ—â— quae omaâ—s includit fideles â— Pet 2. 5. Apâ—c 1. 6. Clerus Eccleâ—x suâ—â—â—tae inter â—â—del spe 〈◊〉 〈◊〉 legitiâ—è vocatae ad manus mâ—nisterii Act 13. 2. Tâ— 1. 5. Bishop 〈◊〉 Eâ—se Conâ— p â—17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lot or poâ—tion though the faithful People are so too in a lower different import because they are peculiarly so And there is that distinction owned in the Scriptures whence this irrefragable Argument is derivable What God hath distinguished no man may blend Ergò Not Priests and People or which is the same Clergie and Laitie See under the Law Num 18. 20. under the Prophets Hos 4 4. 9. Mal. 2. 7. under the Gospel Acts 20. 28. Gal 6. 6. Hebr. 13. 17. where the Flock and Pastors are clearly distinguished c This distinction is founded in the law of nature the Indians having their Bâ—achmanes c. See Gen 14. 18. 47. 22. Exod. 2 16. 5 Whereas he saies the Ministers owning themselves as of the Tribe of Levi in what sense we have heard ought to suffer the punishment banishment enacted by Law against Jews I shal quit scores with him by telling him of a Law in Justinian's Code d 〈◊〉 quâ— rebaptâ—zare c. ultâ—mo supplicio perâ—â—lletur made against Anabaptists of which Tribe he is and concerning the punishment they under-went at Vienna in Germanie let him see Gastius e De 〈◊〉 Anâ—â—â—pe l. 1. and Mr How in his Continuation f p. 4â—6 5â—9 of Hollinshead how they have fared in England To his Tenth The People's praying and bly with the Minister charged with confusion and contrarietie to good order Answ 1. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Authour mâ—st not be allowed to brand that with his sootie Characterisms which the wole Church of God for so many Ages hath from the example of pure Antiquitie designed and used 2. That the place a 1 Cor. 14. 40. he cites condemns it not but approves it for 1 it 's decent because according to custome which is the rule and measure of decencie b See Doctor Hammond's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 It 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to appointment as 't is visible whence 't is most apparent that the charges are due to himself and his Partizans 3. It 's not onely docent and orderly but also hugely useful c See Thorndike of the service of God at Religious Assemblies c. 10. p. 401 406. See also Hocker l. 5. Sect. 39. p. 206 p. 262. to quicken devotion recal diverted scattered thoughts in a word to engage every one to be made no idle or unprofitable spectator of the service not to come to our Churches to hear much say little and do nothing as Bishop Prideaux characters d Euchologiaâ— or the Doctrine of Practical Praying p. 46 47. the Devotion of the late daies 4. He speaks against all utterance of a loud voice by the People when even in the Chapter by him cited 't is clearly signified e V. 116. to have been the fashion in S Paul's time for the Lay-man f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to say Amen audibly no doubt I shall not 5. speak of what is in Exod 15 21. g See also v. 1. concerning Moses and the children of Israel See likewise 1 Sam. xviii 7. Hunc amoebaum versum alternis canebant Besides diverse patterns in the Psalms of such interchangable singing See Junius on Exod. 15. pertinent to this matter Miriam the Prophetesse's answering the women praecentrices in these words Sing ye to the Lord c. To his Eleventh The singing of the Lessons c. when-as there 's no command from God nor practice of the Churches of God Answ 1. That the Modes of Gods Service whether plain singing or plain saying are not under particular precept but left to humane prudence c. For 2. the Rubric by him touched inorders that the Lessons c. shall be sung in a plain tune after the manner of distinct reading So S. Athanasius commends the singing h Vt legentibus sint quâ—m cantantibus similiores wherein they are liker readers than chanters Such is ours to be but like fair long reading with modulation of the voice What Church in all the world before Geneva had the Mode of singing now used in our Churches And where then is the practice of the Churches of God to countenance this new manner 4. Sure it will be lawful to sing after that before-mentioned Cathedral way otheâ— parts of the Service as well as Davids Psalms in prose and more lawful one would think to sing them so than as they are translated by Sternhold Hopkins and Wisdome guilty of those extreme barbarisms spurious additions and false translatings as I have noted afore which yet the Clerk must usher in with a Let us sing to the praise and glorie of God a All men being bare when the Psalm is sung though not when the Psalms are read See Dr Heylins Examen Historicum p. 130. Cantus precum Anathematum actionis solennitati excitanda devotioni haud segniter conferunt Bishop Prid Faf Contr p. 244. as if the reading of the Psalms were not as much to the praise and glorie of â—od as the singing of such a rude and barbarous translation 5. What do Mattens and Even-Song import but that the Service in comportance with the name should be sung or the greatest part of it Which name 6. is not new and therefore our Church is not the onely Church that used this course And 7. if other Churches do not practice it ours being I make no question the best reformed in the world they ought to conform and be censured for disconformitie to us not we to them To his Twelfth Unwarrantable which is That the Te Deum c. is to be read daily throughout the year Answ 1. Why not How many Preachers even causelesse enemies to the Liturgie use one and the
