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
16. 4 is promulgate onely to the Gentiles at that time of Antioch Syria and Cilicia from whom the occasion thereof was taken but when they passe farther they promulgate them not as appears by 1 Cor. 8. 9. Where in that of Idolothyta things sacrificed to Idols Paul acknowledges the Corinthians-their liberty not retrenched save onely in case of Scandal And Baronius r Anno 57. n. 58. See Doctor Hammond Of Herefie p. 66 67. extends this observation to the Thâ—ssalonians also upon force of that Text 1 Thess 4. 2 3. And 4. His other four Texts s 1 Cor 4. 17. 14. 33. 16. 1. 7. 17. refer not to all Churches universim but to such as Saint Paul planted but then SS John and Peâ—er c. had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peculiar places or regions and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 portions of Apostleship plantations as well as he Therefore those Texts do not necessarily conclude That what things were done or inordered by Saint Paul in the Churches of his planting were done or brought in universally in all other Churches Which things 5. are manifestly Doctrines or things of that reference at least not the bufinesse we are about Liturgies or Models of Prayer His instance touching Scotland that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good Subjects there their refusing that unfortunate Liturgy sent them from England overthrowes his position for the Governours in both Church and State did agree to compose and impose that Form of Worship they were the Racaille or Rable inflamed by the Clergy-Bel-weathers and the ambitious Grandees that sollevated or tumultuated about it And be it that there were some diversityes there was nothing contrariant in the one to the other as I suppose His Ninth Reason might well be passed-over were I not resolved to follow him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore I demand 1. Is composing Forms of Prayer and imposing them by Lawfull Authority the setting of men's by God's threshold 2. I what 's perfectly subordinate to and compliant or comporting with all Christian Lawes and of high and pregnant advantage to the solemn publick and even private service of God so truly chargeable 3. Is the Common-Prayer-Book really an Idol or the service of an Idol for that is the meaning of the words setting the threshold c. t Their threshald i. e. they set their I dols and perform their service in my Temple in places and Chappels near to the places which are câ—â—secrated to my service Dâ—odâ—â—iâ—in 〈◊〉 Is not this man's conscience where Rachel's Children were just no where just none To the Tenth That no Liturgy of these dayes is a perfect Rule and therefore cannot bind any Saint c. because the Rule of Faith and Obedience ought to be perfect I Answer 1. God forbid that nothing should bind but what proceeds from an infallible Spirit and is in that sense perfect for if so what will become of the bindingnesse of humane Lawes in universum If it be excepted that he speaks of spiritual things I Answer 2. What thinks he of his stock-fathers and good Friends the Smectymnuuans or the Scotch-English Synodians-their Directorie Confessions and Book of Discipline which obtained I think an Ordinance u Dii Jovis 13. Matt 1644. An ordinance of Parliament establishing and observing this present Directory throughout the Kingdome of England and Dominion of Wales for the imposing of them were these perfect if so why then did not Mr. P and his fellow-Sectaries believe and cleave to them Nay 3. His own praying and Preachments I doubt not but he would have all to be bound by and yet he should need a whole Isle of Hellebore that could judge them perfect 4. Is it not enough that a Composure be according to the word of God as far as learned and honest men using all the means to discern right can judge to legitimate the imposition of it the civil Authority or Sanction intervening on all under their Charge and Rule Surely it is or else all the World will become a great Amsterdam or almost universal Bedlam To his Eleventh That all prayers are to be made in the Spirit I say 1. That the right use of a pious Liturgy is praying in the Spirit and more so than extemporary effusions are or can be x See above in Ans to 3d. Reason 2. Himself in Return to a very pertinent and true Objection acknowledges that good men and who thinks wicked men can may pray by a Form where the Reader may observe what he means by Liturgie even any Form to all which he 's an enemy and yet pray in the Spirit too But then 1 he uses a diminuent or qualifying term in some sense praying in the Spirit as if praying in the Spirit were so not onely diversified but opposed in sense as that some praying in the Spirit were not praying that is as if contradictories were reconcileable And 2 he alledges it to be the proper work of the spirit to help the infirmities as well in matter and expressions as in sighs c. Rom. 8. 