with his Presbytery But the Bishops themselves were judged by the Synod Moreover when the world began to be filled with Churches and the Metropolitanes themselves stood in need of particular Government over themselves for although they grew in number Patriarches yet all were not according to their places either prudent or vigilant for in all orders of men Note those of worth are but few the Fathers did commend the care of whole Provinces together unto certain Bishops of the chief Cities which persons they afterward called Patriarchs Thus far Bucer there And after noting the abuse of these powers and the usurpation of them by the Bishops of Rome whom hee calleth Antichrist which I note to evidence that a man may be full for Episcopacy yea and Archiepiscopacy and yet be as full against Popery which some should mark hee subjoyns what is very considerable in these times viz. At quia omnino necesse est ut singuli Clerici suos habeant proprios Custodes Curatores instaurenda est ut Episcoporum ita et Archidiaconorum aliorumque omnium quibuscunque censeantur nominibus quibus portio aliqua commissa est custodiendi gubernandique Cleri authoritas potestas sed vigilantia animadversio ne quis omnino sit in hoc ordine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But because saith hee it is altogether necessary that every Minister and Clergy man should have their proper Guardians and Governours both the Authority of Bishops Bishops and of Archdeacons Archdeacons and of all * As Metropolitanes c. other officers by what names soever they be called unto whom any part of the power of guarding and governing the Ministry is committed ought to be restored As also watchfulness and observation least any man whatsoever of this profession be without government and not under rule Thus far hee With whose testimony not onely for his learning and piety both which were eminent in him but also for his reference to this Church as having been one of the reformers of it I close these Allegations and Witnesses Vide Bucer Script Anglican Onely adding this That had the Reformed Churches beyond the Seas observed this counsel of these their own learned men they had not given that advantage to the adversary by making a Schism in Government from the whole Universal Church scandalizing it also Nor had they given occasion to those who out of true or pretended imitation of them have brought Scotland and by it England the glory and refuge of the Reformed Churches and by both Ireland into those horrid confusions which have fallen upon them upon that quarrel as is noted by (a) Icon. Basilic Medit. 17. one who well knew and is not denyed by (b) Ministeâ—s Reasons for Reformation 1660. in the Preface others who had no small activity in blowing those fires some coals whereof they have still retained and by them attempted to kindle new flames as is noted by (c) Kings Declaration Oct. 5. 1660. pag. 7. another Authentique Author And for those our Brethren who had destroyed this Government among us it is to be feared it may be in many of them upon the like ground that the Rabbin saith the Jew the body of them D. Kimchi in Isa 53.9 for so hee expoundeth that Prophecy which the Chaldee Version applies to the Messiah as wee do was slaughtered in the captivity whilst hee explains those word with the rich in his death Hee saith it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Which sentence because it is in Rhyme wee may thus render The Wether had no fault but that His fleece was good and hee was fat Mark 12.7 According to this Come let us kill him and the Inheritance shall bee ours As it hath appeared since SECT III. Exceptions against the Government and Discipline THe Brethren the Authors of the former Tract Reasons of the necessity of Reformation p. 40. except also against the Government and Jurisdiction of the Bishops First That it is not by Divine Right in this Nation but that the Church of England is founded in the estate of Prelacy within the Realm of England by Law and authority of Parliament onely Where first we accept of their Concession Prelacy Episcopacy established by Law in England 25. Edw. 3. Anno 1350. then our Church Government by Episcopacy is established by Law in this Nation Now if they have this office by Law they must also have a power for the Execution of it as a Prelacy that is a superiour order of men to govern in Ecclesiastical Affairs which is their jurisdiction and power to exercise Discipline But the Brethren reply Object that this is taken away by the Act of 17th Carol. I. 11. wherein their sitting in Parliament is removed and the power of the King to authorize Commissioners for Causes Ecclesiastical which was granted by an Act 1. Eliz. cap. 1. Reas neces ref Pag. 51. And that there is not any branch or clause in that whole Act that gives more or other jurisdiction to Bishops or any other Ecclesiastical persons whatsoever But Answer unto this is given elsewhere in this Treatise therefore I leave it here and come to that which is more material viz. The Divine Right at least by consequent of that function Which having evidenced so plentifully before out of both Ancient and Modern Testimonies and those of some the greater Lights of the Reformed Churches And replyed to the Objections on the contrary And particularly because the Brethren do not here oppose it I shall need to say the less Onely take a verdict from one whom some of the Brethrens opinion cite as a witness which is St. Cyprian Which will at once carry with it both the Divine Right and also the inseparable adjunct of it though not a sole yet a superiour jurisdiction For that of sole jurisdiction seems a needless quarrel seeing the Bishop doth neither exercise any part of it alone but with others assistance and without which assistance hee cannot orderly administer it And the Church declares her self whilst shee appointeth in the ordering of Priests and consecrating of Bishops one of the greatest Acts pertaining to Government that there shall be other also assistant to the Bishop in Imposition of hands Though in that lesser point of Confirmation of Children and ordering of Deacons it is not so appointed though not excluding it But as I said Cyprian hath these words Neque enim aliunde haereses abortae sunt Cypr. lib. 1. Ep. 3. Vide in eand sentent ips lib. 3. Ep. 1. aut nata sunt Schismata quà m inde quod Sacerdoti Dei non obtemperatur Nec Unus in Ecclesia ad tempus Sacerdos ad tempus Judex vice Christi cogitatur Cui si secundum Magisteria divina obtemperaret fraternitas Universa nemo adversum Sacerdotum Collegium quicquam moveret Let not the Reader nauseate this once or twice
