proved already Why may they not as lawfully command to preach by reading of Homilies as to pray by reading of the Liturgie both which are contrary to the institution of Christ and the holy scriptures The two feet upon which the dumb ministery standeth like Nebuchadnezzars image upon the feet of iron and clay are the book of Common prayer and of Homilies the reading of the former which is the right foot serving them for Prayer and the other for Preaching Which feet if they were smitten as were the other with the stone cut without hands the whole Idole-priesthood would fall and be broken a-pieces as that other image was This objection presupposeth that there is some great affinity betwixt a stinted Liturgie and an idle ministry which is a bare conjecture For in the Primitive church the abettours mainteiners and in part devisers of stinted Liturgies have and for ever shall be renowned in the church of God for their constant continuall and unwearied pains and industry in preaching the Gospel It is a thing notoriously known and confessed that Cyprian Ambrose Chrysostome and Augustine did all of them allow and approve and some of them devise stinted forms of Liturgies and yet who almost for diligence and labour in teaching the people in the wayes of salvation to be compared unto them Of their learning and zeal it is needlesse to say any thing For three of them there is plentifull testimony that they preached every day in the week and yeare at least once or twice without fail Ye heard yesterday Ye shall heare to morrow is common in their tractates and homilies Augustine even to the extremity of his sicknesse preached the word of God in his church cheerfully and boldly with a sound mind and judgement without any intermission at all The like diligence is noted in others who lived before and about those times in all which a stinted Liturgie was in use And generally the Fathers in the primitive church presse the knowledge of the scriptures residence upon his charge diligence in reading meditation prayer and instruction of the people as duties requisite and necessary and by no means to be neglected or omitted of the minister They also exhort the people not onely to heare the word of God but to learn it by heart to instruct and warn one another to sing psalmes conferre religiously begin and end their feasts with solemn prayer reade the scriptures in their houses and discourse thereof one with another for their mutuall profit and edification and to call their families children wives servants friends and neighbours together and to repeat the sermons they heare at church-together after the sermon ended Such exhortations are common and ordinary in them who approved stinted Liturgies Let one of you take in hand the holy book and by the heavenly words having called his neighbours about him let him water and refresh both their minte and his own Being at home we may both before and after meat take the holy books in hand and thereof receive great profit and minister spirituall food unto our souls Gregorie disalloweth that such should attend to singing and modulation of the voice who should apply themselves to the office of preaching Hierome cut short the lessons when whole books were read in order before that so there might he time for preaching Durantus himself misliketh the men that extra modum ordinem orationes multiplicant unde auditores sibi ingratos efficiunt populum Dei potiùs fastidio avertunt quà m alliciunt And Petrus de Aliaco counselleth quòd in Divino officio non tam â—nerosa prolixitas quà m devota integra brevitas servaretur A stinted Liturgie then in it self doth not abbridge nor hinder the liberty of preaching or prayer according to the speciall present occasions nor ought it so to do For when the minister of the Gospel is bound to be instant in season and out of season to teach exhort reprove with all long suffering and patience these necessary and wholesome functions of the holy ministery must not be trust out or hindred And it is not hard to shew the wisedome and moderation of the churches in their prescribed catechismes stinted prayers and exhortations in the administration of the sacraments c. to be such that they have allowed time convenient both for preaching and prayer according as God hath enabled his messengers In these times of this reformation the pains of such whom God stirred up first to preach the Gospel and instruct the people in the wayes of salvation was almost miraculous and yet generally they approved and devised a publick stinted form of Liturgie As for Homilies they were first allowed in the church not to uphold or maintein an ignorant ministery or to supply his defect that should take pains but would not much lesse to shut out preaching but to supply the casuall defect of preaching through the weaknesse and infirmitie of the minister CHAP. V. A stinted form of prayer doth not quench the Spirit THe Spirit of Grace enableth us to pray and maketh requests for us but worketh by means It instructeth us what to ask not in what phrase of speech It stirreth up in us holy desires but giveth not abilitie suddenly and without help to expresse and lay open our hearts in fit method and words significant As the Spirit doth perswade and assure the heart that the scripture is the word of God not witnessing of the letters syllables and words but of the matter and saving truth therein conteined So the Spirit instructeth us to pray by opening our eyes to see our misery and inflaming our hearts with a longing desire of mercy and