generations and ages of the Christian World no Church ever perceiving the Word of God to be against it 2. Consider that Calvin himself the first Authour of that Trojan Horse of mischiefs the Presbyterian Government made not that Model of government as is notoriously-well-known out of judgment but of pure necessity to comply with the then-present exigent state of Geneva after the expulsion of their lawfull secular Governour and Bishop Petrus Balma The apparant visible grounds of our assertion are 1. his publick profession of their readiness to receive such Bishops as were the primitive ones or otherwise that they were to be held and reputed nullo non anathemate digni worthy of all Anathema's or solemn curses 2. His subscription to the renowned Augustane Confession which declares for Bishops cui b Epist ad Martin Schaling sayes he pridem volens ac libens subscripsi whereto I willingly and cheerfully subscribed formerly 3. His Confession to the Polish King c Epist ad Regem Poloniae p. 140 141. Ed. Genev 1576. which is The ancient Church instituted Patriarchs and assigned Primacy to single Provinces that Bishops might be better knit together in the bond of unity 4. His description of the charge of a Bishop that should joyn himself to the reformed Church viz. To do his endeavour that all the Churches within his Bishoprick be purged from errour and idolatry to goe before the Curates or Pastors of his Diocesse by his example and to induce them to admit the Reformation 5. And lastly his Epistles to Arch Bishop Cranmer the Bishop of London Ridley and a Bishop of Poland 5. Consider for the Zuinglians especially the Tigurines howsoever otherwise disciplinated how passionately they favour our Episcopal Discipline which their learned'st and most judicious writings as of Bullinger Gualters c. sufficiently shew And for the Calvinians let Jerome Zanchie's honest protestation be attended to I professe saith he d Thesibus de verâ reformandarum Ecclesiarum ratione before God that in my conscience I repute them no other than Schismaticks all who make it a part of Reformation of the Church to have no Bishops who should preside over their Presbyters in degree of authority where this may be clearly had Furthermore with Mr. Calvin e De necessitate reformandae Ecclesiae to Cardinal Sadolet his old Friend I deem them worthy of all manner of Anathema's as many as will not be subject to that Hierarchy which submits it self to the Lord Jesus Even Beza himself though very unkind to the Episcopal Order either allowes f De diversis gradibus ministrorum c. 21. sect 23. See him also Epist 12. ad quosdam Ecclesiarum Anglicanarum fratres Epist 23. ad Episcopum Grindallum P 15. our English Bishops or else egregiously playes the Sycophant Doctor Adrianus à Saravia however out of the Low-Countryes Abrahamus Scultetus out of the Palatinate and Fredericus Spanhemius even from Geneva it self have sent us over as one speaks sweeter grapes that is their sentiments in favour of the Episcopal Order and our Bishops This Thesis also was defended by Pierre du Moulin the Father in the Academy of Sedan where he was Professour of the Chaire g Thesibus de notis Ecclesiae part 2. Thes 33. See the Letter of a French Protestant c. citing in behalf of Bishops Calvin Zanchie Bucer tract de reformandâ Ecclesiâ qui invenitur To. 11. constitutionum Imperialium Beza du Moulin 's Buckler of Faith Chamieâ— in his Book of the Papal Monarchy l. 3. c. 14. Art 11. see him also l. 10. c. 5. l. 10. c. 7. art 8. It. c. 5. art 6. in this last clause he sayes Bishops were elected Princes Episcopos Angliae c. We assert that the Bishops of England after their conversion to the faith and ejuration of Papistry have been the faithfull Servants of God nor ought to forsake their title or office of Bishop We must adde Diodati Capellus and other the most learned Frenchmen lately and now living that believe Episcopacy to be at least lawfull h There is exstant a large List of Reformed Divines on this Subject with Proofs that other Protestant Churches besides the English have a succession of Bishops 6. And lastly for this consider what the most admirable and Illustrious Grotius hath left upon Record in his Discussio i Where he treats about the Primacy of the Pope Not without cause sayes he would I have Saravia Downham Bilson to be read upon this Argument Episcopacy For so light and foolish is that which Bucer k Gersom Bucer and others have written after and against them that to have read those is to have refuted these Especially touching the Angels of the Churches concerning whom that which the perturbers of Ecclesiastical Order bring is so absurd and contrary to the Sacred Text it self that it deserves not confutation Upon which words I stop and take up a contemplation m The same is appliable to the late Lord Arch Bishop of Armagh his Original of Metropolitanes and his very learned Dissertation touching the Lydian Asia what the great man would have sayd if he had lived to see the irrefragable Dissertations of that most Eminent Doctor Hamond against Blondel Salmasius the prime Champions of Presbytery and others together with the several Defences of them against the sory yet their very best exceptions to them by the London-Ministers and Master Owen Concerning the premissed Severals joyntly taken let the Christian Reader consider and know that whatever this Pamphlet hath been able to object against them whether joyntly or severally whether from Scripture or aliunde as will be acknowledged if the following Sheets be read without unruly pre-possessions and unmanly peevish prejudicacies I have fully and clearly solved or answered it and therewithall laid grounds as I passe for satisfying or silencing all other the like exceptions and all even whispers or murmurs of objection so that this Piece may pâ—sse for a defence and deletory against and of all the Puritanical or Sectarian-feeble Efforts against the mentioned particulars In so much as there remains nothing but to pray that the English people n Eph. 4. 14 15. may be henceforth no more Children tossed to and fro and carryed about with every wind of novel spurious doctrine by the subtilty of men through their craftinesse for the contriving of deceit o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But keeping the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in love may increase in him in all things which is the head even Christ and that this Tract may go forth into a blessing to every Reader Consider what I have now sayd my Considerations and the Lord give thee understanding in all things H. Jerem. 18. 15. Because my people hath forgotten me they have burnt incense to vanity and they have caused them to stumble in their wayes from the ancient pathes to walk in pathes in a way not cast up Psam 77.
