Let us destroy the tree with the fruit thereof And yet the root of Episcopacy is our B. Saviour Who is called the Bishop of our soules from him it takes his rise from him it receives life it springs up and is watered with the dew of his heavenly blessing 4. We know that he from whom a familie springs is called the root of that familie That our Saviour is the root of Episcopacy that from him it received being and life is evident in the Apostles strictly so called who had their Orders immediately from Christ as is evident S. Mat 10. S. Luk 9. S. Iâ— 20. 21. c. To them he gave power to ordain Apostles in Gratis accepistis gratis date S. Mat. 10. 8. so S. Ambrose so S. Jerome so Gennadius Patriarch of Constantinople with seventy and three Bishops more in a full Synod Our Saviours words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Greekes understands thus A gift ye have received give ye this gift This Commission he renewed unto them after his Resurrection in these words As my Father sent me so send I you So S. Hilarie so S. Cyril and other with them upon the strength of this commission Christs Apostles ordeined some other to be Apostles conferring upon them the same honour and power which they themselves had received from Christ This is evident in S Iames Bishop of Hierusalem in Epaphroditus Bishop of Philippi and in Apollos Bishop of Corinth These are called Apostles in Scripture S. Iames Gal. 1. 19. Epaphroditus Phil. 2. 25. Apollos 1 Cor. 4. 9. And these are confessed to be Apostoli ab ipsis Ap stolis ordinati Apostles oâ—dained by the Apostles Even by S. Jerome Calvin and your mighty champion Walo Melsalinus 5. Apostles they were at that time called but afterwards that title upon just occasion was taken from them and the name of Bâ—shop was setled upon them and their successors in Office So Theodoret. The same persons were sometimes called both Presbiters and Bishops but those who are now named BISHOPS were then called APOSTLES But in processe of time the title of APOSTLE was reserved to those who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 APOSTLES properly and tâ—uly so called And the name of BISHOP became appropriated to those who were lately called APOSTLES Hence is it that Timothy and Titus are called Bishops and Apostles Bishops in the postscripts of those Epistles which were written to them by S. Paul but Apostles by Ignatius Theodoret and many other 6. Bishops they were at that time called when Episcopacy was distinguished from the Presbyteriall Order But Apostles they were named when a Bishop and a Presbyter were one and the same These were Apostâ—es not onely by name but in office and power and governed Churches and their presbyter-Presbyter-Bishops by the same right and with the same authority that the cheife and prime Apostles swaied them with And as they governed so they and they onely ordained Presâ—yters 7. From hence we argue thus They that have the same name and office with the true Apostles are of the same order with the true Apostles Buâ— Bishop Timothy and Bishop Titus and Bishop Epaphroditus have the same name and office with the true Apostles They are therefore of the same order with the true Apostles The major is Smectymnuus his Proposition and not to be doubted of The minor or second Proposition shall be justified by Salmasius who in severall passages acknowledgeth this name and office and power in Epaphroditus Bishop of Philippi Take this for all Epaphroditus Pauâ—o dicitur Apostolus Philippensium quia ad Philippenses eum miser at ad Ecclesiam eorum confirmandam constituendos in eâ Presbyteros Episcopos That the name of Apostle was usually given to Timothy and Titus I have already manifested That the Apostâ—licall power was in each of them is evident by those Epistles which S. Paul wrote unto them and more briefly in these words to Titus For this cause left I thee in Creete that thou shouldest SET IN ORDER oâ— redresse WHAT IS WANTING or a misse and ORDAIN PRESBYTERS in every City as I have appointed thee Herein is both Jurisdiction and Ordination allowed him and the maine power of the Apostolicall Order consists in Jurisdiction and Ordination Herein the Bishops and onely Bishops succeed them 8. Since then the Apostleship and Episcopacy are one the same Office he that is the root and author of the one is the root and author of the other But Christ is the root and author of the Apostleship he is therefore the root and author of Episcopacy In Covenanting then to take away Episcopacy root and branch you have done no lesse then Covenanted to take away Jesus Christ who gave the Apâ—stles and u ordeined them in the Church Indeed ye have taken the ready way to root him out oâ— our hearts soules For ye have absolutely stripped the Church of the three Creeds the ten Commandments and the Lords Prayer with the Epistles and Gospels wherein was daily mention made of our B. God and Saviour as also of his power pleasure and mercy And what