A defence of the vindication of the deprived bishops wherein the case of Abiathar is particularly considered, and the invalidity of lay-deprivations is further proved, from the doctrine received under the Old Testament, continued in the first ages of christianity, and from our own fundamental laws, in a reply to Dr. Hody and another author : to which is annexed, the doctrine of the church of England, concerning the independency of the clergy on the lay-power, as to those rights of theirs which are purely spiritual, reconciled with our oath of supremancy, and the lay-deprivations of the popish bishops in the beginning of the reformation / by the author of the Vindication of the deprived bishops.

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Author:	Dodwell, Henry, 1641-1711.
Title:	A defence of the vindication of the deprived bishops wherein the case of Abiathar is particularly considered, and the invalidity of lay-deprivations is further proved, from the doctrine received under the Old Testament, continued in the first ages of christianity, and from our own fundamental laws, in a reply to Dr. Hody and another author : to which is annexed, the doctrine of the church of England, concerning the independency of the clergy on the lay-power, as to those rights of theirs which are purely spiritual, reconciled with our oath of supremancy, and the lay-deprivations of the popish bishops in the beginning of the reformation / by the author of the Vindication of the deprived bishops.
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Print source:	A defence of the vindication of the deprived bishops wherein the case of Abiathar is particularly considered, and the invalidity of lay-deprivations is further proved, from the doctrine received under the Old Testament, continued in the first ages of christianity, and from our own fundamental laws, in a reply to Dr. Hody and another author : to which is annexed, the doctrine of the church of England, concerning the independency of the clergy on the lay-power, as to those rights of theirs which are purely spiritual, reconciled with our oath of supremancy, and the lay-deprivations of the popish bishops in the beginning of the reformation / by the author of the Vindication of the deprived bishops. Dodwell, Henry, 1641-1711. London: [s.n.], 1695.
Subject terms:	Dodwell, Henry, 1641-1711. -- Vindication of the deprived bishops. Hody, Humphrey, 1659-1707. -- Letter from Mr. Humphry Hody, to a friend, concerning a collection of canons. Hody, Humphrey, 1659-1707. -- Case of sees vacant by an unjust or uncanonical deprivation. Welchman, Edward, 1665-1739. -- Defence of the Church of England. Church of England -- Bishops -- Early works to 1800. Nonjurors -- Early works to 1800. Bishops -- England -- Early works to 1800. Dissenters, Religious -- Legal status, laws, etc. -- England -- Early works to 1800.
URL:	https://name.umdl.umich.edu/A36241.0001.001
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Table of Contents

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title page

THE CONTENTS.

§ I. The Doctor's late Book, no Answer to the Vindication.

§ II. The Baroccian M S, disproved by the Vindicator, and not defended by the Doctor.

§ III. He has not of∣fered at any An∣swer to the Ar∣guments against him in the first part of the Vin∣dication.

He also grants the Proposition principally dis∣puted between Us concerning the Invalidity of Lay-deprivations, and takes no care to prevent the Con∣sequences of that Confession.

§ V. The Doctor gains nothing by his changing the state of the Qustion.

§ VI. The Doctor's whole Proof un∣conclusive, ad∣mitting the In∣validity of Lay-deprivations.

§ VII. The Doctor's limitations of his own pretended self-evident Max∣ime, do all of them prove our Case unconcerned in it. Chap. 1.

§ VIII. Submission of Subjects to the Ecclesiastical U∣surpers is sinful by the Law of God.

§ IX. Such Submis∣sion would make the Ecclesiastical Subjects Accom∣plices in the In∣justice.

§ X. The same sub∣mission in the Clergy is sinful, on account of the Oaths they have taken to the of Rightful Pos∣sessors Canonical Obedience.

§ XI. Our Principles afford better Rea∣sons why the un∣just deprivations of Synods may be received without the deprivea Bishops consent, than those insist∣ed on by the Doctor.

§ XII. There is gre•• disparity between the Obligations of a competent, and an incompe∣tent, Authority.