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
in the same night that he was betrayed took bread and when he had given thanks he brake it saying Take eat this is my Body c. to the end of that part 2. After this what harm is it when the H. Communion is distributed to use the sense or sum rather than the expresse words of Christ's Institution by way of Prayer A most commendable lovely practice 3. We have reâ—d of a conceited Minister of the novel edition who did as much as this his charge comes to but as to sobrietie decencie or gravitie nothing so but most ridiculously Here Darest thou take it To another Take this and love Christ's Ministers better so to a third Here take it and leave your lying to a fourth Take heed the Devil enter not into thee and the like e Bishop Gauden's Considerations touching the Liturgie p. 20 21. To his Thirty sixth The Priest's being appointed to kneel at one Prayer and stand at next Answ I have answered sufficiently already in Answ to 33 pretended Vnw f I now add How knows he that we do not also stand at the Collect for the day in mediately succeeding the Collect for the King after the recital of the Commandements To his Thirty seventh Because it is said a Rubrick at the Communion he shall receive the Sacrament and other Rites Where he asks what Rites Answ 1 His hast of accusing makes him o're-look some advantages it 's said in the same place he shall receive the Sacraments in the plural and other This had he seen he might have cried out What Sacraments What do they make seven with the Papists 2. I answer to the matter he hath seen to charge us withal first And 1 the party to communicate may need and desire absolution in case of scandalous and conscience-wasting b Vastantia conscientiam sins 2 He may receive confirmation in case he hath never received that or the Communion before These sure are Rites nor can they be done without Rites But 3 I 'le gratifie my Reader about the word Sacraments here fiâ—st it may signifie Bread and Wine which being integral similaâ—ie parts receive the denomination of the whole Secondly with S. Paul the Cup of blessing is called c 1 Cor. x. 16. See Dr H. Savage's Reasons shewing no necessity of Reformation the Communion The Bread also is called the Communion So that both integral parts are called by the Appellative of the Integrum But now Communion and Sacrament are in this matter both one for substance To his Thirty Eighth Kneeling in the Sacrament which is saith he an unseemly Gesture at Supper agreeing with the Papists not Christ and adoring Christ's Body by its sign Answ 1. Our Kneeling at Communion is the Gesture of Pietie If we did there present our selves but to make some shew or dumb resemblance of a spirituall feast it may be that Sitting were the seemlier or more fitting Ceremonie But coming as Receivers of inestimable grace at the hands of God what better beseems our bodies at that hour than to be sensible witnesses of minds unfeignedly humbled d The Feast indeed requires sitting because it is a Feast but man ' unpreparednesse asks kneeling He that comes to the Sacrament hath the confidence of a Guest and he that kneels confesseth himself an unworâ—hy one and therefore differs from other Feasters but he that sits or lies puts up to an Apostle Contentiousnesse in a feast of charity is more scandalous then any posture saies that â—arely pious man Mr G. Herbeâ—t Pastoral p. 92 93. Christ did what custome and long usage had made fit we that which fitnesse and long usage hath made usual saies Mr Hooker e L. 5. § 68 p. 366. Injungitur tantum ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recipturà nostris ut gestus summae reverentiae tanto mysteri debitus Fasc Cont. p. 241. 2. Excellent men have thought that God hath given the Church some right over the Sacraments For my part saies Grotius f In votâ— pro pace Ecclesiae De Baptismo Infantum speaking of Baptism I acquiesce in the authoritie of the Church to whom God hath given the Sacraments and some right over them Again great hath alwaies been the libertie of the Church in the time place and manner of such things a His Adversarie Rivet confesses the Church hath some right over the Rites of the Sacraments See the same H. Grotius in Discuss about Infant Bapt. Ego Ecclesiae satis auctoritatis puto â Christo datum ad ordinanda talia quae sacris literis non repugnant neque videre possum eur illicitum fit loca Scripturae non verbis tantùm sed rebus exprimere Animadv in Anâ—mad c. Christ varied in communicating of the Passeover from the prescript order Exod 12. 11. where 't is imported that it was to be eaten standing but He did it lying b See Willet in Loc. 4. Christs Table-Gesture at the delivering it is no argument for Sitting as well because it is not manifest by the Text that he used that save onely at the Passeover from which this Supper of the Lord was distinct and was celebrated by blessing and breaking and giving the bread c. to which some other Gesture might be more proper and commodious and because Christ's Gesture in that is no more obligingly exemplarie to us than his doing it after Supper c See Bish Sandeâ—son's 3d Lecture of Conâ—cience § 20 16 17 18 19 21. and called by the H. Ghost the Lord's Supper was to the Apostles who yet did it fasting Act 13. 2. and generally took it before the Agapae d See View of Direct p. 22. 5. We are herein like the Antient Christians When I receive I worship or adore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saies S. John Climacus e ib. p. 298. It 's a sin not to adore when we receive this Sacrament saies S. Aug f â—n Psal 98. The old custome was to receive it after the manner of Adoration saies S Cyrill g Cateth Myst v. So that herein we complie no more or farther with Papists than they with the Church of Christ However 6. 't is better to symbolize with the Papists than the Socinians a kind of modern Arians who stubbornly impugning or gainsaying Christs Divinitie though it no robberie to be equal with him and sit down with him at his Table h The first that ever did sit after their fashion was the Pope to express his State saies the Bishop of Dâ—wne and Conner in a Speech called A full Confutation of the Câ—v p. 22. But against this it was determined in the Reformed Church in Poland in a general Synod i Anno MDLXXXIII That sitting should not be in use at the Lord's Table whereof the Reason was assigned by them For this Ceremonie is not used in the Churches Christian and is onely proper to unbelieving Arians placing themselves in equal throne or