seat with our Lord. 7. We should not feed the Papists with Scandals as one saith as Dogs be fed with bones k See the Controversie debated about Kneeling at Euchaâ—ist by James Watts of Woednosborâ—ugh in Kent See also Thomas Baybodies Just Apologie for the Gesture of Kneeling in the act of Receiving c. 8. Our Kneeling at the time of receiving the Sacrament is onely a kneeling to God in prayer which can't be faulted unlesse it be a fault to worship Christ or to choose that time or place to do it in the lowliest manner when and where he is eminently represented by the Priest and offered by God to us 9. Our Church onely adores Christ in the Action in which certainly Christ is and not the Elements themselves nor Christ's Bodie locally present under the shape of those Elements 10. If we should do as the French do Walk to the Table and there with a Congé Receive e it 's a wonder but a See P. du Moulin's Letter to a Scotishman p. 29 quarrel would be pickt from our symbolizing with the Jews in their Ceremonials for is this any other than a meer Egyptian-Passeover-custome 11. Some run so far 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Papists as that they have no consideraton of what 's infinitely worse profanenesse which wonderfully abounds To his Thirty ninth The Priests giving it to every one in particular and saying Take eat c. for this is contrarie saies he to the way and words of Christ who said to his Disciples in general c. This is my Body c. Answ 1. Seeing God by Sacraments applies in particular the grace which himself hath provided for the good and benefit of all mankind no reason why administring the Sacraments we should forbear to expresse that in our forms of speech which he by his H. Gospel teaches all to believe 2. In the one Sacrament I baptize thee displeases not If eat thou in the other offend their for this was the Disciplinarians Exception phantsies are no Rules for Churches to follow 3. It 's uncertain whether Christ spake generally once to all or to every one in particular His words are recorded in that form which serves best for setting down with Historical brevitie what was spoken are no manifest proof that he spake but once to all 4. That we in speaking to every Communicant do amisse it will not be proved were it cleer that herein we do otherwise than did our Lord b See Answ to 38. Vnw Tru of them Anima animae sensus est Tertull 5. The quarrellers little weigh how dull heavie and almost without sense the greatest part of the common multitude every where is while they think it either unmeet or unnecessarie to put them in mind even man by man especially at that time whereabout they are c See Hooker l. 5. § 68 p. 365 396. To his Fortieth Unw That People must partake three times a year where he asks Why not every Lord's-Day or Moneth as did the Primitives Answ 1. The Church sets this number down as the minimum quoc sic in case She can get it received no oftner So backward are men to the things of God and of their souls that they are very unapt noâ— in this great declension of Christian zeal and Pietie to partake of that mystical Boord oft yet seldomer to Receive it 's made punishable and no d Every Parishioner shall Rubric ult after Communion parishionar shall escape if he do's not receive it so oft 2. If he could redresse the slacknesse â—egligence infrequencie and contemptuousnesse we should owe him very much 3. The very Apostles receded from their first frequencie from every day a Acts 21. 46. possibly to every Lords-Day b Acts 20. 7. 4. The Divines of our Church call for frequencie as do's c See first Exhortation before Communion See also the Rubricks after the Communion Vpon the holy daies if there be no Communion c. The same is more plain by the Rubric of Edw. VI first Ed. after Exhortation the Church it self Whereas saith Bishop Andrews d Sermon of Imaginations upon Acts 2. 