repetition of this Testimony Non Crambe bis cocta haec bis repetita placebunt In Musick streins often repeatâ—d are In mental harmony why is' t a jarr nemo post divinum judicium post populi suffragium post Coepiscoporum consensum judicem se non jam Episcopi sed Dei faceret Nemo dissidio unitatis Christi Ecclesiam scinderet c. For from no other root saith hee either Heresies spring or Schisms do arise than from this That Obedience is not given to the Priest or Minister of God so hee calls the Bishop by way of eminency as the words following declare And that it is not considered that there is for the time but One Priest and but ONE JUDGE in Christs stead To whom if the WHOLE Church according as the Scripture hath appointed were obedient no man would move any thing against the Colledge of Ministers no man after Gods sentence the peoples suffrage election or approbation after the consent of the other Bishops would make himself Judge not now of the Bishop but of God himself In which Testimony onely by the way noting that populi suffragium must be according to Calvins observation not properly an Election though in a large sense it may be called so according to that of the former Author elsewhere Quum ipsa plebs maxime habeat potestatem L. 1. Ep. 4. vel eligendi dignos Sacerdotes vel indignos recusandi That the people have chief right either to chuse good Ministers or of refusing those that are bad But either a signification of their desire whom they would have or else an approbation of the Election made by the Bishops and confirmed by the Magistrate So Calvin Instit lib. 4. cap. 4. s 12. Cap. 13. Laodic Concil Est quidem illud fateor optimâ ratione sancitum in Laodicensi concilio ne turbis electio permitteretur primum soli Clerici eligebant offerebant Magistratui tum ad multitudinem res deferebatur Aut si à multitudine incipiebatur tantum id fiebat ut sciretur quem potissimum expeteret It is saith hee I confess excellently decreed in the Councel of Laodicea that the election of Ministers should not be permitted to the people But first the Clergy did chuse then they presented him to the Magistrate and lastly hee was propounded to the people c. But this occasionally onely to prevent mistaking As to the former Testimony of Cyprian out of it wee learne First That the eminency of one Minister above the rest in Government is of Divine Institution Post Judicum divinum Secondly That hee being chosen hath a sole superiour power of judgement in the Church to whom all must be obedient I say not hee hath a sole power absolutely but a sole superiour power over all within his Diocess and Jurisdiction by this Testimony whatsoever is to be said of the thing it self according to the Word of God And indeed the liberty or advantage that Civil Laws give of exercising Episcopal Authority doth not imply they have no other The Church hath taught us they may concur Will you such as be unquiet disobedient and criminous within your Diocess Book of Consecrat Q. At the consecrat of a Bishop correct and punish according to such Authority as yee have by Gods Word and as to you shall be committed by the Ordinance of this Realm 〈…〉 Ecclesiastical whether in order or degree which at present wee dispute not be according to Scripture as before hath been shewn Government and Jurisdiction cannot bee separated from it although the Laws should not confer any yea forbid it seeing the Church cannot subsist without Government which cannot be exercised regularly without Bishops Cypr. lib. 8. Ep. 3 The same Cyprian and in the same Epistle now cited shewing it to be the design of Satan in setting men to oppose godly Bishops that so hee may destroy Discipline and by that the Church it self saith Apparet quis impugnet non scilicet Christus qui Sacerdotes aut constituit aut protegit sed ille qui Christi adversarius Ecclesiae ejus inimicus Ob hoc Ecclesiae praepositum sua infestatione persequitur ut Gubernatore sublato atrocius atque violentius circa Ecclesiae naufragia grassetur Who it is and upon what design that opposeth Episcopacy It appears saith hee who opposeth the Bishop to be sure not Christ who either appointeth or protecteth Bishops But hee who is Christs adversary and his Churches enemy for this end persecutes and infests the Church Ruler that the Pylot being taken off hee might with greater cruelty and violence make spoil and shipwrack of the Church Thus far Cyprian And this here for the Right of this office in humane and divine SUBSECT II. THe next is whether it bee a distinct Order from or a superiour Degree above the Presbytery or ordinary Ministry Whether Episcopacy be a different order Necess Ref. p. 42. Touching the judgement of the Church of England in which point there need not be any great controversie if men that have little else to defend themselves were not too captious of words Of which sort of controversies the Apostle giveth warning viz. 2 Tim. 2.14 That wee should not strive about words without profit Answ 1 The Preface to the Book of Ordination of Ministers saith Preface to the Book of Ordination It is evident to all men diligently reading holy Scripture and Ancient Authors that from the Apostles time there have been THESE ORDERS of Ministers in Christs Church Bishops Priests and Deacons which offices were evermore had in such reverent estimation that no man by his own private authority might presume to execute any of them Where it is plain that saying these Orders and then naming three it is as much as if it had said These three Orders which is the Exception the Brethren have against it And because it calleth them presently Offices But that altereth not what it said before for every order is an office and every office is in some order Again they evidently prevaricate for whereas they say that the passage Almighty God which hast appointed divers orders of Ministers in the Church or in thy Church is in one prayer at the consecration namely of a Bishop It must be noted that it is three times in the book viz. At the ordering of a Deacen of a Priest and consecrating of a Bishop Now applying this word in prayer divers orders of Ministers to every one of those offices Can any man in his conscience doubt but that they took them for several orders who compiled the book and which being confirmed by Parliament and Convocation 8. Eliz. cap. 1. is the judgement of the Church of England in this point although it doth not every time it mentions the Bishop name order but sometime Office and Ministry That the book calls the inauguration of a Bishop Consecration of Bishops not an ordering but a Consecration doth not overthrow what