I pray you is become of the Lords Supper which we are commanded to administer and receive in remembrance of our B. Saviour And unlesse we eat his flesh and drink his blood in that holy Sacrament we have no life abiding in us Many Parishes in this Kingdom have been utterly deprived of this heavenly Supper even since their lawfull Parsons or Vicars have been imprisoned or sequestred by your instigation So farewell roâ—t and branch and fruit as much as in you lieth And now I hope the Kings Oath is cleerly discharged of sin and your Covenant sufficiently proved to be the bond of iniquity 9. But how comes it to passe that if root and branch must up yet by your Ordinance some branches of that root may be preserved For it is resolved that Ordination performed by a BISHOP being a Presbyter jâ—yned with other Presbyters is for substance vaâ—id and not to be disclaimedâ—y any that have received it And most probable it is that you are a branch or sucker of that root For Presbyters so ordained shall he admitted to a charge without any new ordination Is not this a flat contradiction some branches lopped off and some spared is this according to your solemne league and Covenant Indeed had they taken all branches away which spring from that root there had hardly been a man of any learning left And is not that Clerke who hath been ordeined by a Bishop a wise man to sware to root himselfe up if not here yet out of the land of the living For he that is not a member of the Church militant can never be a Saint in the Church triumphant CHAP. III. whether Prelacy in the Church of England were an usurpation 1. THe Question proposed is of Episcopacy the
had not onely the power of Ordination but of Jurisdiction also that is they had authoritie not onely to set in order what was amisse in the Church and to reform the Laitie but to 1. convent 2. silence and 3. excommunicate the Clergie even Deacons and Presbyters if they deserved it 12. For convention in the first place observe that S. Paul acknowledgeth in Bishop Timothy power to receive an accusation against a Presbyter or Elder and upon proofe to rebuke him Which could not be done without conventing him 2ly That the power to silence preaching Presbyters was in Bishop Timothy these words manifest Thou maiest command some that they teach no other doctrine And as for Bishop Titus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it be hoves him to stop the mouths of the disobedient and deceitfull as also to stay foolish questions and contentions And if this will not serve then must they proceed to higher censures even to excommunication For doth not S. Paul command Timothy to withdraw himself from those that teach unwholsome Doctrine And what this means let Beza speake Gravissime damnatos extra Ecclesiam ejicit he casts forâ—h these as condemned men out of the Church For as S. Cyprian speaks They that are not in communion with the Bishop are out of the Church Timothy then being Bishop of that Church and withdrawing his communion from them they were no longer members of the Church This power we see was in the Apostle Bishops but no man can shew that ever it was in the Presbyter Bishops Par enim in parem non habet potestatem it is a sure rule that no man hath power over his equall while his equall 13. The last place is reserved for the first in Scripture which you have kept for your reserve to help at a dead lift and this it is We beseech you brethren that ye know them which labour among you and are over you in the Lord and admonish you A great friend of the Presbytery tels us that this is the same with that which the Apostle speaks in another Epistle that those Presbyters are worthy of double honour who labour in the word and doctrine So then in his judgement this rule you so much boast of is but your labouring in the word and doctrine And surely he hath two able men that back him very well viz. Theâ—dâ—ret and Caâ—vin Theodoret tels us that when S. Pau saith Quâ—praesunt thâ—se thâ—t are over you in the Lord it is all one as if he haâ— said they that â—ffâ—â— up prayers and supplicaâ—ions for yâ—u And Caâ—vin thuâ— Qu DOCENDO rite fideliter GUâ—ERNANT who by TEACHING orderly and faithfully GOVERN the people And elâ—ewhere he expounds this kind of Gâ—verning by boris salutaribus consiliis popuâ—o praeire by guiding the peâ—ple with good and wholesome counsell The Preifis rule then consists in 1 Prayer for Gods people in 2 Admonishing 3 Instâ—ucting and 4 Advising them as also in 5 conveying to them those heavenly blessings by the Sacraments which in an ordinary way they could not otherwiâ—e obtain This is all the rule that I can find belonging to Presbyters And this was ever allowed you in your own Congregations while ye behaved your selves as the Ministers of Christ in all meeknesse and sobriety dividing the Word of God aright and while ye kept within the ruâ—e of faith 14. Thus your ruledome my fellow Presbyters is come to no great matter by these texts Shew me one place of Scripture that allowes Presbyters to excommunicate or absolve of their own authority and I shall be of your mind and justifie that ye have susteined much wrong If ye have been suspended from officiating or silenced ye may thank your unbridled tongues which have been so lavish in venting unsound and seditious doctrine The Bishop in these cases hath but discharged that dutie which is required of him by Gods Word 1 Tim. 6. 