4â— p. 36. we continue in the Doctrine and Prayers of the Church we do many times dis-continue this action a whole year together These long intermissions so that if it be panis annuus once a year received we think our dutie discharged are also no doubt a second Imagination in our common practice For sure we should continue also in this part and the frequenting of it if not so often as the Primitive Church did which either thrice in the week or at least once did communicate yet as often as the Church do's celebrate which I think should do better to celebrate more often e But which of our Writers call nâ—t for frequencie See Pract. Câ—t l. 6. § 4. p 475 476. Bishop Taylor 's Great Exemplar Disc of Eucharist Num â—8 p. 505 c. and his other Devotional Pieces 5. I stand not to exact for his saying The Primitive Christians received every moneth proof from Scripture where I find no such thing inordered precisely 6. While here also he excepts at the injoyning of the weekly Receiving in Cathedral c. Churches where are many Priests f 'T is Ministers Sir in the Rubric and you alter not the word but because you think it of ill savour as not allowing that difference seeing the common People he saith need as oft as they We say 1 But will they be as willing as they Are they as little impedited as they If their dovotion should somewhat serve would they not think it a huge oppression of their purses to â—e at the charge of buying Bread and Wine so oft when most an end they had rather ne'r coÌ„municate of Christ's Blood than that their Purses should bleed in the least 4 He speaks as if he lived in Plato's Republick as we may accommodate not in Romulus his Dregs 5 Is not more holinesse required of the Clergie Priests or Spiritual men the man will be offended at the words then of the Laitie h c. 7. We have proved that Clergie and Laitie are truly distinguished that as an order by it self and in that sense we do make a Church of Clerks distinct from a Churh g quicquid de aâ—â—is omnibus dictum est magis absque dubio ad eos peâ—â—inet qui exemplo esse omnibus debent qâ—â—s utiqâ—e tanâ—â— antista eâ—â—xteris oportet devotione quanâ—o antistâ—nt omnibus dâ—gnitate quos tam mâ—gni esse exempli in omnibus Deus voluâ—t ut eos ad singularem vivendi noâ—mâ—m non novae tantùm sed etiam antiquae legis severitate constringeret Vnde est quod eis Salvator ipse in Evangelio non 〈◊〉 iâ— voluntarium sed imperativum officâ—um perfectionis indiciâ— Salvian ad Eccles Cathâ—l l 2. p. 3â—3 of Christians 8. The number of Priests and Deacons that as well answer their
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
is no more an Extraordinarie than the other 4. Our Bishops may be Evangelists by making known the Gospel to them that know it not calling them to the Faith which is the peculiar notion or importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Evangelize and to preach and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Mat. 28. 19. to gather Disciples as those words are opposed to teaching Acts 15. 35. and v. 45. and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word differs from doctrine 1 S. Tim. 5. 17. a See Doctor Hammond in N. Testament mihi p. 659. 359. For where there are any within their line or lawful reach not called to the Faith they can and will no doubt either travel or journey themselves to make the Faith known unto them which is to be Evangelists or authoritatively imploy others to do it which is to be what they are called in the firster Writers Apostles And though as Timothie was Bishop and Evangelist too they also may thus be both yet they need not in this state of the Church be sent to other Churches when by some of their present so envied Officers they may in their absence have the effect of the matter done in very due and requisite manner * Now the rest of the Character will very perfectly fit our English Bishops * They were begotten again and converted by the Gospel * are true Disciples and servants of Jesus Christ * men of good report * inwardly and really affected to the People of God truly such as Fathers and brethren * well acquainted with the Scriptures c. and having a gift to prophesie i. e. to b See Mede's Diatr 1 Cor 11 5 p. 351 notifie the Will of God unto the People * ordained solemnly by fasting and prayer c See the Book of Ordination in imitation of the Apostles Acts 13. 3. observing IV. Ember-daies by Fasting and Prayer to prepare for the Ordination of Church-Officers immediately consequent to every such Week * either by the Apostles Presbyters or Elders which what they signifie viz. Bishops is shewed above of the same Church or Churches they were of * were and are diligent labourers in the work of Christ and his Gospel and may be called Paul's yea God's work-fellows d Fellow-labourers of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor 3. 9. * were and are naturallie e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sincerely careful of the things of Christ and of the well-fare of Christians * were and are much refreshed in and among the Saints and Churches of Christ * were persecuted imprisoned and in bondage for professing preaching and practising the Doctrine of the Gospel of Christ witnesse our Queen-Marie-Martyr-Bishops and the imprisonment of twelve of them at once for about 18. Months sad diminutions and sufferings of all our Bishops in our late Marian daies * were and are such as ordained Bishops or Elders c. according to the appointment of the Apostles * lastly were and are doubtlesse blamelesse vigilant sober of good behaviour c. Next ensues his Negative Description of our Bishops Now for the unravelling of his List of Dissimilitudes I shall lay down these Rules as Praeliminaries thereto I. The abuses of Persons are by no means to be transfer'd