§ XIII No reason to reckon on the per∣sumed consent of the Bishops inju∣red by an Invalid deprivation, for discharging their Subjects Consci∣ences from Duty to them.

§ XIV. Our deprived Fathers give publick Signifi∣cations that they do challenge their old Rights, as far as is ne∣cessary in their Circumstances.

§ XV. The Oaths of canonical Obedi∣ence to our Fa∣thers still obli∣ging.

§ XVI. The comply∣ance with Usur∣pers is also there∣fore sinful, be∣cause Usurping Bishops are real∣ly no Bishops at all.

§ XVII. The Evil of Sin, and Scandal in complying, greater than that of Persecution which is avoided by it.

§. XVIII. The Evil of Schism not avoid∣ed, but incurred, by complying with the Usurp∣ers.

§ XXI. The abuses that may follow on Compliance, are a just reason to refuse it, where it is not otherwise, in Conscience, due

§ XX. No security •ere that com∣pliance will not be abused.

§ XXI. That abuse it a greater mis∣chief than that it can be made a mends for by the Doctors Ex∣pedients.

§ XXII. The main de∣dsign of the Do∣ctors new Book in arguing from Facts already overthrown by the Vindicator, yet no notice ta∣ken of what was there said.

§ XXIII. The Doctor himself is unwil∣ling to stand by the Consequen∣ces of such like Facts as himself produces.

§ XXIV. The Doctors remark against the Rea∣soning of the First Parts of the Vindica∣tion concerning the Possession of Corne∣lius turned against himself.

§ XXV. The Doctor's Book offorded no Subject for a Re∣ply, but what would be Perso∣nal.

§ XXVI. The Doctor's turning the Dis∣pute to later Facts draws it from a short and decisive, to a te∣dious and litigi∣ous, Issue.

§ XXVII. We have no reason to suffer our selves to be overruled by him in these Arts of diverting Us.

§ XXVIII. We decline his Topick of Facts, rather because it is undecisive than because we think it disad∣vantageous to Us.

§ XXIX. For want of some other Subject relating to the Vindication, we here pitch on the Case of Abiathar.

§ XXX. This Fact is not commended in the Scripture as a Precedent.

§ XXXI. The Magistrate could not by the Doctrine of that Age, have any direct Power over the Priest-hood.

§. XXXII. The Benefits of the Priest-hood out of the Power, and far greater than any in the Power, of the Ci∣vil Magistrate.

§ XXXIII. The ancient Jews of the Apo∣stle's Age did be∣lieve their Priest hood available to a future and a eternal state.

§ XXXIV. And consequent∣ly, did expresly own it for mor Honourable than the Magistracy it self.

§ XXXV. This same Reasonning holds on account of the Priest repre∣senting GOD, though without relation to a Future State.

§ XXXVI. And that also according to the Opinions of those times.

§ XXXVII. Solomons Act on Abiathar was on∣ly of Force.

§ XXXVIII. VVhich Force might, in the Consequence ren∣der the Exercise of his Right im∣practicable.

§ XXXIX. Yet Solomon was in Consci∣ence obliged to be cautions in exercising this Force against the Priest-hood.

§ XL. What Solomon did was only to fullfill what GOD had be∣fore threatned against the Fa∣mily of Eli.

§ XLI. Abiathar was not then the High-Priest▪ properly so called, but Zadok.

§ XLII. There were in those times two High-Priests at once; the chief, such as Zadok was, of the Fami∣ly of Eleazar, the lower, such as Abiathar, of the Family of Itha∣mar.

§ XLIII. No deprivati∣on of the Posteri∣ty of Phineas in those times.

§ XLIV. Zadok put in the room of Abi∣athar, as to the Courses of Itha∣mar, which were not under him before.

§ XLV. The Jews, by our Principles, could not justify a separation on account of Abia∣thar. Their Case not like Ours.

§ LXVI. When Invasi∣ons had passed into a Prescrip∣tion, as in our Soviour's time, he that was in Possession had really the best Title.