salus in summi Sacerdotii dignitate pendet cui si non exors quaedam ab omnibus eminens detur Potestas Hieron adâ—ers Luciferiaâ— Circ Med. tot in Ecclesiis efficientur Schismata quot Sacerdotes unde venit ut sine Chrismate Episcopi Jussione neque Presbyter neque Diaconus jus habeant baptizandi The safety of the Church saith hee depends upon the dignity of the chief Priesthood so hee calls Episcopacy unto which unless there be granted an exempted and above all eminent power there will bee so many Schisms in the Churches as there are Priests whence it comes to pass that without the Ordination â—hrismate and Authority Jussione of the Bâ—â—hop neither Presbâ—ter nor Deacon hath power to baptize Which last words exclude the notion of this place its being understood of Christs Again Ut Pontifices Christi qui tamen rectam fidem praedicant Ad Theophilum advers Error Jo. Heros Tom. 2. non Dominorum metu sed Patrum honore reveremur non sumus tam instati cordis ut ignoremus quid debeatur Sacerdotibus Christi c. That wee may saith hee those namely which preach the Orthodox Faith prosecute such Bishops not with the fear of Masters but the honour of Fathers For wee are not so swollen with pride that wee understand not what is due to the Priests of God Now in these places Although hee do sometimes imply Episcopacy to be of divine Authority as where he compares it to the office of Aaron Sometimes Apostolical as where hee saith it of their Tradition And sometimes Ecclesiastical but by the Authority of the whole world yet in all hee acknowledgeth such power in the Bishop to do that in the Church that none other may either in the nature of the thing as the extirpation of Schisms which could not be done before or in the right of Authority as Ordination and imposition of hands without which the Presbyters have no power at all not so much as to baptize So that let Episcopacy and Presbytery differ in order or in degree onely so long as some main parts of Jurisdiction can be performed onely by him or not without his pre-eminent Authority why struggle wee with that truth and that sword of the Spirit on which edge soever whereof wee fall wee are certainly wounded The General is but a souldier to use the Brethrens own comparison but may hee not do something that a common souldier yea the whole Council of Commanders cannot do So the Pylot in a ship not onely for his skill but for his place Magistrates may be said all to bee in the same order and to differ in degree one y But what Protestant is so weak of head and wilde of heart as to top Tyburn for denying the Kings Supremacy It being granted that there is the same use of a Bishop in the Church as of an Emperour or Commander in chief in an Army For the Church is an Army with banners as both Hieron Cant. 6.4 and the Brethren yeeld the question is not in what raâ—k or file but in what pâ—ace and power Not what Name but what Authority hee hath But too too much of this Criticism SUBSECT III. Necessit Ref. p. 44. TO that which the Brethren oppose viz. That there are examples of Ordinâ—tion in the New Testament without a Bishop if the assertion were strong yet is the proof weak For the laying on of the hands of Simeon Niger of Lucius of Cyrene and Mana en mentioned upon Paul and Barnabas Act. 13.1 was no Ordination for the one was an Apostle and the other an Evangelist before It was but a special and solemn mission Imposition of hands in which case laying on of hands was usual in that * Eam ceremoniam mutuati fuerant Apostoli ex veteri gentis suae consuetudine Cal. in 2 Tim. 1.6 Heb. 7. Nation even by those who were not properly Ecclesiastical men as Jacob laid his hands upon Ephraim and Manasseth and even among our selves wee often lay our hands on the head of a childe when wee pray God to bless him This imposition of hands therefore doth not argue â—urâ—sdiction in this place but the symbol of Blessing For if it were and that without controversie the less is blessed of the g eater Then must these Brethren be superiours to the Apostle Paul and Barnabas none of them beiâ—g an Apostle themselves which I suppose the Brethren will not say Mat. 18. Our Saviours laying his hands upon the children and blessing them was according to the custome though with more than common efficacy and authority That afterward it was applied to Ordination and by a Metonymy set for Ordination it self 〈…〉 doth not make it proper unto that but makes that the more solemn by this Again it might be said that these named in the Church of Antioch were Prophets as the Text calls them and Teachers but such as were Apostolical men such as Barnabas who afterward visited in his own name being accompanied by John Mark Act. 15. for societies sakes the Churches of Cyprus and 't is like several others also So that such persons are sometime called Apostles Rom. 16.7 Andronicus and Junia were of note among the Apostles Titus and the Brethren sent to Hierusalem are said to be the Apostles so in the original of the Churches And some were tryed 2 Cor. 8.23 which said they were Apostles but were not Rev. 2.2 which could not be understood of the Twelve nor of Paul Thirdly What might be done by extraordinary power or precept of the Holy Ghost doth not prejudice the observation of order where there is no such foundation Numb 23. Else every man that sees such a thing as Phinees did might do present execution Fourthly What might be done by such as were no Bishops where no Bishop was appointed doth not justifie the usurpation of those who contemn such Authority Moses did consecrate before Aaron was instituted but afterward it had been intrusion for him so to do Exod. 24. And the young men did sacrifice before the institution of the Priesthood might they do so also afterward 1 Tim. 4.14 Calvin in loâ— That Timothy was ordained by the laying on of the hands of the Presbytery The text saith But Calvin saith that hee rather thinketh it was the office than the Colledge of the Presbyters But howsoever yet this excludes not the Apostles presence who elsewhere saith it was by the Imposition of his hands Yea so 2 Tim. 1.6 that huc magis inclinat conjectura unum tantum fuisse qui manus imponeret That the conjecture leads rather to think that one onely laid on hands though in the name of the rest saith Mr. Calvin Sole Oâ—dinâ—tion Which may obstruct the Brethrens confidence that say there is no example in Scripture of sole Ordination but for this we contend not To say that the Ordination by the Presbyters made him a Preaching