on a Divine Institution Patet II. It 's a Rule of the Smectymnuans in Assemblie a Pref to Directorie To hold forth such things as are of Divine Institution in every Ordinance and that other things be set forth according to the Rules of Christian Prudence agreeable to the general Rules of God's Word III. Besides matters of Faith many things were institute for the Government Order and Peace of the Churches which it was not necessarie should be prescribed because it was sufficient that being by use it self brought into Churches by the Apostles that very use of them acquainted men's eyes and knowledges with them with sufficient conspicuousnesse b And yet nevertheless in the Apostolical Writings also there are some vestigia or traces thereof not that 't was the principal purpose of the Apostles to write of them but because sometimes occasions were given to glance at them See H. Grot passim in his Eristicks See above Patet IV. Though the substance of Religion is unalterable and no new parts of worship or Religion may be added yet Circumstances and Adjuncts or Accommodations may lawfully be allowed Or thus Inventions of men in Substantials of Divine Worship is unlawful but Circumstantials may lawfully be invented by men Oft manifested above V. There 's Authoritie sufficient by Christ given to the Church for the ordering of such matters which are not repugnant to Scripture See above oft VI. It was lawful to do some certain things among the Jew whereby the Precepts of the Law were helped more than hindered And Christ teaches S. Matth 23. 3. that they are to be observed even as now also those things are to be observed which the Rulers of the Church do command and inorder Acts 15. 28. VII It is not necessarie nor yet expedient that the Elections of the Bishops and some other Circumstantials touching their Persons or Office should be in all respects the same under Christian Princes as it was when Christians lived among Pagans and under Persecution c K. Charls I. His second Paper to the Ministers in the Isle of Wight p. 274. not denyed by them Patet VIII There are some things in this matter de jure Divino spiritual as the Order of Bishops or Episcopacie other de jure humano civil that is their civil Honour secular Power Temporalities Revenues as to be Barons in Parlâ—ament to judge in causes Temporal c. grounded on 1 Tim. 5. 17. Now therefore when he saith That Timothie and Titus were not as appears by Scripture 1. Chosen to their Office by Deans and Chapters It admits Answer from several of the Positions but now set down 2. Created by any earthlie Kings or Prinâ—es Answ Neither are ours as has been shewn above Where see in what sense 3. Consecrated and confirmed by any Arch-bishop Answ 'T is false as has been made apparent in Arch-bishop Timothie and Titus ordaining other Bishops so called in a distinct sense 4. Did not call themselves neither were they called a See 1 Sam. 1 26. Hannah calling Eli Lord and 1 King 18. 7. Obadiah calling Elias so Si Domini appellentur vel ex Principuâ—â— indultis vel ex subditorum reverentiâ non invidendus est illis talis titulorum usus sed usurpatio Dominus Magister servâ—ram lavat pedes S. Joh 13. 13 14. fastus superioribus objectus aliquoties conculcatur sub humilitaâ—ts pratextu ab inferâ—oribus sed majori fastu Bishop Prid Fasc Contr p. 211. See Bishop Hall's Episcopacie by Divine Right Part. 2d â— 17. about the Titles of our Bishops p. 174 175 See also Bishop Dâ—wnham on the same Argument l. 3. c. 6. It appears not to me but the
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
lawfulnesse of the titles of Master and Father given to Ministers is as dispurable from the Scripture as that of my Lord. Terms of accommodation by a Presbyterian Country Minister p. 14. Lords It receives Answer from the VIIth and VIIIth Rules 5. Did not swear Canonical Obedience to any Arch-bishop Answ 1. How knows he that 2. Neither did he swear that we read Allegeance to the secular Magistrate 3. Besides it admits satisfaction from sundry of the Rules or Considerations above 6. Did not require any whom they ordained to swear Can Obedience to them Answ as before 7. Did not ask the Ministers they Ordained at their Ordination Will you reverentlie obey your Ordinarie c Answ as before 8. When they ordained c. did not say Receive the H. Ghost and take authoritie to Preach c. Answ 1. Receive c. S. John 20. 22. signifies not 1 sanctifying Graces had before nor 2 extraordinarie Gifts given at Pentecost fifty daies after but 3 sacerdotal Power of Officiating and dispensing those sacred Ministrations whereto the promise of the spirit is annex't and wherethrough as thorough a Canale this Divine Water is conveighed for the good and benefit of others by them as Stewards Accipite Potestatem Spiritualem saies a L. 5. â— 77. p. 112 113 c. See also Bishop Andrew's IXth Serm of the Sending of the H. Ghost p. 695. where he reckons the Apostleship or the very Office to be a Grace one of the Graces without doubt of the H. S. See likewise Dr Heylyn's Theol. Vet. l. 3. p. 356 396 369. and on the verbâ— solennia 369. Hooker 2. It may signifie also a Prayer Take the Gift of the Spirit for an infused Gift so the words are used by way of Impetration Take it for Office so they are used by way of Collation as was Arch-Bishop Vsher's Judgment And sure our Bishops are capable of this and this Oyle poured on the heads of Apostles descended farther and lower even to the skirts of their garments that is to the Bishops their Successours in these daies Ps 133. 