Priests with a Go shew your-selves to the Priests and offer c. frequently 9. In the IV. Centuries after the Orthodox were hatched under the Wings of the Arian Priests as say the Fathers S. S. Basil and Hilarie and there ensued no rejection of the succeeding Priests made such by persons as bad as the Romish Priests generally speaking 'T was Wisdome in that sober Age to account a Jewel no whit the worse or of lesse virtue by being delivered by a dirtie hand This may vindicate our Ordination which we account absolutely necessarie to an authoritative Priest-hood or Ministerie the causa sine quâ non as he speaks See Jerem. 23. 21. Rom. 10. 14. Hebr 5. 4. d S. Cyprian speaking of the Heresies and Impostors of his time de Vnitate Eccl. p. 23. chooses to give this as a principal part of their character Hi sunt c. These are they that of their own accord without God's appointment set themselves up among the temerarious assemblers who constitute themselves Rulers without any Law of Ordination who assume the name of Bishops when no man gives them the power and so sit in â—he chair of pestilence See Doctor Hammond's most excellent Trearise of Ordination Quaere Vth where the Soâ—inians Arguments of which our Author relisher are accurately answered p. 271 c. 13. That our Episcopacy upon that stock of Orders will bring in the Pope is a groudnlesse malicious Surmize 1 that the greatest Enemies and Opposers of the Pope our Reverend Bishops and learned Writers that lived in obedience to them whom to reckon is no easie task as Jewel Downham Abbot Andrews Whites Vsher Mountague Chillingworth Jackson Hammond Taylor Cosens c. who have written so fully so learnedly and so admirably against them and have applied through an errour it may be that in 2 Thess 2. about the man of sin and that of Babylon Rev. 17. some of the fore-named to him 2 that they who suffer'd Martyrdome in opposition to the Popish Religion Bishop Cranmer Ridley c. and have since undergone a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fierie Tryal from the Presbyterians and other Schismaticks of from this Church for their unshaken adherence to its Tendries or Deliveries Laws and Usages that these I say should necessarily introduce the Pope's Power over the Churches is a thing that can never enter into any man's head unlesse his brains are adle and his wits not to say his charitie or honesty are utterly fled Especially when it shall be known what Bishop Sanderson a Pref to 14. Sermons § 18 will tell us is verie well known to many What rejoycing that Vote of the long Parliament for pulling down Episcopacie brought to the Romish Party and how even in Rome it self they sang their Jo Paeans upon the tidings thereof and said triumphantly Now the day is ours Now is the fatal blow given to the Protestant Religion in England But we Retort the Argument thus That which doth necessarily introduce the Pope's Power over the Churches c. is unlawful But to denie due and right that is Episcopal Ordination which is corsequent to denying Diocesan Bishops will necessarily introduce the Pope's Power c. Ergó to denie Episcopal Ordination by Diocesan Bishops is unlawful For who will not rather be of a Church where there is true Mission and Succession as-to substance than in one where as some will not doubt to say all Sacraments c. are Nullities See the last Retortion And hear after what we hear'd from the Bishop of Lincoln then Dr Sanderson what that excellent Arch-Bishop Whitgift tells T. C. I know that those sects and heresies gave strength unto Anti-christ and at the length were one special means of placing him in his Throne even as also I am persuaded that he worketh as effectually at this day by your stirs and contentions whereby he hath and will more prevaile against the Church of England than by any other means whatsoever * What mischief the Puritans did in Q. E. time Camden in Annal tells Pontifiâ—iis plaudentibus multasque in suas partâ—s pertrahentibus quasi nulla esset in Ecclesiâ Anglicanâ— uni as To his two Objections that he produces as for us and then Answers I need say nothing having sufficiently superseded all usefulnesse thereof by my Return to his last Argument Yet this I adde which will state and clear the matter of Arch-Bishops and the Consecration by them performed which is the concern of those said Objections and Answers That the Government of the Church Christian by Bishops Priests and Deacons do's perfectly answer that in the Jewish Church by the Chief Priest Priests and Levites those chief Priests being called Praelates Antistites Praesules of the See Bishop Andrews's Form of Ch Government bâ—fore and after Christ p. 1. 6 117. Priest and Levites who were to take care that those inferiour Orders should perform their Imployments or Functions committed to them Moâ—v as among these as appears Num 3. 24 30 35. Eleazar the Son of Aaron was the Prelate of the Prelates a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such were S. S. Timothie Tuus James Bâ—shop of Jerusalem John Ignatius Pâ—lycarp c. so the Arch-bishop rules or presides over the Bishops as a clear Transcript or Copie of what was instituted by God in the Church of the Jews and may therefore own its derivation from thence and not from the Heathens Models of Government This of Arch-bishops is not a distinct order from Bishops but onely a Dignitie b A distinction for order of Government not a new Officer Kâ— Ch. â— below with authoritie proportionable in the Church above them instituted for the preserving of unitie and many other good uses So when a Bishop is to be consecrated the Arch-bishop or Metropolitane authorizes it and in person or by his Deputie c See the Book of Making and Conseâ—â—ing c. in Consâ—â—r of â—n Arch Bishop â— Bish assists in it and the fore-mention'd Bishop ha's according to the antient Canons hands imposed upon him by three or four â—ishops Here in England when Card Pool Arch-Bishop of C. died Q. E. assigned Matthew Parker to be his Successour in the vacancie of that See who that he was regularly consecrated whatever that pellucid or rather thick-skin'd lie of the Nag's-head in Chep fide London which the Oxford-Greek-Professour John Neal told Thomas Bluet the Priest pretends to the contrarie appears most luculeâ—tly out of the Publick Records and Registers and is vindicated by Mr Arch-Deacon Mason in his Book de Minist Anglic to the indubitable satisfaction of all men that will but open their eyes and F. Oldcorn though living and dying in the Roman Communion did say because there 's no defence against a flaile no resisting evident demoâ—stration That these our Registers were authenticall By what hath beed said his idle talk of the â—nglish Bishops-their Grandfather a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. â—liad 4. 