relief in the mediation of Jesus Christ but it giveth not abilitie evermore to utter and expresse these our desires in fit and decent phrase of speech Abilitie of speech is a common gift of the Spirit which the Lord bestoweth upon good and bad Yea many times gracelesse persons are herein preferred before the most sincere and upright and many an honest heart can cry aloud for mercy who is scarce able to utter one distinct and perfect sentence in fit words and order Let no man except that ministers have better abilities For when the Apostle saith the Spirit is given to help our infirmities who know not how to pray as we ought he speaketh of all beleevers as well others as ministers private prayers as well as publick And whosoever is enabled or provoked to lift up any one sigh or grone unto God or to make apologie for himself in the mediation of Christ in any manner it is by the holy Ghost These things considered I suppose all men will grant 1. That it is lawfull for a man before-hand to meditate on his own particular wants and the necessities of others and that he may more fully understand and more sensibly be affected with them to reade good books which unfold the
particular sinnes against the law of God the state of man by nature and the condition of the Saints and of the church as also to think upon the works of Gods providence and how he is pleased to deal with his people in all places 2. The better to stirre up confidence and affection and to furnish himself with words and matter it is not unlawfull nor unprofitable to reade the prayers of the godly registred in holy scripture or published in other godly books to observe the matter of their prayer their ferventnesse in praying and the arguments wherewith they pressed their suits and contended for audience 3. After a man hath collected matter for prayer by meditation and reading he may studie to digest it into due order and method and to expresse his requests in fit and decent speech and the same so conceived he may utter as a prayer according as occasion shall offer it self The reason may be thus contracted If the Spirit of God doth work by means and stir up good desires but giveth not abilitie to expresse our desires in fitting significant words 〈◊〉 it is lawfull for us to use all godly means to stirr up the graces of God in us and premediate how we may utter our requests in such form and manner as may best serve for our quickning and the edification of others And if the use of a premeditated form of words in prayer do not stint the Spirit in a sinfull manner a set form of prayer cannot be condemned as injurious to the Spirit The Spirit of God is the onely sufficient help which God giveth us to help our infirmities in the time of prayer Rom. 8. 26. Gal. 4. 6. Zech. 12. 10. We confesse most willingly that prayer is not a work of nature wit or learning but of the Spirit of grace True desire or abilitie to pray is not bred in us by nature nor procured and gotten by our study and industry but proceedeth onely from the holy Ghost as the authour and efficient and this is proved by the places quoted But ability to pray standeth in the lifting up of the soul unto God not in the ample expression of our desires according to the various occasions in fit words and pressing them with forcible arguments Prayer is the immediate work of the Spirit But no text of scripture doth in such sense make the holy Ghost the authour of prayer or helper of our infirmities as that it should be unlawfull to make use of outward means to furnish the soul with matter stirre up the graces of God in the heart and blow the coals of the spirit For then we must not reade the scriptures nor other godly books we may not meditate or conferre the better to fit us for prayer Peradventure it will be said the Spirit of God is our onely helper in the time of prayer so that at other times we may use helps to stirre up the graces of the Spirit but not in the time of prayer And if this distinction be found in scripture or by sound reason may be deduced out of scripture we must hearken unto it but if it be of our selves whiles we pleade against the devises of men we maintein devises The Spirit of grace is at all times the sole mover and enabler of us to pray and the use of lawfull helps and such as suite with the nature of prayer are at no time unlawfull As it is fit to meditate and reade before we pray so in prayer it is lawfull to kneel lift up the eyes and hands use the help of the voyce and the benefit of a Christian friend to stirre up affection Therefore for the lawfulnesse of book-prayer we may dispute thus If it be lawfull to use externall helps in time of prayer the better to stirre up affection then book-prayer is not to be condemned for this that the Spirit of God is the onely or sufficient help that God giveth to help our infirmities in the time of prayer But it is lawfull to use externall helps in time of prayer The Spirit alone either immediately or by means sanctified and ordained by himself maketh requests for us yea it is by the immediate teachings and suggestions of the Spirit that all our requests must be put up no other helps are mentioned or can be collected in the present action of prayer I will not stand to enquire how these things can agree together what is meant by the immediate teachings of the Spirit or how the Spirit maketh requests either immediately or by means The Spirit alone and that immediately is the authour of prayer but by means he ministreth varietie of matter order and words But what