2. 3. Take thou authoritie signifies authoritie for Officiating and exercising Ministerial abilities and transfering it to others as this Commission to Officiate was transfer'd to S. Timothie 2 Ep 2. 2. called a Gift 1 Tim 4. 14. 2 Tim. 1. 16. 9. Tendred no Book b Arch-bishop Bancroft in Serm. at S. Paul's on 1 S. Joh 4. 1. tells us p. 40 c. that there is not a reformed Church in Christendome which doth not require subscription at the least of their Ministers instancing in Geneva Germanie as to the Augustane Confâ—iting Melancthon against heretical and in this matter licentious Osiander the practice of Emperours and Kings and generally of all Christians in times past together with the VIIIth Canon of the Counc of Nice of Articles Canons or Common-Prayer c. nor required any to swear such things Answ S. Paul gave Timothie a short Summarie of the chief things that were to be believed by all in opposition to all groâ—ing Heresies Of the nature to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. short Form are our Articles for Credenda as our Book of Canons answers the Apostles Diataxes and our Common-Prayer-Book as 't is a venerable Formularie of Primitive Devotion so 't is an excellent Hedge to keep out Errours so to retain a Common profession of Catholick Verities 10. Did not lay hands upon any to ordain them before they were elected Answ The onely true and proper act of Ordination is to invest men with that Power which do'th make them Ministers by consecrating their persons to God and his Service in holy things whether they excercise that Power or no. a 11. Did not intermedle in civil and secular affairs c. Answ 1. 1. How should they under persecuting Heathen Emperours 2. Why may not Princes give honour to what Subjects they please And 3. why not Churchmen now as capable of Civil Honour and Power as under the old Law when what Religious King was there ever among the Jews who had not continually the High-Priest to second him in all his affairs See Deut. 17. 9. c. Gen 14. 18. Melchisedek King and Priest Consider Eli Priest and Judge fourty years Samuel thirty Maccabees after Capt. Rulers in both Civ and Eccl. Causes See Bishop Davâ—nant's Determination in this matter qu. 11 our Author may have it in English in Mr Jer. Stephens Apol. for Bishops See also A. B. Williams's Speech re-published by the same Author p. especially 93 94. See too Bishop Prid Fasc Contr. p. 217 c. Aaron next to Moses Eleazar to Joshua David with Zadâ—c and Abiathar Salomon and Azariah Joas and Johajada Josiah with Hilkiah Jehosaphat and Amariah It 's well with the Church when Godly Prophets hang as precious Ear-rings at the Prince's ears said a Diuine 4. See Rule VIIth and VIIIth above 12. Had no stately Palaces Answ 1. How should they in times and under Governments enemies to their Profession 2. By the Apostles Argument 1 Cor 9. 13 14. the Ministerie of the Gospel should be as well provided for as the Levitical But now 3. such and so many Allowances b See Trelenie The Vndeceiving of the People in point of Tythes p. 6 7 c. had the Priests and Levites that setting-by their Corn and Cattle and all manner of Increase their Maintenance had far exceeded that of the English Clergie and adding unto these the Tithes of all creatures tythable it doth more than double it They were possessed of fourtie eight Cities and the Territories round about them extending every way for the space of two thousand Cubits which in so smal a Country was a greater proproportion than the Rents received by the Clergie for all the Bishopricks and Chapter-lands in the Realm of England All that the Church Cathedral or Parochial hath falls short of the proportion which God allotted to the Tribe of Levi. 13. Had no High-Commission-Courts nor Country-Courts to convene People Answ 1. They had Jurisdiction though and exercised it with great severitie 2. Look Rules IVth Vth VIth c. 14. Had no such Officers under them as Deans c. Answ 1. I have sufficiently accounted for them alreadie View the Positions 15. Used no such Oaths as that ex Officio c or the c. Oath c. Answ 1. For the former Oath it is very lawful as appears 1 by our Saviour's practice S. Mat 26. 63 64. The High-Prtest said unto him I adjure thee by the living God c. which adjuration Christ obeyed and by the practice under Moses's Law in case of Loan or Trust Exod 22. 10 11. of Jealousie Numb 5. 19. of Trespasse 1 King 8. 31. of prohibited Mariages Ezr. 10. 5. 11. 2 In that it is such an Oath as may be taken in truth judgment and righteousnesse the Qualifications required in an Oath by Jeremie the Prophet c. 4. 2. as might be shewed distinctly and