No wise or gâ—od man ever did it or wâ—â—ds to that effect saies Dr Gell Pref. to his Essay on New Translation out of the Apocrypha when yet in Pref to the Book it 's said That there 's nothing ordained to be read but the Scriptures Answ 1. That herein also we imitate the Antient Church which avowed the Apocryphals to be read for the directing of Manners though not as a Rule of Faith and this is one of the faults b Not onely the Books called Apocrypha but Clement 's Epistle Euseb Ecc. Hist l 4. c. 23. and the Lives of Martyrs were read Con Carth III. c. 47 and novel singularities of the illegitimate Directorie that it interdicts all parts of the Apocryphal Books 2. Let it be shewed that nothing is to be read or heard in the Church c but what is of inspiration of the H. Ghost If so 3. what will become of a number of good Sermons which though ne'r so good 't will be too great a daring to say they are inspired 4. Let it be conscientiously with reason and without prejudicacie inquired Whether the reading of them promote or hinder the Churche's edification In which respect saith a learned man d Thorndike Of Service of God at Religious Assemblies p. 404. so far is it from me to put out some Apocrypha that I would rather put in the first of Maccabees as describing the fulfilling of some of Daniels Prophecies e It is a Key especially to 8. and 9. Chap. and the then-State of Gods people 5. I shall f So Wisdome c. 16 17. opens the storie of Exod. about the ten Plagâ—es Ecclesiasticus is a Comment to Proverbs The sixth of Barâ—e is a most famous Epitome of sundry things in Moses Psalms Prophets against Idolatrie Fisher Def. of Liâ— l. 2. c. 1. p. 215 216. Scaliger de emendat tempor l. 5 saith The first Book of the Maccabees is opus eximium Again Tu preslantiam hujus libri jam dudum scis in Epist. Dâ—â—fio See Alb. Genâ—ilis upon it exquisitely defending it not ask as one and he a knowing Protestant do's What reason is there why the Song of Salomon should be Canon and other useful Books that bear his name Apocrypha Why the Revelation put into the Canon CCC years after Christ and some Gospels bearing the Apostles names left out but the Authoritie of the Church I would not believe the Scripture saies S. Austine did not the Churches Authoritie move me â— It s acknowledged that those Books are holy ecclesiastical and sacred that to term them divine as in excellencie next to the properly-so-called is not to exceed in honouring them yea even that the whole Church as well at first as since has most worthily approved their fitnesse for the publick information of life and manners this much I say is acknowledged even by them a Harm Confess â—1 Bâ—lgâ—ca Conâ—aâ—t VI. Lubert de princip Christâ—dogm l. 1. c. 5 who yet receive not the same for any part of Canonical Scripture and are readie to instance wherein they seem to contain matter faulnie and scarce agreeable with H. Scripture So little doth such their supposed faultinesse in moderate mens judgment enforce the non-reading them publickly 7. If the Scriptures asscribe righteousnesse to men who by that asscription or Euiogie are not cleared from all faults why may not these so despised b I heard a Presbyteriâ—n Preacher out of a Pulpit in Northampton call them That stinking lake betwixt two clear fountains Os durum K. James at Hampton Court-Conference upon occasion of a needlesse exception ta'ne by Dr Rey to a passage in Ecclus What trow ye said the King makes those men so angry with Ecclus I think he was a Bishop or else they would never use him so Pieces wherein so many perfections occurre retain the title of Holie only because some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conceited singular men out of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over-weeningnesse or malignitie can shew a word or sentence in them which may be liable to suspicion unto us who only conjecture their meaning and use not the like industrie to conciliate and fish forth their true import as we do for the other Scriptures But 8. what if they should appear perfectly justifiable in all those seeming errours that are so clamour'd and our Church for reading them in them Grotius could do as much as man c I may want none of the works of this great personage I have a particular esteem of all that comes from him and besides the solidity of his learning the strength