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 255. and the place where these Foxes b His Cant. 2. 15. Take us the little foxes is saies Diodati in Loc a command given to represse and to put out Hereticks which grow up together with the truth of the Gospel It may be said of some Dum vis esse prado fies prâ—di as he will call them will be kennel'd is rendred perfectly empty of truth and reason though not of venime and calumnie But what Cato the Elder said to one Lentulus spitting in his mouth viz. Hereafter saies he I shall have somewhat to answer them who denie thee to have oâ— may I say concerning this broad and black mouth of the Author Neverthelesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To his Sixth Argument whereof the quintessence is this Because the Order c. of Diocesan Bishops hath many unscriptural Offices depending which are branches thereof Therefore 't is unlawful His Proof having said something partly falsely partly impertinently for the Major his proof I say of the Minor is by reckoning-up Deans c. Answ 1. Those inferiour Officers though they depend upon the Bishop yet are no branches of his Office much lesse of his Order 2. Why not some Officers added since the Scripture-times as well as antiquated and laid aside since as for example Widows c 2 Tim 5. 9. Why not as lawfully some Officers taken-in by the Church as by his friends the Smectymnuans an Order which was in the Church before single Presbyters put out 4. Why not Deans c. yea Chancellours as well as Presbyterie's Ruling-Elders an Office not above an hundred years old and of which in Scripture or in the antient Church there appears nec vola nec vestigium d See Mr Mede's Diatribe on 1 Tim 5. 17. p. 296. 5. Why not as well as a new different Function made of the same Office by the same New-fanglers Elders-Preachers being divided by them into Pastors and Doctors whom they sever in function limiting the one to See S. Chrysostome in Eph. 4. 11. S. Jerom in both his Commentaries on that Epist Omnis enim Pastor Doctor est Pastores a Doctores quos maximè ut discerneremus voluisti eosdem puto esse sicut tibi visum est ut non alios Pastores alios Doctores intelligeremus Hos nâ— sicut unum aliquod duobuâ— nominibus complexus est S. Aug. Epist 109. ad Paulinum his Exhortation onely the other to point of Doctrine onely 6. Why not as well as a new sort of Deacons men of occupation and trade See more Authorities in Bishop Andr. Form of Ch Government before after Christ p. 124. to deale with the Church-stock and care of the poor onely added against the sense of all Antiquitie ever reckoning of that Calling as a Step or Degree to the Ministerie out of 1 Tim. 3. 13 See Justin Apolog 2. ad Antoninum Tertullian de Baptismo S. Cyprian Serm. 4. de lapsis a See Bishop Andrews's Serm Of Worshiping Imaginations p. 34. c. 7. Himself do's account Bishops and much more arch-Arch-Bishops or Metropolitans un-Scriptural Officers and yet we have proved that they must and ought to be in the Church upon scripture-Scripture-authoritie and because some men are sai'd to give more deference to him than to it upon Mr Calvin's authoritie too who counsilled the K. of Poland not onely to constitute Bishops in every Province but Arch-bishops also above them â— There were in the antient Church Sub-Deacons b There is no question but these minor orders or degrees were very antient For Cyprian maketh mention of one Mettius a Sub-Deacon and Nicepharus an Acoluthe Cy p. l 2. Epist 10. See him also l. 2. Ep. 5 l. 4. Ep. 5. 55. 13. 14. Acoluthes Exoreists Lectors Ostiaries c. which were lawfully then deemed to be had though not mentioned in the Scripture neither commanded nor exemplified 9. We have retained oney the three Scriptu e-Orders c You shall do well to shew the prohâ—bition of our Saviour against addition of more Officers in the Church than he named and yet in one sense I do not conceive that the Ch. of England haâ—h added any for an Arch-Bishop is onely a distinction for order of Government not a new Officer and so of the rest and of this kind I believe there are diverse now in Scotland which you will not condemn as the Moderators of Assemblies and others His Majesties thiâ—â— Paper to Henderson miâ—t p. 340 and for the several Officers under or appertaining to the first of them though not Original and Apostolick were introduced upon good and necessaries grounds as hath appeared above 10. There is no reason that the Garment of the Spouse the Church should now be as straight as at first and therefore though no more Degrees of Ecclesiastical Order may be admitted than Bishops Presbyters and Deacons yet Services Officers which must by all means be distinguished from the three Degrees in the Power of Ecclesiastical Order may reasonably be admitted and such are Deans Arch-Deacons c. Titles namely of Office as the state of the Church doth need now that the World is entred into it Degrees of Order still continuing the same as they were from the first beginâ—ing d Hooker l. 5. § 78. p. 423. 423. See Cornelius P. R. in his Epist ap Euseb Hist Eccl l. 6. c. 42. Epiphan in Epitome Doctr. Catholicae See Dr Field of the Church l. 5. c. 25. p. 488 489 Bishop Andrews's Stricturae p. 12. His Argument we thus Retore They that reject an Order and Office which in it self is jure Divino and go's attended with many useful Helps Services or Offices needful in this state of the Church do that which is unlawful But the Presbyterians and our Author c. do so Therefore they do what is unlawful The Major which alone needs Proof is already abundantly proved For his scurrile language 't is a thing we are so acquainted with e're this that without being esmoved at it we may dismisse it But what he saies about Paul's scoffing Ananiâ—u Acts 23. 3. from whose supposed irregularitie in the Office of High-Priest he fetches S. Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I wist not I touch and say 1 S. Paul spake not Ironically but seriously to this effect I considered not sufficiently my duty to one in authority though unduly obtained which do's not allow me to revile him made unlawful Exod 22. 28. 2 For his arguing from Ananias who was not â—n High-Priest of God's appointment no nor yet the High-Priest put in by the Roman Procurator a See Doctor Hammond on â— Luk 3. 6. at this time to our Bishops viz. that because the one was irregular in the Office the others also are so too when as ha's been proved these have their potestatem or function from God and 't is evident they have the exercitium of it by the allowance