are we to understand by means sanctified and ordained by himself If means ordained by speciall institution it is too strait and hard to conceive what they be If means allowed by God as those whereby we may furnish our selves with words and matter for prayer as reading godly books conference meditation on the works of God c. a stinted form of prayer is a means sanctified And here I desire it may be noted in what sense a form of prayer is called a means or furtherance not as a means or form of worship properly so called but as in fit words and phrases it presenteth to our minds or memories what we ought to beg agreeable to the word of God as the frame of words and matter kept in memory may be called and is reputed a stinted form A stinted form of prayer quencheth the Spirit It is a quenching of the Spirit to reade another mans prayer upon a book That quencheth the Spirit which is as water to cool or allay or exstinguish the heat of that holy fire which cannot be imputed to a set form of prayer either by authoritie of scripture or sound reason Reading godly books is an exercise profitable to stirre up the graces of Gods Spirit in us were it not a wonder if reading a godly prayer should produce the contrary effect As in the ministery of the word the corruption of mans heart and the hainousnesse of sinne may more lively and fully be discovered for his humiliation then he is able of himself to set it forth so in prayer penned by a goldy andwell experienced Christian the case of a distressed soul may more pithily and amply be deciphred and anatomized then he of himself is able to lay it open And in such case to deny this lawfull help is to take away a crutch from the lame and bread from the hungry In the very act of prayer it is lawfull to use outward helps whereby we may be enabled to pray better and shall it not be lawfull for a burdened soul perplexed with doubtings overwhelmed with bitter anguish to use the help of a book that he might the better unfold and lay open his misery into the bosome of his loving Father The ample and particular laying open of our necessities doth ease the
the name of the Father Sonne and holy Ghost it doth not become an unhallowed ordinance if the church shall take order that the minister shall baptize in this and none other form in these and none other words When God calleth a man forth to bear witnesse to the truth he must not draw back but give testimony thereunto But when Christ calleth us to worship him according to his will we must not absent our selves for the sinne of others under pretense of bearing witnesse to that we are not called unto We must not violate the ordinances of the Lord to partake in his ordinances But if the matter of prayer be just holy and good a Christian shall violate no ordinance of Christ by his presence but by his absence It is not enough to prove our vocall prayers to be good because the words be good and expresse good petitions but it is further required that it proceed from ability which the Spirit of God bestoweth on him who uttereth the words to fit his request to the present occasion John 4. 24. 1. Cor. 14. 15 16. 1. Pet. 4. 7. Is it their meaning that he that prayeth acceptably hath abilitie to fit his words according to the present occasion or onely that he discerneth in some measure the words of prayer to fit the time and occasion of the people with whom he prayeth If in the first sense the passages of the scripture cited will not bear them out If in the latter it is nothing against the use of stinted prayer Besides when we speak of joyning with others is it necessary to the acceptance of prayer that he which is the mouth of the rest to God should be able by the guidance of the Spirit to utter request fitting the present occasion and in fitting words Suppose he be destitute of the Spirit or of that measure of the Spirit may not the good and holy requests which he putteth up by the direction and help of others be accepted in behalf of them that pray in the Spirit and poure out their prayers before God in holy affiance To joyn with the people of God in prayer and participation of the sacraments is not a matter arbitrary which may be done or left at pleasure but necessary when God calleth and giveth opportunitie And if God hath promised to heare such prayers and by his blessing some good may be gotten by them a Christian must be well advised how he withdraweth himself least whiles he pleaseth himself too much in some scrupulous conceits he prejudice his soul Prayer is Gods ordinance whereunto all Christians are bound to apply themselves a stinted Liturgie is allowed of God provided it be sound holy and pure both for words and matter And if any sinne be committed in the reading or use thereof a Christian may perform whatsoever office the Lord requireth at his hand as a private or publick person without Separation The reading of service and the tedious length thereof doth even tire attention to more quickening ordinances A stinted Liturgie is so to be moderated that 〈◊〉 ordinance of God may have its fit seaâ—â—â— and the length give place to edification For what ordinances God hath conjoyned they must not be rent asunder nor one so advanced as others be neglected Without controversie their profanenesse is to be condemned who out of a loathing of the holy things of God distaste the length of a Liturgie and cry out of tirednesse when indeed all holy ordinances are distastfull Let us therefore consider a little what time the churches of God have taken and allowed for their