of his reasoning and the graces of his language I observe therein a certain character of honesty which perswades me that excepting our Religion from which he is unhappily a stranger be may be confided in for all things else Bâ—lsac's Fam. Ler B. 5. l. 35 p. 138. can do Hear what he saies The Christian Church or certainlie great parts therof have believed that there 's nothing in those Books which well agrees not with those which all acknowledge Certain things are here wont to be objected to which in our Annotations on those Books we answer d Annotata ad Cassand Art de Canonicis Scripturis Now because the sundry Ministers in their Reasons shewing a necessity of Reformation instance in the passage of Asmodeus the evil spirit Tob. 3. 10. If we consider * See Mede 's Diatr on Jâ—h 10. 20. He hath a Devil c. that the Hebrews are wont to asscribe all diseases * to Devils because Devils by Gods permission make use of natural causes and that this Asmodeus is in the Thalmudical Writings called King of the Devils * that he hath his name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Syriac is to destroy * and that this fell out as t is probable by some vice or disease of Sarahs bodie And therefore Sarah in the Greek in way of opprobrie is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See beneath 25. in ours 15. these things I say considered â—hat manner of unlikelihood is there in it Therefore well might Dr Savage say in Return to this their Objection In defence of the Angel who guided Tobias I have heard of as unlikely a matter as this however it is not impossible They instance again in Tobit 12 19. Alms doth deliver from death and shall purge away all sin Which what speaks it more See Dr Ed. Kellet 's Miscellanies l. 2. c. 16. p 145. or other than Daniel's advice to Nebuchadnezzar Dan. 4. 27. Break off thy sins by righteousnesse c. And this the Vulgar renders redime redeem Theodotian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither ought it to offend any saies Grotius a In Loc. that to the works of penitence in which Alms excell should be attributed what agrees properly to penitence for such a Metonymie or Synechdoche is very frequent Chrysostome for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redeem cites
Papists and he asserts the equal fitnesse of every Minister to judge of the meetnesse of the times to read it Answ 1. To do as Papists do is not as abovesaid no not though T. C. would rather have us symbolize with Mahomedans reprovable but where their practises are in vitio and reprovable of which sort this is none 2. It is rather a comportance with the Greek Church which keeps those daies more solemne Fasts because the Bridgroom was then taken from us sold by Judas on Wednesday and murdered by Jews on Friday d Constitutious of the Apost v. 14. vii See also Epiphanius â—dv Aâ—â—ium which are very excellâ—nt grounds of Fasting Humiliation and Litanie that is earnest prayer 3. It is the Charge of the Ordinarie to appoint when the Litanie is to be used extraordinarilie e Inasmuch as nothing should be done but by publick câ—â—senâ— and authority not ordinarilie And 4. it's extraordinarie presumption and folly to assâ—â—mo and think every Minister or himself as wise and discerning of the times as a Father and Bishop of the Church the superior Ordinarie so far excelling in years use of things judgment gravity inferiour Priests ordinarilie much more as all those Fathers jointly and authoritatively acting To his Twenty second Because in the Litanie the Minister propounds the matter of the Prayer but the People pray Good Lord deliver us c. Answ 1. But sure what the Minister utters then is part of the Prayer the matter as well as the form being part of the compositum and the Minister too do's or may softly pray what the People say 2. Were it not so let him tell if he can what harm there is in it For not onely in this quarel'd but nonparel'd a Of all pieces of Service give me thâ— Litanie it 's so substantial and powerful that it is able to make a man devout by violence it commands a zeal and seizeth upon the soul of any impartial hearer D. W's Vindic. c. p. 32. The Litanie saies one is a common treasure to all good devotion In caeteriâ— alios omnes vicit in hoc seipsam said of Orig. in Cantic piece of our Liturgie but in the Prayers before Sermon all that are not voluntarie but under precept of our Law this course of suggesting the matters or heads to the hearers to be by them summ'd up in the Lords-Prayer was not unusal heretofore and is now in some use b See Mr Sanderofts excellent Sermon on Tit. 1. 