But all this so as that no Article of the Confession no point of Doctrine no part of Worship is altered And yet the Brethren have raised such a hue and cry as if the later Bishops yea and Princes not excepting Queen Elizabeth had a design to corrupt the Articles to poison the Worship to impose unestablished things upon the conscience and liberty of the Subject and to punish men for disobedience thereunto As if all Religion were pessundated and Omnia in pejus ruere retro subâ—apsa referri All goes to ruine Thames to Tyber flows Th' Assembly to a Convocation grows As if as Pauls by the Brethrens fautors so the whole Church were like to be an Augaean Stable Well spake Tertullian of their fathers Prescript adv Heres non longè ab initio Scripturas obtendunt hac suâ audacia statim quosdam movent in ipso verò congressu firmos quidem fatigant infirmos capiunt medios cum scrupulo dimittunt They pretend Scripture saith he and by this their confidence they presently move some In disputation they trouble those that are strong they take the weak and send away the middle sort with doubting I conclude that notwithstanding the exceptions of the Brethren the Common-prayer-book as well as the Articles Act for uniformity of Com. prayer is established by Act of Parliament And that therefore If any manner of Parson Vicar or other whatsoever Minister shall preach declare or speak any thing in the derogation or depraving of the said faid Book or any thing therein contained or any part thereof and shall be thereof lawfully convicted shall forfeit c. I have done with the second Head of Objections viz. The establishing of the Liturgy and Worship Subsect 3. Discipline established Object I Come to that against the third the Discipline which they say is not established neither The discipline not establish'd They instance in the Episcopal Courts and Canons the first whereof is Jurisdiction Now the Bishops are of age Answ let them speak for themselves One of them Arch-bishop Whitgift against T. Cartwright Bishops Courts Lord Cant. speech at the censure of Dr. Bastwick c. in the Preface and the greatest in his time doth acknowledge That they exercise their jurisdiction in their Courts by vertue of the Laws and Commissions Royal onely The next in the same rank goes farther and upon occasion of such calumny makes it his suit unto the King and I do humbly in the Churches name desire your Majesty that it may be resolved by all the reverend Judges of England and then published by your Majesty that our keeping Courts and issuing Process in our own names and the like exceptions * Namely by T. Cartwright and others formerly taken and now renewed are not against the Laws of this Realm as 't is most certain they are not Thus far he What can indifferent men desire more then an appeal to all the legal Interpreters the Judges of that Law which they are said to violate and to the supreme Judge and spring-head thereof the King This for their Courts The Canons of the Church K. James As for the Canons Because the King-craft of that Prince which did confirm them as himself calls it is herein question'd as if he understood not what did touch his own prerogative and the Laws for he by his Authority under the Broad Seal confirmed those Canons I shall not take upon me the vindicatâ—on of so great a Person seeing he hath a Grandson and Successor our present Soveraign to do it for him at whose feet and the Laws I shall let that lie the rather because that point is like very shortly to be determined by publick authority So much for Discipline Subsect 4. Of Government Episcopal THe last is Government Episcopal namely and here 25 Edw. 3. Ann. 1350. Necessity of Reform p. 40. illis adhaeret aqua Themselves acknowledge and cite the Act saying That whereas the holy Church of England was FOVNDED in the estate of PRELACY within the said Realm of England by the said Grandfather Edw. 1. and his Progenitors and the Earls and other Nobles of his said Realm and their Ancestors to inform them and the people in the Law of God c. This then is granted to be according to the constitutions of this Nation Legal which is moreover known to all by this That all Acts of Parliament since that foundation have given the precedency of Baronship unto the Bishops the form usually being The Kings Majesty with the assent of the Lords Spiritual and Temporal Object doth enact c. Nay but though Episcopacy was established by Law 17 Car. cap. 1. Office of Episcopacy ceased yet it is not so now For the Act of 17 Car. 1.11 repeating the clause of the Act of 1 Eliz. 1. which instals the Queen and her Successors with power of Ecclesiastical jurisdiction the onely ground of the Bishops authority and jurisdiction Reasons for necessity of Reform p. 51 52 53. and repealing that clause did besides the taking away their Votes in Parliament take also away their power authority and jurisdiction and so the very office it self of Episcopacy whereupon the Ordinance of Lords and Commons makes all their grants void since 17 Car. 1. because then their Office expired Answ 1 For answer first in general That it was neither in the purpose nor to speak as the thing is in the power with due observance be it uttered of either Parliament or Prince to take away the powers which are essential and unseparable from the Crown and Office of a King which we see of right to have belonged and with praise to have been executed not onely in the Scripture both by Jewish and Heathenish Princes as by Nebuchadnezzar by Cyrus Dan. 3.29 Ezr. 6. Jon. 2. by Darius by the King of Ninive c. as well as by David Jehosophat Hezekiah and Josiah but also in the primitive Church by Constantine and Answ 2 others after him Besides we may not conceive the Parliament intended to countervene an express Article of the Confession of this Church Artic. 37. of the Civil Magistrate which having named the Queens Majesty saith Unto whom the chief government of all estates of this Realm whether they be Ecclesiastical or Civil in all causes doth appertain That prerogative which we see to have been given always to all godly Princes in holy Scripture by God himself And in particular that it was not the Answ 3 purpose of the King or the two Houses as then they were to take away the office and ordinary jurisdiction of Episcopacy appears evidently in that the King he asserts it to be a main cause of the war Ei kâ—â— Basilic Med. 9. and of his own calamity for that he would not consent thereunto How oft saith the King was the business of the Bishops injoying their antient places Bishops Votes in Parliam and undoubted privileges in the