publick service and what exercises have been there performed that we may truly judge whether the length of a Liturgie is justly to be taxed or the blame of tirednesse to be laid upon our security and carelesnesse Upon extraordinary occasion on the day of a solemn fast the Levites read in the book of the law one fourth part of the day and another fourth part of the day they confessed and worshipped Their ordinary assemblies for publick worship continued for the space of three houres sc from the third houre untill mid-day and from the ninth houre untill the evening It was not ordinary to begin their assembly in the morning but not to break up untill mid-day was ordinary Herein with prayer and exhortation they had their lectures or sections of the law and prophets so large that to reade them distinctly as without question they were would take up a good space of time And if that very service of God in the Jewish synagogues which our Saviour did approve with the presence of his owne person and preaching had so large portions of the law and the prophets together with many prayers used day by day we must not alledge tirednesse when it is but sloth In the primitive church it may be no certain time is noted how long the assemblies continued we must guesse at the length by that which was done in their solemn assemblies When they met together for the worship and service of God the Fathers prayed before and after the sermon wishing to their hearers eternall blessings and entreating of God the pardon of sins c. The scriptures of the prophets and apostles were read quamdiu hora patitur and after the reading of such portions of scripture followed the Sermon or word of exhortation which failed not on the Lords day Their Sermons or as they are called Tractates Disputations Doctrines Homilies Conferences were confined ordinarily to a certain space or time that they might not alienate or weaken the minds of their hearers Hence are those frequent excuses of longer speech and dayly complaints of the straits of time that they could not finish what was begun or intreat thereof so fully as was expedient It may probably be thought the usuall time they took for the Sermon was the space of an houre or thereabouts Before the sermon they read some portion of the Old and New Testament as did the church of the Jews in their Synagogues out of the Law and the Prophets And the lessons which they read did usually yield texts for the Preachers so that the reading it self of the Law the Psalmes the Epistles Gospels reverently used did not prejudice preaching but further it rather The manner was at the first to reade and interpret whole books before them in order unlesse it were on the feasts of the Nativity Easter Pentecost c. when speciall texts were wont to be chosen for the solemnity of those times But those feasts being past they returned to their accustomed task And beside the ordinary exposition of whole books in order it is observed by some that they read the whole Bible from the beginning to the end within the space of one yeare specially in great congregations which were held every day which custome continued untill the yeare of Christ DCCCVI or thereabouts In those frequent congregations
primitive church after the apostles the discipline of the church was in some cases very severe partly to prevent the abuse of Gods ordinances partly to maintein the dignitie and authority of the censures neverthelesse the godly were compelled to tolerate many disorders which they could not redresse not in doctrine and worship but in manners and conversation For as soon as Christians began a little to breathe from the fear of bloudy persecution they fell into dissolute idlenesse and began to nourish debate strife hatred emulation pride c. to heap sinne upon sinne as might be proved at large by the complaints of the Fathers made of the sinnes of the times in all sorts ministers and people men and women But it was and ever hath been the judgement of them who did so grievously complain of the sinnes of their times that the godly did not communicate with others in their sinnes although they did continue with them in the communion of the sacraments If a church depart from the Lord by any transgression and therein remain irrepentant after due conviction and will not be reclaimed it manifesteth unto us that God also hath left it and that as the church by her sinne hath separated from and broken covenant with God so God by leaving her in hardnesse of heart without repentance hath on his part broken and dissolved the covenant also The Lord Jesus threatneth the churches for leaving their first love and for their lukewarmnesse that he will come against them speedily and remove their candlestick that is dischurch them except they repent and spue them as lothsome out of his mouth It is true the Apostles mention corruptions in the churches with utter dislike severe reproof and strait charge of reformation and the Lord Jesus threatneth the churches for lukewarmnesse and leaving their first love But neither Christ nor his Apostles did ever blame the faithfull for holding communion in those churches in the ordinances of worship or give them charge to depart if disorders and abuses were not forthwith corrected and amended Not to enquire what is due conviction Not to enquire what is due conviction or when a church is to be deemed obstinately impenitent it is most untrue that the toleration of disorders or maintenance of corruptions of some kind by some yea by many in the church is to us a