§ XLVII. Among the Jews, the true High-Priest was to be known by his possessing the One Altar. A∣mong th Christians, the true Altar was known by its be∣ing possessed by the true Bishop.

§ XLVIII. The Reasons for Exemption from the Power of the Prince stronger on our deprived Fathers Case, than in the Case of Abiathar. Our Bishops are pro∣perly Priests.

§ XLIX. The Gospel Priest-hood more Noble than that of Abiathar. The same Rea∣soning therefore holds now which did then; but now more strongly.

§ L. This Reason∣ing was admit∣ted in the Apo∣stolical Age. Particularly by Clemens Roma∣nus. He also Vin∣dicates the Churches Rights against Lay-de∣privations from Jewish Prece∣dents.

§. LI. He does it also by the same Princi∣ples, as by him owned agreeable to the Constitution of the Gospel.

§ LII. He draws the like Inferences from those Rea∣sonings, in Pra∣ctice, as we do.

§ LIII. The Laity can∣not now pretend to any Indirect Right of depriv∣ing Bishops, as the Jewish Princes could in the Case of the Jewish Priesthood.

§ LIV. Our Reasoning against the Ma∣gistrates Right of deprivation in Spiritual proceed Universally, and therefore in Case of Temporal Crimes, also the owning such a Power would have been Perni∣cious to the Prim∣itive Christians also, who were charged with Temporal Crimes▪

§ LV. The Spiritual Rights of Our Fathers have been now inva∣ded by Civil Force. Bare Characters. without Districts not sufficient to preserve the Church as a Bo∣dy.

§ LVI. Supposing the Church and Christian State had made one Body, yet more had been requi∣site to make that Supposition ap∣plicable to our present Case, which is not yet taken notice of.

§ LVII. The Prince account of his being only a Christian, has no Title to any Spiritual Autho∣rity.

§ LVIII. A whole Na∣tion, by Bap∣tism, may be made one So∣ciety in the Church, with∣out prejudice to their being still a Society distinct from it.

§ LIX The Church's Obligations are more necessary for the subsisting of the State, than those she receives from the State are for hers.

§ LX. The Benefits received by the State from the Church, are also greater than those which the Church receives from the State.

§ LXI. If the State had been capable of conferring the greater Obliga∣tions, yet a good Pious Magistrate could not, in rea∣son, desire su•h a recompence as should oblige the Church to yield any of her Anci∣ent Rights.

§ LXII, Princes have been allowed by the Church a Right to keep Persons out, not yet Canonically possessed; but not to turn any out, who were already in Pos∣session of Bishop∣ricks. And that without any pro∣per Cession of Right on the Church's part.

§ LXIII. The Power of turning out Bi∣shops once Pos∣sessed, too great to be granted on any Considera∣tion whatsoever.

§ LXIV. In this Case, particularly, no Temporal Fa∣vour whatsoever can make a∣mends for the loss of the benefits of the Spiritual So ciety. There can therefore be no implicite Con∣tracts for such an Exchange that can in Equity o∣blige the Ecclesi∣astical Gover∣nours to perfor∣mance, tho' it had been in their Power to make such a Contract.

§ LXV. But here it is not in the Power of the Ecclesiastical Governours to make such a Contract.

§ LXVI. It is not a∣greeable to the mind of GOD, that the Church should so concorporate with the State, as that the Bi∣shops should be deprivable at the pleasure of the Civil Ma∣gistrate.

§ LXVII. The Magistrate is by no means, a Competent Iudge of the Church's Inte∣rests.

§ LXVIII. The Surrendry of the Clergy in Henry the VIIIth's time, cannot oblige their Posterits now.

§ LXIX. No Reasoning from the Rights of the Jewish Princes to the Rights of Chri∣stian Princes now.

§ LXX. Our Present deprivations not justifiable by e∣ven our present Secular Laws.

§ LXXI, The Conclu∣sion.