5. and 't is called moving the people to pray or bidding of prayers Some footsteps c See Dr Heylin's little Tract on this subject at the end of his Historie of Liturgies of which practice are to be found in Bishop Andrew's Sermons 3. All liberty though he would insinuate the contrarie is left to the People to utter any holy and wholesome prayers in private I am sure the use of the Liturgie save in the late evil daies was cheerfully permitted both in publick and private That which he aims at I suppose is that it was not permitted Schismaticks and mal-contents to haunt and heard together in houses under pretence d Quorum tituli remedium habent pixides veâ—enum Lact. l. 3. c. 15. of some Apothâ—caries boxes of God's Service and there to utter their stomachs against established Laws and Governours both in Church and State under the mark of dispensing and partaking God's Ordinances Forgive us this wrong Hac licentiá omnes deteriores sumus 4. Whereas he excepts But women are not permitted to speak in the Church that is saies he to pray citing 1 Tim. 2. 11 12. I must needs cry out Cor Zenodoti and then seriously tell him the Apostle speaks 1 Cor. 14. â—4 particularly of Prophecying and teaching and in 1 Tim 2. 14. he layes down it 's true a morâ— general rule but yet such an one as forbids onely all such speaking as in which authoritie is used or usurped over the man Now when the woman praies in our Assemblies do's she I demand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Note here that to speak in a Church-Assembly by way of teaching and instructing others is an act of superioritie which therefore a woman might not do because her sex was to be in subjection and so to appear before God in Garb and Posture which consiâ—â—ed therewith that it they might not speak to instruct men in the Church but to God she might Mede Diaâ—ribe on 1 Cor 11. 5. p. 249 usurp authoritie over her husband or do's she prophecie or preach To his Twenty third The many Tautolâ—gies in it Good Lord deliver us being used 8. times c. and the use of the Lord's-Prayer at least 4. times in Morning-Service which is vain repetition forbidden Mat 6. 7. and condemned by us in Extemporalists Answ 1. This to do is most perfectly lawful from the example of our Lord within no great space praying in the same form of words thrice * S. Matt. 36. 44. And from the precedent of H. David in Ps 136. where every ver 26. in number is closed with For his mercy endureth for ever 2. It comes not under the censure mentioned in that we do not lengthen our Prayers with idle tautologies after the manner of the Heathen as thinking for so did they we shall have our Prayers granted through multiplicitie of the words used or by the long noise †Kings 18. 27. thereof or that we shall make them more intelligible to God 3. Our Forms are perfectly faultlesle whereas the battologie condemned by Christ in the place above meant * S Mat. 7. 8. as the best Glossarie tells us Polylogie Argologie Acyrologie long idle unseasonable talking or forms and therefore in Munsters Hebrew the sense of Christ's prohibition is in these words Do not multiplie words unprofitablie 4. Whereas 4. our Authour and such as he by their long confused incondite prayers would perswade us that they thought much babling after the Heatâ—eâ— manner were acâ—eptable to God and took it according to the Pharisees imagination of long Prayers S. Mat. 22. 14. to be a part of holinesse In which saith the Bishop of Wiâ—chester b Sermon of Woâ—shiping 〈◊〉 p. 37. who so marks them shall â—ind they commit both faults that of the Pharisee in tedious length procuring many timeâ— nauseam spiritus a dâ—ngerous passion and the other of the Heathen in fond repetitions tautologies inconsequences and all the absurdâ—â—ies which may fall into such manner of speech Adding Cyprian saith it was ever in Christs Ch. counted an absurd thing which some count their glorie ventilari preces inconditis vocibus 5. That the Lords prayer is oft repeated a I have known as great Puritanâ— as any were use the Lordâ— Prayer twice at every Sermon in the beginning at the end Montagu's Gagg p. 323. ha's this most reasonable account Christ commands us when we praâ— solemnly to say his prayer Now in our Book