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
by the blood of the Lamb 6. Our setting a-part a Day in honour of God for indulging us the ministeries assistances and examples of Michael c. is not concluded faultie from Coloss 11. 18. for we do not worship Angels as Mediatours to God the thing condemned in that place f See Dr Hammond in Loc. nor in any other sense To his Fourteenth Vnwarrantable That in our Benedicite after the spirits and souls of the righteous called upon to blesse the Lord Ananias c. are called upon c. as if they were not included in the former Answ 1. 'T is a sottish Exception for the spirits c. of the righteous are those which are in Paradise and so distinct from those here en earth as were Ananias c. a See Grâ—tius in Lâ— 2. I 'le put him a semblable Instance and let him condeme if he dare a piece of the Canon Ps 8. 7. All sheep and oxen yea and the beasts of the field b See another such Instance 1 Coâ— 9 5. as well as other Apostles and as the brethren of the Lord and Cephas Do's he deniâ— the Lords Brethren and 〈◊〉 to be Apostles Here I may ask as well and as wisely as he Are not sheep and oxen beasts of the field 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To his Fifteenth Because Benedictus being part of a Chapter is to be used Answ 1. And why not Why trow not this and the other New-Testament-Hymns as well as the Old Testament David's or Asaph's Hymns 2. Some of David's Psalms are parts of Chapters as Ps 15. Ps 96. c. parts I say of Ch. 16. of 1 Chron May they not therefore be sung or used Hymne or Psalmwise I shame to spend ink thus 3. But Benedictus is appointed to be said in English which implies it is used in Latine in the Romish Church Oh! this is the Achilles that kills us Why man in the Church of Rome they read all the Scriptures and commenâ— upon them laboriously must not we do so therefore 4. As-to his saying that this encourages them we have spoken to that already in Answ to his Obj 8. against our Book 5. Parker's authority weighs not against a feather with us as being a hot-brain'd Schismatick whom his Folio-Book on the Crosse do's sufficiently arraign for a conceited self-full rash person though otherwise of good sufficiencie in literature and whom I would not have thus charactered did not truth as warrant so enforce me To his Sixteenth That we make he descended into hell part of one Article of the Creed Answ 1. Do's not he so too Say Sir do you reject the Christian Creed or do you substitute other words for those If the former you are concluded to be what I hope you are not an Infidel if the latter you fall under the Characters of presumptuous and temerarious in a high degree 2. Why must we retaining those words make Christ descend into the place of the damned The Assemblers at the fag-end of their Catechisâ— set down the Creed and yet do not so interpret The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dr Hammond do's not so interpret them c Pract Cat l. 5. â— p. â—88 2â—â— 2â—6 3. But what will he say 10 â—â— 16 11 Act 2. â—7 3â— Because thou wilt not leave my soul iâ— bell c. Bishop Andrewes is of some authority with him be * So 〈◊〉 and 〈◊〉 saith a In the â—reed Analysed p. 174. of Holy Devotions from S. Austine b Epist 99. upon this Article Non immerito creditue It is not without cause that we believe that Christ according to his soul was in hell the Scripture is plain for it being fore-told by the Prophet David c â—s 16. 1â— and evidently expounded by the Apostle's application d Acts â— 31. of that Text Thou wilâ— not leave my soul in hâ—ll And he concludeth peremptorily with this Question Quis ergo nisi infidelis negaverit fuisse apud inferos Christum Who therefore but an infidel will denie that Christ was in hell 4 His Texts e Mâ—t. 1â— 40. Eph. 4. 8. prove nothing for the one signifies he was entâ—â—rbed and the other that he was enwombed and so he might be and yet go into â—ell too 5. Going he went to triumph and was there in a good estate as our Writers hold which is contrarie to the erroneous tenet and sense of the Romanists 6. When will he or his part-takers solidly satisfie the learned Volume of Bishop Bilson Of Christs descent into hell that of the damned All this while â— have concealed my own poor sentiment either way It 's enough for me to have confuted this so very petulant Adversarie To his Seventeenth Because the Priest and People salute and complement one with another Answ 1. Such interchangeable salutations which also are prayers for each other as this The Lord be with you c. are excellent provocations to love and charity towards one another 2. They are extending the words to Interlocutories in general Incentives f See Pref of Devotion being as it were the laying of glowing coals one upon another which presently kindle one the other and make the flame the greater g Dr Daniel Featlâ—ye's Dippeâ—s c p. 7â— 3. And because he lacked in singing of the Lessons the practice of the Church let him know this way was used by the Antients and esteemed by them a beautie no blemish in their â—iturgies so antientlie that Plinie the Nephew h Epist ad Trajaâ—um See Dr Bâ—â—s's Postills upon those words Cum spiritutuo p. â—8 who lived within a hundred years of Christ sends word to Trajan E These Christians before day sing Hymns by turns or Catches alternaâ—im to one Christ whom they esteem a God But thus also the Angels practised Is 6. 3. And the Seraphim â—ried one to another Holy holy holy The Council of Braccaria i c. 21. tells us that this form of interchangable salutation or apprecation the Eastern Churches received from the Apostles I close this with the excellent words of a learned man k Mr John Maâ—tin in hâ—s Seâ—mon caâ—led Hosâ—nnâ—â— p. 1. speaking on these words O Lord. I beseech thee send now prosporitie they are saies he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a quick â—arnest prayer the pattern of the Antiphonies in our Liturgie the choicest part of all and therefore the Devil shoots most of his arrows against it even bitter words To his Eighteenth The Minister's standing up between one prayer and another the Prayer not being so long as to be so soon tired with kâ—eeling Answ 1. This Excepâ—ion would make one that were not somewhat knowing and wary believe that at the end of every such particular prayer we rise from our knees which is most notoriously false For 2. in praying we kneel indeed if the Priest perform any authoritative act because acts of authoritie a See Hooker l. 5. Sect 30. p. 248.