26. your Friends the Directorians will kon you but small thank for what you say about Matter for they in their Directory prescribe that the matter y Wbereas Christ's promise is for the matter for it shall be given you â—â— what yee shal speak Mat. 10. 19. Mar 13. 11. Lu 12. 12. Poor liberty to leave the spirit onely to supply the place of a Vocabulatie or Copia verborum See Mr. Fuller 's Church Hist B. 11. p. 223. leaving the Spirit of God onely the Idol-God Mercurie's part to furnish with language and phrase whence he concludes very bashfully that they need not use stinted Forms But Sir you have hitherto borne us in hand that they were utterly unlawfull under a variety of expressions of that unlawfulnesse and but even noâ— 't was setting threshold against God's threshold Now if the non-needfulnesse of uâ—ng Liturgies be the thing contended-for then besâ—des that I have proved them needfull 't is clear that not-being needfull and being lawfull are very consistent Ey but then he eats his word immediately for this strict use of Forms he concludes to be a limiting and stinting yea no lesse than a quenching of the Spirit which to do sure is highly unlawfull But to this last charge which hath made such a noise in the World I have many things to Return briefly as 1. To forbid and stifle all sudden motions of the Spirit and all pious ejaculations is in some of our men's sense z See Doctor Featley 's Dippers dip't p. 69 70. One main Objection sayes Doctor Preston is this That in stinted prayer the spirit is streitned c. To this he gives three Answers 1. They that object it do the same thing dayly in the congregation whose spirits are limited or stinted by being hearers of him that prayes 2. 'T is no general tye c. 3. The spirit or affections are not
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
Maner we say it is not by proper authoritie directly and absolutely which belongs onely to God a Isa 43. 25. Ps 32. 25. S. Mat 9. 2 5 6. Aliud est baptizare per ministerium aliud per potestatem authoritatem S. Aug. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom 3. 9. See 1 Tim 1 4. S. Joh 17. 20. 1 Thess 5. 13. their works sake and 2 Cor. 3. 2 3. So in Retaining sins 2 Cor 10. 6. H. Jerem 1 10. Ezek 43. 3. where see our Marg Lev. 13. 3. aliâ—i where we pronounce him unclean and v. 6. pronounce him clean it is according to the Hebâ— and Gr shall cleanse shall pollute him See S. Jerome l. 7. Esay c. 23. Lombard l. 4. Sent dist 14. Numb 6. 23. compared with v. 27. but potestate vicariâ by a deputed derivative ministerâ—al stewardly limited power so as that it is not their work properly but of the H. Ghost who remitteth sins by them as his Stewards or Substitutes dispensing things according to the will of their Master 3. The Form of words in this affair hath sometimes been Indicative sometimes Precative sometimes Declarative all which Modes of Absolving our Church useth the first in the place now excepted to the second at the Communion of the H. Eucharist and the third at the beginning of Lit who knows whether therein aiming to expresse an indifferencie as-to forms 4. We say it is done authoritative by a commissionated delegated Power committed to the Priest from God designativè and so ex Officio that no other man no nor Angel can do it 2 Cor 5. 