Answers defending the use of the name in case it should have some connotation or reference to sacrificing g See Dr Sparrows Rationale p. 259 260. where also another reason is set down with these two thence extracted 5. Altars have authoritie from the Gospel S. Matth. 5. 13. If thou bring thy gift to the Altar c. Now that the Offerings here mentioned were not a Jewish perishing Rite but a dutie of the Gospel to continue and consequentlie the word Altar must be look'd upon as to continue name and thing under the Gospel 't is underaken to be proved by good and solid reasons by someh. 'T will not be amisse to touch at those Reasons which are a See Bellarmine In Scriptorib Ecclesiast See Medes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 8. alibi that all Why do they use the word Sabbath so superstitiously when that is a Jewish word See Mr Fisher 's Defence of Christmasse-Festival the rest of the Sermon whereof the Text mentioned is a part is Gospel and of Duties obliging Christians therefore this b Habemus nos fideles â—ltare c. in Loc See Chrysostome Theophylact Occumenius in Loc. Haymo saies Altare Ecclesiae est ubi quotidiè corpus consecratur Christi Remigius Habemus ergò Altare Ecclesiae ubi consecratur â—oâ—pu Dominicum and before all the Precepts this severe sanction is prefac'd whosoever shall break c. Altars also are authorized from Hebr. XIII 10. of which saies Sedulius who lived c Sermon Of the Worshipping Imaginations p. 35 See also his Answer to Card â—erron p. 6. â— An. 430. and excerpted all his Notes on S. Paul's Epistles from Origen Ambrose Hierom and Austine and therefore his authoritie is the more considerable We d Enchiridii ad Laurent c. 120. Edit Danaei the Faithful have an Altar besides the Altar of the Jews whence we partake of the Bodie and bloud of Christ And universallie the Fathers speak of Altars every where in their Works material Altars for improper Sacrifices 6. Concerning the Word Sacrafice Bishop Andrewes e in c. 14. Marci See Mede's Christian Sacrifice p. 488 497 504. accounts it an imagination or fancie to take Ombrage at the word Many among us saies he phansie onely a Sacrament in this action breaking of bread and look strange at the mention of a sacrifice whereas we not onely use it as a nourishment spiritual as that it is too but as a mean also to renew a covenant with God by virtue of that sacrifice as the Psalmist speaks Ps I. 5. So our Saviour Christ telleâ—h us in the Institution Luk XXII 10. and the Apostle Hebr. XIII 10. And the Old Writers use no lesse the word sacrifice than Sacrament Altar than Table Offer than Eat but both indifferentlie to shew there is both For a tast See S. Austine f Missam audire dicitur qui Liturgiam â—uscultâ—r Missas tenere est Ecclesiasticos conventus agere Heâ—ce Missarum solennia celebrare Gratian de consecrat dist caâ— 12. Cùm ergò sacrificii sive altaris sive quarumcunque eleemosynarum c. and Bede g Ambros. Epist 35. l. 5 Ecclesiae mos obtinutt ut sacrificium altaris c. â—7 As to his Charge of Popiso names Christmasse c. I say the name is not Popish if it be so deemed because of the termination masse I â—ver â— that even missa or masse is not Popish far antienter than Poperie it signifying antiently the Worship of God h consisting in publick Prayers Thanksgivings Confession of Faith Reading of the Scriptures Receiving the Eucharist and so the antient Masse and Liturgie were the same But 2 the ending here masse and in Michaelmasse c. signifies a Feast a The old Saxon word maeâ—â—an from thence the English Mesâ—â— and Masse siâ—nifies a feast and accordingly with them any holy or festival day iâ— alled maeâ—â—an â—aeâ— Mâ—â—â—-day and so saith Varro doth the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latin Messa from whence the common ward Mensa is but lightly removed and signifies the meat and not the table onely and all this from the Latine Missa because ad mensam mittitur it is sent or served up to the table Dr Hammonds sâ—xth Quaere Of the Festivals of the Church Sect. 56. p. 455 456. so that Christmasse is the Feast of Christ c. I need not adde 3 from Bishop Andrews b Iâ— Sermon third on the Nativitie on Gal. III 4. 