manifest token that God hath left it The history of the church from the very first plantation thereof unto this very day doth evidence that many and foul abuses disorders and corruptions have continued in the churches of God when yet the Lord did not utterly take from them all tokens of his visible presence This is confessed of the church of the Jews And if they continued the church of God when they had broken covenant for their part so long as the Lord continued the signes of his visible presence among them how dare any man think or say that God hath utterly left or forsaken that people amongst whom he dwelleth plentifully by the means of grace and unto whom he imparteth the graces of his Spirit though for their sinnes they deserve to be cast off The Lord is God and not man therefore the sonnes of Jacob are not confounded The Jews at first were chosen to be the people of God not for their righteousnesse but of the rich grace and mercy of God They continue to be his church not for their righteousnesse but according to his free and gracious promise And so long as Christ doth of his mere grace and love bear with the manners of his church and giveth her not a bill of divorce it is not for men to say or judge that he hath utterly left and forsaken her And seeing the faithfull must follow Christ dwell with Christ and abide with him so long as Christ doth dwell in the assembly by his presence and plentifull means of grace it is not lawfull for them voluntarily to depart and break off communion CHAP. XI Of holding communion with that assembly in the worship of God where we cannot perform all duties mentioned Matth. 18. 15 16 17. VVHosoever neglecteth Christs rule in proceeding with his minister or others of the church both partaketh in their sin and sinneth against Christs command Matth. 18. If he be ignorant of Christs rule and order yet he sinneth but if he know it and do it not then his sin remaineth Now the rule prescribed by Christ is That one brother offended should warn any member of the same church whereof he is a member if he offend him yea though it be his minister And if he reform not he must proceed to warn him more solemnly taking two or three with him doing it in the name of Christ If this admonition take not effect for reformation he must tell the church If the church then will not do their duty he must clear himself protesting against their neglect therein Hos 2. 12. The brief and plain meaning of this objection is That every Christian is bound to perform all those offices mentioned to every delinquent brother in society or communion and that it is not lawfull to abide in society or communion where a man cannot perform all those duties without defiling or undoing himself And therein is implyed that seeing the Jews had no such order for excommunication established amongst them therefore they might hold communion not withstanding the corruptions that were found amongst them To trie the strength of this argument let it be granted that our Saviour speaketh not of private managing of civil affairs and private injuries whereby we might recover what we lost by the injurie of our brother for that is an indulgence or benefit no commandment of rule and duty yea sometimes it is a fault not to suffer wrong but of church-admonitions and censures and that order which he hath set for the winning or punishment of offenders But then by a delinquent brother we must not understand onely one of the same particular society or fellowship but any one of what countrey or condition soever with whom we have religious fellowship If thy brother If any man that is called a brother thy brother that is a Christian For our Lord hath appointed no such course to be taken with them that are out of the church Suppose Christians of distinct societies living remote one from another do trespasse one against the other is not the innocent party bound to hold the course here prescribed with the delinquent brother The rule of our Saviour is not That one brother offended should admonish any member of the same church whereof he is a member that is an addition which the text will not acknowledge but If thy brother trespasse against thee Christ speaketh here unto his Apostles but not unto them simply as Apostles but as disciples Christians and followers of Christ because the things here commanded are common to all
his good pleasure If their ministery was true in some respects and false in others then the ministery is not absolutely false which in some respect is not pure as it ought and is to be desired then also it is no sin to communicate in a false ministery in some respect so farre to wit as it hath truth in it and doth carry the stamp of God The priests scribes and Pharisees were of the tribe of Levi which was set apart for the ministery yet might they be strangers thieves robbers murderers which the sheep of Christ will not heare that is follow or be led by them For the ministers whom our Saviour chargeth as thieves and murderers were of continuall succession of Levi and Aaron especially and it is to be understood of them who teach false doctrine and not of them who enter without a lawfull outward calling And to enter by Christ the doore teaching him alone to be the onely Saviour and Mediatour is the note of a good shepherd To heare them is not simply to communicate with them in the ordinances of God which the godly and faithfull among the Jews might not refuse to do with the Scribes and Pharisees who were thieves and robbers but to receive their doctrine and