under the degree and calling of a Bishop or Dean of a Cathedral or Collegiat Church and they upon the Kings days and Festival days do take occasion by the expounding of any Text of Scripture whatsoever to fall into any set discourse or common place otherwise than by opening the coherence and division of his Text which shall not be comprehended and warranted in essence substance effect and natural inference within some one of the Articles of Religion set forth 1562. or in some of the Homilies Note set forth by authority in the Church of England not onely for a help for the non-preaching but withal for a pattern and boundary as it were for the preaching Ministers And for their further instruction for the performance hereof that they forthwith read over and peruse diligently the said Book of Articles and the two books of Homilies This I say had they observed the sound godly and comfortable doctrine therein contained might perhaps have so endeared them as not to be traduced by them so reproachfully that I say not their peoples edification the Kingdoms quiet and their own peace might have been more then now it is or like to be As to particulars the instances they give are few in number but two and weak in strength to bear up so heavy a charge as false doctrine The first is out of the Homily of the time and place of prayer part 1. Particular exception against the Homilies 2. 't is said that therefore plurality of wives was by special prerogative suffered to the Fathers of the old Testament because every one hoped and prayed that the blessed seed that should break the Serpents head might come of his stock The Brethren except As if every one did not know out of what Tribe Christ was to issue I answer No for these words may refer unto the Fathers more antient before any distinction of Tribes were Secondly After the distinction of Tribes it was long before this truth was made known and not till the latter Prophets if even by them understood of the people The next place is out of the Homil. of Alms-deeds part 2. pag. 160. The same lesson doth the Holy Ghost teach us in sundry places of Scripture saying Mercifulness and alms-giving purgeth from all sins and delivereth from death and suffereth not the soul to come into darkness The wise Preacher the son of Sirach confirmeth the same when he saith That as water quencheth burning fire even so mercy and alms resisteth and reconcileth sins Two particular places excepted against Against this passage they have three Exceptions 1. Against the expression reconcileth sins excellent sense say they Well we shall see how good theirs will be anon 2. Against the matter 3. Against the proof of it first for the matter they say that a charitable construction of them may be wyar-drawn implying they are not simply justifiable But why did not the Brethren retain so much ingenuity I say not honesty as to give the Homilies own explication of them which in that very page and the next saith But ye shall understand How good works do away sins dearly beloved that neither those places of Scripture before alledged neither the doctrine of the blessed Martyr Cyprian neither any other godly and learned man when they in extolling the dignity profit fruit and effect of vertuous and liberal alms do say that it washeth away sins and bringeth us to the favour of God do mean that our works and charitable deeds is the original cause of our acceptation before God or that for the dignity or worthiness thereof our sins may be washed away and we purged and cleansed of all the spots of our iniquity for that were indeed to deface Christ Note and to defraud him of his glory But they mean this and this is the understanding of those and such like sayings That God of his mercy and special favour towards them whom he hath appointed to everlasting salvation hath so offered his grace especially and they have so received it fruitfully that although by reason of their sinful living outwardly they seemed before to have been the children of wrath and perdition yet now the Spirit of God mightily working in them unto obedience unto Gods will and commandments they declare by their outward deeds and life in the shewing of mercy and charity which cannot come but of the spirit of God and his especial grace that they are the undoubted children of God appointed to everlasting life And a little after The meaning then of these sayings in the Scriptures and other holy Writings How to understand the Script and Fathers concerning good works Alms-deeds do wash away our sins and mercy to the poor doth blot out our offences is That we doing these things according to Gods will and our duty have our sins indeed washed away and our offences blotted out not for the worthiness of them but by the grace of God Note which worketh all in all And that for the promise that God hath made to them that are obedient to his commandement that he which is the truth might be justified in performing the truth due to his promise Alms-deeds do wash away our sins because God doth vouchsafe then to repute us as clean and pure when we do them for his sake and not because they deserve or merit our purging Note or for that they have any such strength or merit in themselves In which words a double account is given of those expressions in Scripture which seem to attribute justification and salvation unto good works First Because they declare a man to be the child of God and to be endued with his Spirit and so do evidence that his sins are pardoned Secondly Because God hath unto believers promised a reward unto his own graces and especially that of Love and that which is prima charitatis deificantis filia eleemosyna as Theophylact calls it the eldest daughter of divine Charity Almes-giving Then which what could be spoken more Orthodox or more comfortable I know not But secondly Lest they should say these Answers are invented to salve Apocryphal and other human expressions they are to remember that the same doctrine for substance is delivered by our Saviour Christ and his Apostles Matth. 5.7 Chap. 6.14 As where he saith Blessed are the merciful for they shall obtain mercy Again If ye forgive your Heavenly Father will forgive you which proceeds upon the same ground Luke 11.41 Also Give almes of such things as yee have and behold all things are clean unto you Calvan Harm Which Calvin expounds in this sense And in the next Chapt. Sell that ye have and give Almes Provide your selves bags which wax not old Luke 12.33 A treasure in the Heavens that faileth not c. And that expression Love covers a multitude of sins is used by the Apostle Peter 1 Pet. 4.8 Gal. 5.6 as well as James to the same effect And the