5. whose authority he can value when it serves seemingly for his turn that Christmasse Christi missa all one with Christi missio is the sending of Christ and so it 's far enough from the Romish Masse or Liturgie His Tenth Reason is Because it is a verie imperfect Form there being many things wanting that we ought to pray for c. Answ 1. By reference to my Answ to his Fifth Reason against our Liturgie 2. By saying to his two Instances of that supposed imperfection No Prayer for assurance Nor any for sending forth Labourers c. that the former is not needful nay not useful to be prayed for S. Augustine saies c De Correp Gratià c. 13. See H Grotii Anamadversionâ—â— in Animadversiones Andreae Riveâ—i ad Art IV. p. 18. See also his Disquisitio Pelagiana p. 199 130 131 132. See also ib. p. 160 c. Scriptura dicit Beatus homo qui semper est pavidus Prov. 28. 14. nunquam est de salute propria mens secura sapientis-quis de perpetua incolumitate securus Quod si utique non est ficuti neque esse debet c. Salâ—â—an ad Eccl Cath l. 2. mihi p. 379. Who of the multitude of the Faithful while he lives in this mortality may presums himself to be in the number of the praedestinate because this is needful to be concealed in this place or world for fear of elation or pride Elsewhere He saith * That in the tentation of this life securitie is not expedient * That none can be secure save when this life is finished which is a tentation upon the earth * That those that live righteously and piously are found uncertain of their preseverance it self * That it is profitable for all or well nigh all in regard of a most wholsome humilitie not to be able to know what for qualities or conditions they shall be And Prosper d hath the like in sundry places So that instead of any blame imputable to our Book in this affair it 's highly to be applauded as being a Transcript not onely of Primitive Devotion but of Primitive Doctrine also And let novitie give over affronting Antiquitie e Definat incessere novitas veâ—ustatem Dictum Coelestini P. 3. Let me adde this How unsafe it is to relie on what some call Assurance is too visible by the late traiterous Regicides with b Ad Obje ctionem Vincentii XII Praedestinatio Dei apud nos dum in praesentis vitae peticulo
Mr Mede's account somewhat different of the Original of the Crâ—sse Indeed saies he it is a natural Decorum for servants and vassals by some mark or cognisance to testifie who is their Lord and Master In the Rev. the worshippers of the Beast receive his mark and the worshippers of the Lamb carry his mark and his Father 's in their Fore-heads Hence came the first use of the Crosse in Baptism as the mark of Christ the Deitie to whom we are initiated and the same afterwards used in all Benedictions and Prayers and Thanksgivings in token they were done in the name and merits of Christ crucified so that in the Primitive Ch. this rite was no more but that wherewith we conclude all our Prayers and Thanksgivings when we say Through Jesus Christ our Lord and Saviour Diatr in Ezek 20. 22 p. 236 4. The Original saies Grotius d Annot. ad Cassand See him also Annot ad V. Test in 1 Sam. 10. 1 and in Exod. 29. 7. and in Gen. 12. 8. of these things whereof the Crosse is one which are not necessarie in Baptisme is this That those people from whom Christianity came to other did much love to sign fie eximious or eminent things not with words onely but with things and when they saw Christ incuring the diseases of the body to have used certain symboles or â—ings the touch of the ears spettle and the like and were sure that those corporal cures did beare before them the image or resemblance of spiritual healing they used the same symboles to signifie the healing of minds which betides those that come over from idolatrie or else from corrupt Judaism to the heavenly Doctrine of Christ Thus because it is promised Christians that they shall be Kings and Pâ—iests therefore there was adjoyned to the imposition of hands a twofold urction in the top of the head and in the forehead because as the Jews teach us on the crown after the manner of a Crown Kings were wont to be annointed but in the forehead by way of a decussis or Crosse Priests Now till it be proved that the practises of the Jews all even those not prefigurative of Christ are not to be used by Christians here is a very fair and excellent account of the use of the Crosse Here he