19. authoritatively I say in this sense as it may stand with declarativè just as the Officer whose place it is solemly to make Proclamation of the Royal Pardon do's it authoritatively and without authorization would not dare to do it And therefore our Exceptioner may see it is no such adventure as he would have it to say I absolve thee 5. Yet some go higher upon the authoritie of S. Chrysostome's words Hom. V. in Isai Heaven â—aites and expects the sentence of the Priest here on earth the Lord follows the servant and what the servant rightly binds or looses c. that the Lord confirms c. They cite also S. Gregorie b S. Aug S. Cyprian c Hom 26. in Evangelia The judgment of man goeth before the judgment of God saie the Antients c. And whereas our Book hath three several Forms as we saw above those that maintain this last opinion in this concern d See Rationase p. 18. eib p. 23 24. pronounce them in sense and virtue to be the same for as when a Prince hath granted a Commission to any servant of his to release out of Prison all Penâ—tent Offenders whatsoever it were all one in effect as-to the Prisoner's discharge whether this servant saies By virtue of a Commission granted to me under the Prince's hand and seal which here I shew I release this prisoner Or thus The Prince who hath given me this Commission he pardons you Or lastly The Prince pardon and deliver you the Prince standing by and confirming the word of his servant a See Id. ib. p. 26 27. Where he refers for Instances of Forms of Absolutionâ— as ful as any the Ch. of E. uses unto Arâ—udius desacrd Paenit l. 4. c. 3. Goar in Euchol Graec. See Dr Heylin's Respondet Petrus on this matter And his Theologia Vetâ—eruÌ„ l. 3. c. 6. p. 458 459 460. Even of old there was used in the Greek Church as full a form as any the Church of England useth It 's true it was not written nor set down in their Ritual but delivered from hand to hand down to these times and constantly used by them in their private Absolutions For when the Penitent came to the Spiritual man so they called their Confessour for Absolution intreating him in their vulgar language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I beseech you Sir absolve me The Confessor or Spiritual man if he thought him fit for pardon answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I absolve thee So that if our confession and repentance be heartie and serious this Absolution is effectual as if God from Heaven did pronounce it 6. His Texts levied to serve against this truth are the two former 2 Cor 2. 6. and Gal 6. 1. for our assertion as speaking of persons under the Censures to be absolved by the Church that is by the Governors of it in an authoritative way by absolution freed from Satan to whom he in the former place was delivered 1 Cor 5. 5. Excommunicate put under the Censures so that satisfies his third Scripture And his fourth Mat. 18. 18. musters under us as is visible above in this Paragraph To the next Sixty first That the Communion is appointed to be given when a man is sick at home and in the time of Plague c. upon special request of the diseased at what time the Minister alone may Communicate with him Where saies he such a Communion is Rubr at Priv Com not warranted by the Word and cannot but be Popish both in the end and manner Answ 1. It 's warranted by God's Word for the manner S. Mat 18. 18 19. For where two c. are gathered together in my name there am I c. Communion is also 'twixt few b Caeâ—erùm non obstat hoc quo mâ—nâ—s agroâ—us aliquis simul cum domesticis suis aut certe simul cum Prâ—sâ—yterâ—s Diaconis communicet Est â—n Communio eâ—am inter pauâ—os Grotii Annot. ad Cass desolitariis Missis 2. 'T is not Popish because with them Papists the businesse is transacted solely and solitarilie by the Priest 3. The Council of Trent's Vote eatenùs is good Protestancie c See Grot. Animadv in Animadv A. Riv. de sol miss p. 5. when it wishes that in every Masse the faithful communicate also in tâ—e Sacramental perception of the Eucharist 4. Neither can the end be Popish or unwarrantable for it expressing the Churche's great care for the sick that nothing may be wanting on her part for the saving of his or her soul hath the Authoritie of the renowned Nicene d Conc Nic Can 13 Cod Vniv Eâ—cl See Counc of Aurange c. 3. Synod older sure than Poperie in these words To every one that is ready to depart the World let the Bishop after examination impart the H. Eucharist if he desire it adding that this is the antient law that if any one depart this life he be by no means deprived of the last and necessarie viaticum voiage-food or provision which is none other but the H. Communion as is evident Whereby appears that of the Puritan and their Extract's imputation of Poperie at every turn we may say what the admirable Hooker a L. 5. § 71. p. 379. saies of imputation of Papist and the breeding of superstition so frequentlie but so groundlesselie charged They are now become such
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