1â— Quis non his pollicitationibus non alliceretur praesertim adolescentis animus cupidus veri Who would not have been inveigled with these promises especially the mind of a young man thirsty for truth As Austin once of himself in refeference unto the Manichees SECT IV. Of the Contents of Independency and in particular of the second and third of them viz. congregation and non subjection The Ingredients of Indep coll g ble out of the Apologetic Narration of the 5. Br. BUt to come neerer and to particulars There are three things in Independency especially First separation viz. from full and constant fellowship and communion with the Parochial Assemblies Secondly Congregation or collecting and constituting themselves into another body Lastly Independency and assuming or usurping of intire Ecclesiastical power into that body so as to be judicially and of right subject unto none other which is the esse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Independency Of the two latter viz. Congregation and non subjection I shall speak here because I shall have occasion of much more large Discourse about the former namely separation And now for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that they do so congregate that is visible for they do by a certain covenant constitute themselves into a distinct body And that they arrogate an Independency also Apologet. Narrat pag. 23. although in words they reject the name saying That proud and insolent title of Independency was affixed unto us yet in as much as they do in terminis affirm first that any other particular Church hath only power to declare non communion with an offending Church pag. 19. Secondly that a Classis or combination of Churches have no juridical power over any particular one Pag. 15. pag. 17. Thirdly that the Magistrates power is of another nature though of use over the Church doth it not follow They also rightly denying a Catholick visible Church unavoidably that as a Church and as to Ecclesiastical jurisdiction they depend on none and therefore are Independent That therefore such they are as to congregating and Independing is beyond all contradiction Now then for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their grounds why they are so to shew the unsufficiency of them or which is all one that they ought not so to do is the next thing to be evidenced And 't is not so hard nor needs so long a proof if we consider their own grounds already yeilded and the unlawfulness of separation which shall the Lord assisting be cleared in the consequent and which themselves also seem to damn For we had likewise the fatal miscarriages and shipwâ—aâ—ks of the separation say they as Land-marks to forewarn us of those rocks and shelves they ran upon Apologetic Narrat pag. 5. And would God it had done it for the Independents have split upon the very same divisions First then for their concessions If it be true that all that conscience of the defilements say they we conceived to cleave to the true worship of God in them pag. 6. Concessions of Independents against Independency or of the unwarranted power in Church Governours exercised therein did never work in us any other thought much less opinion but that multitudes of the Assemblies and Parochial Congregations thereof were the true Churches and body of Christ and the Ministry thereof a true Ministry Then doubtless first their habitual Separation from such though in some acts rarely they did communicate with some of them was ipso facto unlawful and a Schisme evident This the foundation falling their superstructure of congregating into a body and binding themselves to that society which implies a constant renunciation of the former Churches is as drunkenness to thirst and their arrogating of a self-sufficient and independent power is as the fastening their iniquity with cords of vanity So that there seems no more needful for this place then that ex ore tuo serve nequam Matth. 25. out of thy own mouth thou shalt be judged Dost thou confess that notwithstanding any defilements in the worship any usurpation in the Church-Governours any pag. 6. mixture in the Congregations that yet multitudes of them were the true Churches and body of Christ and wilt thou separate thy self constantly and draw others from the true body of Christ Joh. 15. Are not the branches when broken off from the true Vine cut off from the * Quicquid à matrice discesserit seorsim vivere spirari non poterit substantian salutis amittit Cypr. de Simplic prolator p. edit Erasm 1520. 173. juice sap and life of the tree must they not needs wither and in the end be gathered to be burned I end this with that knock of the Hammer of this headless Schism for they are Independent St. Austin Hoc ergo Tichoâ—ius cùm vehementer copioseque dissereret ora contradicentium multis magnis ac manifestis sanctarum scripturarum testimoniis oppilaret non vidit quod consequenter videndum fuit Parmenianus autem ceterique Donatistae viderunt hoc esse consequens maluerunt suscipere obstinatissimum animum adversus apertissimam veritatem quam eâ concessâ superari ab Africanus Ecclesiis Aug. contr Ep. Parm. l. 1. c. 1. Independents This that the Church was not in Africk onely 1. their Inconsiderateness but diffused through the whole world when as Ticonius had earnestly and copiously discoursed and by many weighty and evident arguments of the holy Scriptures stopt the mouthes of the gain-sayers yet did not see that which by consequence did clearly follow 2. Or their Obstinacy On the other side Parmenian and the rest of the Donatists the separation saw the consequence and would rather assume a most stubborn resolution against manifest truth than by yielding to it be overcome of the African I may add in reference to those we speak of the English Churches But secondly toward satisfaction unto others if not to them What kind of Independency is here condemned I must explain my self All Independency of Churches is not denyed For then we must condemn the Church of England and other reformed who do not act as acknowledging any superior body on whom they do depend But according to the confession of this Church every particular or National Church Artic. 34. hath authority to ordain change and abolish Ceremonies or rites of the Church ordain'd onely by mans authority so that all things be done to edifying So Article 57 The Queens Majesty hath the chief power unto whom the chief government of all estates of of this Realm in all causes doth appertain and ought not to be subject to any foreign jurisdiction It speaks of causes Ecclesiastical Vindiciae Catholicae or the Rights of particular Christian Churches asserted Which kind of Independency I have elsewhere sufficiently if I mistake not vindicated But the Independency here opposed is that whereby Christians being before incorporated as members