saies that some of the Papists by our Crosse justifie theirs to which we Answer 4. They may justifie the use of the Crosse as we use it from greater authoritie than ours viz from the practice of the antient pure Church of Christ universal a Whereupon the old Chrians were called Religiosi Crucis See Mountagu's Answ to the Gâ—ggâ—◠〈◊〉 320 and as they use it they cannot justifie it from our usage For 5. there is as great a difference between the Crosse which superstition among the Papists honoureth as Christ and that Ceremonie of the Crosse which serveth onely for a sign of remembrance as between the Altars which Josiah destroyed b 1 Chro 34. because they were instruments of meer Idolatrie and that which the Tribe of Reuben with others erected neer Jordane c Josâ— 22. 10. at first through misunderstanding under dislike but at last vindicated to the satisfaction of all For 7. hoâ— very far our Crosse is removed from Superstition or Idolatrie our XXXth Canon MDCIII do's fully satisfie all men of which Canon saies the famous Monsieur de Thou or Thuanus d Lib 1â—1 the glorie of the Romish Synagogues as a knowing English Knight e Sr Sâ—non D'Ewes See also that excellent writer â—p Sanderson's Pref. to Dr Bernard's Clavi trabales called him The Ceremonie of the Crosse is retained explicated in Baptism but so and with so many cautions used that all reverence of the Sacrosanct sign seems to be abolished rather than confirmed Now this Thâ—anus was a most moderate Papist and so neer a Protestant if he were not one as that he was â—ain to be Apologized for after he was dead To his Fiftieth That the Minister saith That the Children are regenerated meaning by Baptism whereas saith he they should be regenerated before a Dicitur quidemâ— nonâ—allis concedendam non â—ss Regenerationem nist per verbum quod est semen Der Petrus quippe ait pitori Epist cap. 1. nos esse renatos haud quâ—quam semine corruptibili sed incorruptiâ— bili quod est sermo Dei Caeterum ad id respondemus de adultis hominibus id esse intelligendum De infantibus anon itâ— rem se habere niâ—â— velimus Hâ—braeorum filios melioris facere sortis quà m Christianarum P. Vermilius Martyr Loc. Com. p. 838. citing some Scriptures b Acts 8. 27 c. that speak of the Baptism of grown persons Answ 1. But do's not Scripture give us authoritie so to speak S John 3. 3 〈◊〉 except a man be born again c. And except a man be born of water c. and that the Baptized were born again and that as if born of a new Mother as it is oft said in the Talmud was so vulgar a â—otion among the Jews that v. 10. Christ wonders at Nicodemus that he understood it not Art thou a Master in Israel and knowest not these things c See Titus 3. 5 where Paul calls it the later or washing of Regeneration 2. 'T is a known thing that all the Antient Church-Writers understand Baptisme by the Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being born again or regenerate And Fevardentius upon Irenaeus on those woâ—ds of that Father l. 2. adv Haereses c. 39. Christ came to save all by himself all I say who are born again unto God by him saith that this â—renascuatur d Omnes venit Christus per â—emet â—psum c. qui per eum renaâ—cuntur in Deum c. Dominicâ Apostolica Phrasi See Doctor Hammond's IVth Quaere p. 191. are born again is after the style of Christ and his Apostles so that the propriette of the Phrase is solemnly received into the Church of baptismal Regeneration new Birth c. noting thereby the goodnesse of God to make this new Covenant of mercie to us and the strict obligation that lies on all that are baptized by that grace of God there made-over to them to walk in newnesse of life So far therefore is it from being a fault in our Excellent Mother to use this expression as that it is her great praise aiming with neglect of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as at the usage of Primitive Antiquitie in all her Services so at their modes of speaking 3. When from these words and two passages in Private Baptisme one in the Cat and one in the last Rubr before Confirm he concludes that this is a most clear proof that the Sacrament confers Grace e See Jewel's Def. of the Apol part II. c 11. Sect. 3. Homilie of Salvation p. 2. p 17. See also Hooker l. 5. Sect. 60. p. 315. Tertul de Bapt. c. 5. S. Cypr. de Bapt.
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