Function as they have a proprietie in their Names while he fears I pray God to increase it 9. â—uch will and do more mind their souls than their bodies to which yet a morsel of bread would yeeld but little refection or gusto 9. His hard words he may enjoy without a rival To his Forty first That every Parishioner must reckon at Easter with the Parson Vicar or Curate where saith he find you that Christ c. did so reckon Answ 1. They needed not because Christians then a See Acts 4. 34 35. wore not their name for nothing were Christians liberal zealous loved Religion 2. S. Paul one of Christ's Apostles robbed b 2 Cor 11. 8. See 1 Cor 9. 4. other Churches and took wages c And can he take wages without reckoning 1 Cor 9. 14. should be translated So hath God appointed or given order to those which pâ—â—ach the Gospel that they should live of the Gospel See Mede Diatr in Loc. p. 328. of them 3. It is a Canon of the same H. Apostle's injoyning the pay of our maintenance Let him that is taught in the word communicate unto him that teacheth in all his Goods d Gal 6. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Rhemists read it very rightly 4. That there is no man in the Kingdom who payeth any thing of his own towards the maintenance and support of his Parish-Minister but his Easter-Offering e Two pence at Eâ—ster or iâ— some parts perhaps a little more is undertaken to be proved by Dr Heylin f In a little Tâ—act called The undeâ—eiving of the Peopâ—â— iâ— thâ— point of Tythes p. 15. In that Tâ—â—ct he observes that Melchisedeâ—â—yâ—hed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abraham to import 't was not of meer courtesiâ— or 〈…〉 in Abâ—ahâ—m Hâ—bâ— 7 6 To which adde v. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abraham was â—yâ—â—ed See â—ls◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 5 See the 〈◊〉 Vet. l 2. c. 13. â— 288. 297. and sure then the Clergie may not be thought burdensome to the purses of the People 6. If Christ did not it will not follow that we may not as is cleared often abundantly 6. Whereas he asks in what Bible we find those names I ask him also in what Bible he finds Trinitie Person Sacrament It 's in vain to quarrel harmlesse names when the things vested with them cannot be impugned reasonably 3 Such are these the name of Vicar and Curate g Of Curate see above are of obvious sense Parson is so called from the French Personne because he personates or represents his Church 7. That any refused the Communion to People that could not pay for it 1 I am not bound to believe upon his word 2 That would not some stiffe proud Schismatick I rather believe if yet that be probable For that Rubrick h Seâ— Cowels Interpreter in â—he Word saies The Bread â—nd â—ne shall be provided at the charge of the Parish and the Parish shall be discharged by order of their houses every Sunday that sure is aâ—ter the susception of the Sacrâ—ment 8. That i After â—he Communion any was raised off her knees at the Sacrament therefore 1 I know not need not believe 3 allow not if it were so 4 judge not till I hear allegata probata 5 know well an enemie saies this and 6 am able to tell othergets stories of himself To his Forty second Our confessing that in the Primitive times Baptism was ministred but twice in the year a Was not â—â—mnonly minisâ—â—ed but eâ— two times â—ubr Easter and Whitsuntide yet saith he it is ordered that the People shall be oft admonished not to defer Baptisme longer than till the Sunday or other Holy Day next following the Birth adding and asking Doth not this savour strongly that Baptism is looked upon as necessarie to salvation Answ â—or certain the man combates winking there being no such thing in the Rubrick as what is in the latter part cited by him the Rubrick onely saying Wherefore the People are to be admonished that it is most convenient that Baptism should not be ministred but upon Sundaies and other Holy daies when the most number of People may come together 2. Can those words found what be infers from them Nothing lesse 3. The close of the Rubrick giving leave if necessitie so requires to baptize at all times 4. At home may seem to found it indeed and the Prodromi and Symmists of our Authour there ground their Exception whereto we say it dreams not of Limbus puerorum as some urge or such a necessity of the Means as he without which the Infant must necessarily forfeit salvation but the necessity of Precept whereby all are bound who delay to attend to the means and Sacrament proposed by God and of the direct ordinarie means * Medii non siâ—t quo non potest sed sine qâ—â— non sâ—let conferrigâ—atia Châ—isti ad sâ—lutem Sacramenia funt causae instrâ—mentales Meta◠〈◊〉 without which Infants dying are out of the course of salvation and so far forlorn Of the dignitie and necessitie of Baptism see Act. 2. 38. 22. 16. Eph. 5. 26 Tit. 3. 5. 1 Cor. 6. 11. Col 2. 12. 1 Pet. 3. 21. Mar. 1 4. 16. 16. To his Forty third about Holy-Daies c. we hâ—ve said enough in sundry places Yet we adde 1. The Primitive or Apostolical Church did observe Holydaies Did he neveâ— hear of the contests about Easter having their Original in the different Traditions of the Apostles S. S. John and Philip proâ—uced by Polycrates for the 〈◊〉 as S. Peter and others by P. Victor for the other side 2. See 1 Coâ— 5. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us keep the â—east Pâ—â—chal or Holy-day b And truly upon this word cereâ—remuâ— may the â—east of our Easter seem to be â—ounded There is not onely a warrant but an order â—or making it a Feast And sure howsoever it will fall out wiâ—h other feasts this of Easter if there weâ—e nothing else hat the Conâ—â—versie that was about the â—ime of keeping iâ— in the very prâ—â—e of the 〈◊〉 Church even immediately afâ—er the Apo 〈◊〉 it were enough to shew it was then generally agreed of alâ— such a Feast was to be kept 〈◊〉 the Apostles themselves kepâ— it 〈◊〉 in his learâ—ed 〈◊〉 on the Text asse◠〈◊〉 〈◊〉 4. 〈◊〉 see also hâ—s 13. 〈◊〉 〈◊〉 upon 1 Cor. 2◠〈◊〉 p. 51â— 523 c. as Rev. 1. 10. a See Doctor Hammond against Mr Cawdrey p. 244. 3. How antient the celebration of Christs's Nativitie is I have declared and proved that it was celebrated in the Primitive Church if that will content him 4. I might inâ—â—ance other Feasts also 5. To his Texts I have accommodated alreadie particular solid Answers 6. To the authority of Beza I oppose that of a far greater Greek Critic and learneder Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dr Hammond whom see on Gal 14. 10. To his