lost the Revenues of a good part of a Bishoprick as 't is said which he had purchased And it may be others of these Brethren are ejected as they had ejected others For these times are like those Ruffin Hist eccl l. 1. c. 21. Ea tempestate foeda facies ecclesiae admodum turpis erat non enim sicut prius ab externis sed à propriis vastabatur Fugabat alius alius fugabatur uterque de ecclesia erat praevaricatio erat lapsus ruina multorum Similis poena sed impar victoria similiter cruciabantur sed non similiter gloriabantur quia dolebat ecclesia etiam illius casum qui impellebat ad lapsum At that time the face of the Church was foul and uncomely indeed for not now as formerly the Church was destroyed by enemies but by her own One is driven the other drives him away and both of them of the Church Offences and falls and ruines there were of many All were like sufferers but not all like conquerors All were tortured alike but all could not glory alike for the Church did lament even his fall that forced another to miscarrry saith the Historian But to leave the men and to come unto the matter 3. Their matter The premises are not established they say because there is Addition Detraction and Alterations made in them since the Originals and first establishment For Answer Object 1 Addit Substract Alterat Answ we may note here a twofold distinction 1. Of persons private or publick 2. Of things lighter or more material to apply these If the Alterations Additions or Detractions alledged be done by private hands and in things of lesser moment Misprisions in lesser things by private hands the main continuing unviolate It would be better thought on whether such a misprision be it casu or consilio unwittingly or willingly ought to invalid a publick act For then perhaps neither the Brethren have an authentick Bible nor any Lawyer a true Statute-Book because there are many faults do happen by the pen and by the press which may have happened in the things we speak of But secondly if such alterations In more material ones and by publick persons c. be made by publick persons or in things material it must be considered what powers the Laws do give unto them in these affairs now it is certain and the Brethren acknowledge it that until 17 Carol. 11. The King had freedome by Law to appoint under his Broad Seal Commissioners for Causes Ecclesiastical Reasons for Reform p. 51. to amend whatsoever might be reformable in the Church And in the Act for uniformity of Common-Prayer Act for uniformity of Com. Prayer at the end of it it is granted unto the Queen that if there shall happen any irreverence in the service of God by the mis-using the orders appointed in the Common-Prayer-Book she may by her Commissioners or by the advice of the Metropolitan ordain further rites or ceremonies for the advancement of the glory of God c. Several Acts in K. Hen. 8. Edw. 6. Q Eliz particulaâ—ly that of 1 Eliz. cap. 1. Necessit of Reform p. 50. Now by this and other particular Acts that restored all Ecclesiastical power from the Pope unto the Crown And particularly by the Act of 1 Eliz. cap. 1. wherein having first united and annexed all Spiritual and Ecclesiastical jurisdiction to the Imperial Crown of this Kingdom they are the words of the Brethren it addeth what power shall be given by commission under the Great Seal to exercise the same in this following clause viz. And that your Highness your Heirs and Successors Kings or Queens of this Realm shall have full power and authority by vertue of this Act by Letters Patents under the Great Seal of England to assign name and authorise when and as often as your Highness your Heirs and Successors shall think meet and convenient and for such and so long time as shall please your Highness your Heirs or Successors such person or persons being natural born Subjects to your Highness your Heirs or Successors as your Majesty your Heirs or Successors shall think meet to exercise and use occupy and execute under your Highness your Heirs and Successors all manner of jurisdictions priviledges and preheminencies in any wise touching or concerning any spiritual or ecclesiastical jurisdiction within these your Realms of England and Ireland or any other your Highness Dominions and Countries And to visit reform redress order correct and amend all such errors heresies schismes abuses offences contempts and enormities whatsoever which by any manner spiritual or ecclesiastical power authority or jurisdiction can or may lawfully be reformed ordered redressed corrected restrained or amended to the pleasure of Almighty God the increase of vertue and the conservation of peace and unity of this Realm Now howsoever the Brethren would make this Act void after the Act of 17 Car. 1. of which anon yet the things we speak of being transacted before remain in force by vertue of that Act. And certain it is that not only the Kings themselves but the Parliaments also the Judges the Ministry have always thought that by the King some alterations might be made by vertue of these Acts without violation of Law provided nothing were done contrary to any thing in the Book contained Preface to the Com. Prayeâ— Book especially when the King shall be supplicated by his people thereunto Hence the King in his Proclamation for the Authorizing of the Book of Common-Prayer by occasion of the Conference at Hampton Court which having reflected on saith Kings Proclamat for establishing the Book of Com. Prayer And for that purpose namely to satisfie the scruples of some tender consciences gave forth Our Commission under Our Great Seal of England to the Arch-Bishop of Canterbury and others according to the form which the LAWS of this Realm in like case prescribe to be used to make the said EXPLANATION c. And it is also certain that the same not only Kings successively but also Parliaments and Judges with all the other Magistracy have taken all the premises viz. The Doctrine or Articles of Religion the Worship or Common-Prayer-Book The Discipline and Government to be established by Law Or else how will the Brethren or how can any other free the Kings from Arbitrary Government the Parliaments from betraying the publick liberties the Judges from perjury and perverting Law and other Magistrates from oppressing of the people if men have been punished for disobedience to these if not established by Law But surely we may more safely confide in the judgment of so many Acts of Parliament and Laws of so many Princes By divers Ministers of sundry Counties so in the title K. Ja. Instructions to Preachers 1622. Artic. 4. Parliaments Judges Magistrates then in the conjectures of certain Country or County Ministers what is Law The rather because this being a Prerogative Ecclesiastical