embrace their errours which was evermore unlawfull The thieves and murderers in the church of the Jews sprung up with them and continued amongst them and neither departed themselves nor were cast out by others that had authority In the Christian church divers false teachers ravening wolves Antichrists rose up not from among the Heathen or Jews but in and from themselves whereof some went out from the church and separated themselves others were cast out by excommunication and delivered up unto Satan that they might learn not to blaspheme others were tolerated in the church either because their heresies were not so pernicious at the first or the better side had not power to cast them out or they preached fundamentall truths but of evil minds These in respect of outward order were lawfully chosen or called and yet false prophets discovered by their doctrine not by their calling and some of them continuing in the church the faithfull are warned to beware of their errours that they be not infected by them but not forbidden to partake at the ordinances of worship because they are present And if we look into the Scriptures of the old and new Testament we shall never find the prophets called true or false in respect of their outward calling but in respect of their doctrine A man may have a lawfull outward calling to the ministery and yet be a false prophet because he preacheth the lying visions of his own heart But we shall never find him called a false prophet who teacheth the truth as he hath received it of God because in some particular his calling might be excepted against And seeing he that speaketh the truth to edification exhortation rebuke and comfort of Gods people according to the command of God is a true prophet he that speaketh the dreams of his own heart is a false prophet It were good if they in whose mouthes the chalenge of false prophets is rifest would better weigh how they themselves expound and apply the scriptures in their writings or prophesyings lest notwithstanding any outward church-state or calling as they pretend they be deeper wounded by the rebound of their accusations this way then their adversaries For whosoever will be pleased to trie and examine the matter unpartially shall find their quotations of scripture to be many impertinent forced wrested miserably abused without all fear or reverence Let no man therefore be dismayed at their great confidence big words multitude of scripture-proofs or pretended grounds from others whose principles they put in practice for if they be particularly examined they will either disclaim the cause or put weapons into thy hands truly to fight against and put them to flight But for the present I forbear to enter into particulars because I desire the satisfaction of the more moderate sort who though they scruple communion in some particulars above handled do yet dislike that totall Separation which others make and that bitternesse of spirit wherewith they prosecute their cause The Lord in tender mercy look down upon his church make up the breaches which sinne hath made remove the stumbling-blocks and occasions of offense recall such as are gone astray cause his truth to shine more and more in our hearts and teach them that fear his name to walk in love and by an holy unblamable conversation in all things to approve the soundnesse of their faith and sincerity of their religion before all men for the comfort of their souls the edification of others and the glory of his great name through Jesus Christ our Lord. FINIS The generall heads conteined in this Book CHAP. I. OF a stinted form of prayer pag. 1. CHAP. II. All things essentiall to prayer may be observed in a prescript form pag. 12. CHAP. III. A stinted Liturgie or publick form of prayer is no breach of the second commandment pag. 23. CHAP. IIII. It is as lawfull to pray unto God in a form of words devised by others as to sing psalmes to the praise of God in a stinted form of words prescribed by others pag. 54. CHAP. V. A stinted form of prayer doth not quench the Spirit pag. 83. CHAP. VI. In scripture there be prescript forms of blessing prayers salutations c. which may lawfully be used pag. 97. CHAP. VII The churches of God have both used and approved a stinted Liturgie pag. 106. CHAP. VIII The people may lawfully be present at those prayers which are put up unto God in a stinted form of words and partake in Divine ordinances administred in a stinted Liturgie pag. 122. CHAP. IX It is lawfull for a Christian to be present at that service which is read out of a book in some things faultie both for form and matter pag. 157. CHAP. X. It is lawfull to communicate in a mixt congregation where ignorant and prophane persons be admitted to the sacrament pag. 187. CHAP. XI Of holding communion with that assembly in the worship of God where we cannot perform all duties mentioned Matth. 18. 15 16 17. pag. 216. CHAP. XII The community of the faithfull much lesse two or three separated from the world and gathered together into the name of Christ by a covenant are not the proper and immediate subject of power ecclesiasticall pag. 231. CHAP. XIII An examination of sundry positions laid down by M r Jacob in his Exposition of the second commandment tending to Separation pag. 282. FINIS Octob. 9. 1639. Imprimatur Cantabrigiae Ra. Brownrigg Procan Psal 50. 15. 1. Tim. 2. 5. John 10. 23. Ephes 2. 18. Rom. 8. 26. 1 Cor. 14. 16 28. Orig. contra Celsum lib. 8. Ambr. in 1 Cor. 14. Hieron ad Heliodor Epitaph Nepotian August De Magist lib. 1 Idem De