〈◊〉 of all with them Next and 2. I might mention what Mr Hooker e l. 5. Sect. 73 p. 399. hath out of the civil Laws touching two sorts of Wives the primarie and half wife the former of whom this phrase did distinguish from the other Put 3. I may say that this antiquated out-dated phrase means nothing else than I give thee power of my body corpore te meo dignor or dignum censeo or as the Latine Translation of the Book renders it f See Fase Contr p. 241. See also Amb Fisher's Defence of Liturgie l. 1. ch 17. p. 184. with my body I honour thee according to that 1 Cor 7. 4. where the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to have liberty priviledge propertie authoritie see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Joh 1. 12. which but little differs from worship For what greater secular worship or dignitie can there be than for a man to give-up or surrender the proprietie of his bodie to his wife 4. I much like the Answer of the pious Author of the Rationale g Of Marrimonie p. 3â—â— That to worship here signifies to make worshipful or honourable which sensing ha's authentication from the old Translation used by our Book of 1 Sam. 2. 30. which is Him that worships me I will worship i. e. make worshipful for that onely way can God be said to worship man 5. and lastly Let it be considered that Godwin's Moses Aaron this very phrase was used by the Jews as appears by the Dowrie bill taken by Bertram out of the Babylon Talmud a L. 6. p. 261. some of the words whereof are Be unto me a Wife c. and according to the Word of God N. B. will worship honour maintain and govern thee according to the manner of the husbands among the Jews which do worship honour c. their wives faithfully By which we see how well-grounded the squeamish offenses of the Puritan c. at our Book are To his Sixty first Vnjustifiable That in Matrimonie one prayer is to be omitted when the Woman is past Child-Birth where saies he sure they are very skilful Parsons c. that can judge this Answ 1. Surely Sir this is no such hard matter as you would make it Certainly there are some maried for other ends than procreation of children which we may groundedly suppose will never have children For though our Women the English being of greater longevitie may bear children longer than the Spanish or French as an ingenious b Mr James Howel's Instructions for Forreine Travail mihi p. 214 215. Traveller and Writer ha's observed these ceasing to bear about fourtie ours not till about fiftie yet when the woman is comne to that quot of years or is considerably older 't is fairly judicable upon a reason in nature easilie assignable that though there be some rarer cases to the contrarie she will have no children especially her Lord being old also 2. His insulse malicious and despiteous scoffe that follows we let passe as resolved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pray God my soul may be bound in the same bundle of life no doubt with the devout conscientious users of our holy and venerable Book To his next which he mis-figures 59th That the new-maried Of Matrimonie persons the same day of their Mariage must receive the Communion where saies he they that will understand rule or reason for this practise must go to Rome at least Answ 1. His c Hooker l. ◠§ 73. p. 399. word will be taken before that of six hundred of Mr P. that said To end the publick solemnitie of Mariage with receiving the B. Sacrament is a custome so religious and so holy d That the parties might be put in mind of mingling spiritual with earthly joy as also 2 of the end of Matrimonie i. e. the enlarging the number of the Saints whole Communion is most lively represented in the Lord's S. 3 of the union of Christ and his Church here most plainly exhibited that if the Church of England be blamable in this respect it is not for suffering it to be so much but rather for not providing that it may be more put in ure 2. Even the Laws of Romulus saies Dionys Halic a Antiq. l. 3. concerning Mariage are therefore extolled above the rest among the Heathens which were before in that they established the use of certain special solemnities whereby the minds of men were drawn to make the greater conscience of Wedlock c. To like purpose if there be any thing in Christian Religion strong and effectual it is the H. Sacrament 3. In the place cited a little above Tertullian saies Whence shall I be able to declare the felicitie of that Matrimonie which the Church fastens and the Sacrament b Oblatio Ergo ad sacrum quod hic Oblationis nomine intelligit sponsus sponsa conveniebant c. B. Rhenanus in Loc. confirms 4. If men's luxurie and brutishnesse hath made this Service so holy and so behoofeful the Communion being the great strengthener of the soul to seem out of season at this time when yet our Rubrick exacts it indispensably at the time of Espousals no manner reason that the Church should lay-down her requisition for the receiving of the Sacrament unto their unexpressible good 5. And now sure the reason of this Injunction is obvious and neere-hand enough neither is it beyond the sea that he should say who shall go over the sea for us that we may understand it and do it c Deut. 30. 13. 6. Clandestine Mariages which he here rudely mentions we are far enough from approving and for his scoptical and false charging the Church and Liturgies of England therewith a wrong most grosse we return S. Stephan's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Acts 7. 60. To his next Sixtieth That in Vis of the Sick it is said I absolve thee from all thy sins which power saies he God hath not given to any person e See Doctor Boys's Postills p. 523. edit MDCXXIX Answ 1. Absolution Christ solemnly stated on the Priest in his Disciples by several acts first to S. Peter as the mouth of the Apostles Mat 16. 19. then by way of promise to them altogether ib. 18 18. then by way of actual instating it on them breathing that power and the H. Ghost on them together John 20. 23. and is most distinctly named by Jam. 5. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not they shall be forgiven as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sins being a Faem plur will not agree with the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Sing Num. and belong'd onely to Gods act of pardoniâ—g him but impersonally Pardon or Absolution shall be given him f absolvetâ—r eâ— Apparent therefore it is that God ha's given this power to lawfull Priests or Ministers 2. For the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as urged against the due power or function of Bishops For 5. besides what ha's been already said to strip this Reason of all armour of proof 't will equally militate against the Lords Temporal as against the Bishops the Lords Spiritual for neither should those be like the Lords of the Gentiles in the fore-mentioned regards But we shall Retort his Argument from the very next verses in the two Evangelists to those cited He that is greatest among you let him be your minister or as the yonger as that signifies Officer thus If there must be one greatest among the many Ministers one that should be a continung Minister or servant to them or for them one that serves relieves provides-for 'em the Office directly of a Governour then there is to be an Imparitie among them which is contrarie to the Presbyterian or Sectarian Equalitie But so and such there ought to be Therefore there must be a standing Inequality or Superioritie in authoritie power and jurisdiction and not onely in dignitie Again If our B. Lord had mean't to forbid all Priestly Jurisdiction Another Argument may be fetch 't from S. Mat. 28. v. S. Luk. 27. v. by the comparison there As you have me for an example whom though you justly and truly call Lord and Master for sol am yet I am among you as he that serveth Albeit that all the LXX had the power immediately from Christ yet it is as evident that our Saviour made a clear difference between the XII Apostles and the rest of the Disciples which is set down by three of the Evangelists whereof S. Mark calls it an Ordination c. 3. 15. and S. Luke saies of them he chose 12. c. 6. 13. c His Majesties third Paper to the Ministers at Newport p. 343. Consider the mention of 12. thrones not 70. Mat. 19. 28. Consider the style by an Article of eminence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the twelve as Patriarchs of the Church Consider that Joseph Justus chosen Bishop Acts 1. 23. was one of the seventy Dorotheus in Synopsâ— of this nature he would have said where 't was natural and needful to say so I will have no Powers Degrees and Ranks among you one above and over another or others as now between the High Priest inferiour Priests and Levites But He forbids no such matter c. onely interdicts such inslaving dominion and domineering rule as the Lords of the Gentiles c. Therefore c. And so his places of H. Text are far enough from affording an Argument like David's stone as he saies and hoasts to knock the Goliah of Episcopacy on the fore-head if it be such it will rebound and mortally wound him and his lewd cause and lay it a-bleeding yea dead for ever To his Second Argument summarily this Because to put one Bishop over diverse particular Churches is directly contrarie to what the Spirit of God hath appointed and therefore must needs be unlawful His Proof Because the H. Ghost hath appointed several Bishops in one particular Church which he confirms from Acts 20. 28. Phil. 1. 1. Answ 1. We denie the Minor if this lie as a Categorical Syllogisme and say that there is no validitie in his Proofs The Elders of Ephesus mentioned Acts 20. 28. were Bishops in the restrained Ecclesiastical sense as distinct from and above Presbyters in the modern notion of it Bishops either of the Asian Church of that whole Region or at least of the Ephesian Province A most credible person a S. Irenaeus l. 3. c. 14 Ab Epbeso reliquis civiâ—atibus convoâ—atos esse living neer those times being an Auditour of S. Polycarp the first Bishop of Smyrna not contradicted by any contemporarie yeelds a very competent authoritie to prove this when 't is his testimonie of these Ephesine Elders that they were the Bishops of all Asia * called together from Ephesus * and the rest of the neerest Cities adjoyning ** Note Ephesus was the chief Metropolis of all Asia it And 't is a Maxime of the Greek Scholiast on 1. S. Peter 1. 5. The Book of the Acts used to call the Bishops Elders b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But because these Authorities will be of no value with my Author 2. We 'l see what Proof of our Assertion Scripture yeelds and first of this kind occurs S. Paul's Addresse to them in this style v. 18. Ye know from the first day I came into Asia after what manner I have been with you at all seasons which is an addresse to the Elders of Asia indefinitely Again secondly we produce those words v. 25. And now behold I know that ye all among whom I have gone preaching c. which evidently addresses the speech not onely to the Inhabitants or the pretendable Elders of one City but to all those as many as were then present among whom he had gone preaching the faith of Christ c See Oeenmenius on S. John 2. going through all the Region and preaching the Gospel and not onely to those of Ephesus For Proof of this last see Acts 19. 21. And v. 2. expresse places Thirdly there 's no reason to imagine that S. Paul taking his solemn last leave of them v. 38. should not so much consider them as to call for or desire to see any of the rest of his Sons the Governours of the inferiour Churches to whom he had committed that numerous flock now so universllie in danger of Wolves d See Doctor Hammond on Acts 11. 30. 3. To his other place Phil. 1. 1. mentioning onely Bishops and Deacons and consequently as they interpret Presbyters in the Modern Notion and Deacons and no Bishop we say 1 some take the words as belonging to the persons saluting and not to the persons saluted to this sense Paul and Timotheus with the Bishops and Deacons to the Saints at Philippi c. 2 Some and that with great probabilitie affirm Epaphroditus was then actually Bishop of Philippi but not to be mentioned in the Inscription of the Epistle because he was not then at Philippi but with S. Paul at Rome when that Epistle was written 3 Others say that though it be as is pretended Bishops being interpreted of Presbyters and so excluding Bishops as that signifies persons having a majoritie prelacy or superioritie over many inferiour Presbyters within a certain Precinct yet it is not thereby evicted that there is no other standing Office in the Church besides there appearing say those a See His Majesties â—d Paper delivered to the Ministers attending at Newport p. 270. p. especially 408. that thus answer another manifest Reason why that of Bishops might not be so proper to be mentioned in that place viz. because in the Church which the Apostles themselves planted they placed Presbyters under them for the Office of Teaching and took upon themselves the care and reserved in their own hands the
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