appellavero But his Letters are extant and to my best remembrance I have heard my Lord Abbot Archbishop of Canterbury say That he had the autographa and Originals in his hands of Beza's Letters wherein he doth pray God to continue Bishops to the Church of England But as I said Note Per te datum est Anglis purae ac sincerae Evangel doctr integra professio ad quam si ecclesiasticae disciplin instauration adjunxeris c. his Epistles are printed I end with that Prayer and Testimony of his in his last Writings wherein without any complaint for want of Discipline as he had done in his former Epistle dedicatory to her of 1564. or about the Government he thus closeth his Dedication of his fifth Edition of his Notes on the New Testament 1598. to the Queen R. tua M. novit si qua est sub coelo extera Civitas Ecclesia quae de R. tuae M. tot populorum tam faeliciter sub ipsius imperio degentium salute incolumitate tum apud se laetetur tum ab omnium bonorum autore soriis perpetuisque precibus petat ut hoc perpetuum esse bonum velit eam esse Genevam That is That your Majesty may know that if there be any Forreign City or Church under Heaven that both in respect of your Majesties safety and welfare and in regard of so many People that so happily live under your Government doth both rejoyce in themselves and also request with serious and incessant prayers from the Author of all good that this may continue for ever it is Geneva If he had not and the Church of Geneva for he speaks in its name been satisfied with our Doctrine Worship Assemblies Discipline and Government at least in the main he could not have so spoken I have done with this Author His Successor though not immediate the renowned Diodate Diodate pag. 3. twice and pag. 11. in his Letter to the Assembly at Westminster in his thrice repeated comparative and superlative commendations of the glory of the English Church calling it the very eye and excellency of all the Churches And that it was whilest under Episcopacy for that time he relates unto in that high pitch and state of Holiness and of Glory that it did excel and out-shine all the Churches upon Earth doth sufficiently declare his judgement of that Government which also it seems he dissembled not at the Synod of Dort as appears by the margine of that Letter D. J. B. late Head of Trinity Hall Cambridge See pag. 286. pag. 6. And it hath been told to my self by a person of credit who was often with him at Geneva that he was wholly Episcopal Zanchy hath delivered his judgement touching his allowance of this Government though he lived under the other Zanchy Tom. 8. Observat in confess sua Aphor. 10 11. capitis 25. ex Buceâ—o But first in his Observations on his Confession of Faith he gives an useful Theorem viz. Fides mea inquit nititur cum primis simpliciter verbo Dei deinde non nihil etiam communi totius veteris Ecclesiae consensu si ille cum sacris literis non pugnet My Faith saith he resteth especially and absolutely on the Word of God Two grounds of Faith and then something also upon the common consent of the whole Antient Church if it be not repugnant unto the Word of God Then the Aphorism Credo enim quae à piis patribus in nomine Domini congregatis communi omnium consensu citra ullam sacrarum literarum contradictionem definita recepta fuerunt ea etiam quanquam haud ejusdem cum sacris literis autoritatis à Spiritu sancto esse Quid autem certius quà m illos Ministrorum ordines Episcopos Archiepiscopos Patriarchas communi totius Reipub. Christianae consensu in Ecclesiâ constitutos receptosque fuisse Quis autem ego sim qui quod tota Ecclesia approbavit improbem c. For I beleeve those things which by the godly Fathers being assembled in the Name of the Lord by common consent without any contradiction unto the Holy Scripture have been defined and received that those things also although they are not of the same Authority with the Word of God yet Useful and lawful decrees of of the Church from the Holy Ghost that they are from the H. GHOST Now what is more certain than that those orders of Bishops Archbishops Patriarchs which hee had mentioned in his confession chap. 25. Aphorism 10 11. of the Ministry have been instituted and retained with the consent of the whole Christian Church Now who am I that I should condemn what the whole Church approveth Thus hee Which is the more to be noted because these Observations of his were written after his confession and for declaration of it Then having at large recited Bucers judgement touching the same things Hee concludes Quid quod in Ecclesiis etiam protestantium non desunt reipsa Episcopi Archiepiscopi Superintendents Episcopi sunt Archiep. mutatis bonis Graecis nominibus in mala latina Vocant Superintendentes Generales Superintendentes Sed ubi etiam neque illa vetera bona Graeca neque haec nova malè latina nomina obtinent ibi tamen solent esse aliquot primarii penes quos fere tota est autoritas Verum ubi de rebus convenit quid de nominibus altercamur What saith he For even in the Protestant Churches Superintendents are Bishops and Archbishops there do not want Bishops and Archbishops in deed and really but they have changed the good Greek Names into ill Latine ones they call them Superintendents and General Superintendents And where neither the one nor the other name is used yet there are some chief men in whose power almost all the Authority does rest Now seeing wee agree in the thing why do wee contend about Names Thus far Zanchy But as it was said of Caesar his battel with Pompey in his speech unto the souldiers hee used this expression Miles fieri faciam parce Civibus altero ad victoriam altero ad gratiam Souldier said hee strike the face spare the Citizen The one expression saith the Historian was for victory the other for reputation So our Author having said enough to secure the cause for Episcopacy yet concludes Non possum nostrorum zelum non amare qui ideo illa nomina oderunt quia mutuunt ne cum nominibus vetus etiam ambitio tyrannis cum ruina Ecclesiarum revocetur Yet I could not saith hee but love the zeal though hee had proved the thing against them of our men who did therefore hate those names because they feared that with the names the former ambition and tyranny to the ruine of the Church would return also But himself did not hate those names for hee dedicates the first part of that his famous work de Tribus Elohim unto the Dr. Grindall Archbishop then of York