3. 5. 2. Tim. 3. 5. Tit. 1. 11. Tit. 3. 9. And it is no more then the Presbytery chalengeth to it selfe in those places where it hath gained authoâ—iâ—y 15. That ye were excluded from all society in Rule is that which troubles you Society pretends equâ—litie and Rule is that which ye affect So ye may be made Bishops or Bâ—shops fellowes equall with them in rule and authority all shâ—ll be well but till then we must expect no pâ—ace if ye can hinder it Hâ—d your leading Church-men beâ—n made Bishâ—ps or Deanes the Kâ—ngs oath had been most just and unalterable yea unquestionâ—ble Some mens mouths have been stopt so heretofâ—re the more the pitie And ye have gaped after such morsels What the benefit hath been is sufficiently discerned and ambitious male-contents shall no more I hope be tempted in this manner to continue among us when they are neither with us nor of us But I pray you what Society in Rule can you chalenge with the Bishops when by Scripture ye are made subject to them We know your pride Ye would faine be hail-fellows with your Governours both Ecclesiasticall and Civill Faine would ye have the raines in your own hands with Phaeton though it were with the same issue But how shall they learn to govern that know not how to obey All Baristers are not qualified to be Judges 16. But there is another thing which troubles you marvelously that you deem to be much more prejudiciall to the dignity and liberty of the Ministery namely to be subjected to a lay Chancelour And yet how many lay Chancelours have you subjected us to To the whole Parliament that 's plaine and yet not so much as one Presbyter among them And to every Committee-man both in Citie and Countrie Whose busie Apparators are all persons disaffected to the Doctrine and Discipline of the Church of England And all this is for the dignity and liberty of the Ministery according to your new Magna Charta Thus much to manifest that ye are deeply plunged in those crimes which you boldly charge upon others But this is no new no strange thing For this hath been generally observed when your great Masters blemish our most gracious Soveraigne with any foule or illegall surmise they usually act it themselves Dominisimiles such Masters and such Chaplaines Par autem erat ut vel quod accusant non facerent vel quod facerent non accusarent But it were meet that either they should not do what they blame or not blame what they do 17. And now I beseech you which is most prejudicall to be subject to one lay Chancelour in a Diocese or to those great lay Courts of Lords and Commons and others at Westminster to so many lay Committees in the City to so many in every Countie Without whom ye are not able to subsist nor to abide in your Congregations if these men take but the least offence against you And how can the Gentrie and Comminaltie of this Kingdome
Say not that in case of necessity Presbyters may ordaine when you maliciously make the necessity God provides for such necessities as are inforced upon us or happen casually and inevitably not for those whereinto we wittingly and wilfully plunge our selves Delve up the root God will hardly work a miracle to provide sap for the branches or body of the tree Sine nostro officio est plebi certa pernicies It is S. Austins Without our without the EPISCOPALL OFFICE there is certaine ruine to the people S. Austine was a Bishop when he resolved thus and wrote it to a Bishop That I may speake plainly God and the times require it No Bishop no Preist no Preist no Lords Supper no Lords Supper no Salvation according to the ordinary way prescribed by our blessed Saviour 8. This shall be made good first according to your Protestation secondly according to your Solemn League and Covenant In your Protestation ye have vowed in the presence of Almighty God to maintain and defend the true Reformed Protestant Religion expressed in the doctrine of the Church of England This doctrine is punctually and carefully delivered in the 39 Articles According to which Articles I proceed thus The ordinary way to heaven is by the Word and Sacraments No man may preach or administer the Sacraments but he that is lawfully called and sent None are lawfully called and sent but they onely who are called and sent by those that have authority But Bishops and onely Bishops have authority to send in this kind And therefore No Bishop no ordinary way to heaven 9 The first Proposition is not doubted of by Protestant or Papist it is therefore taken for granted The second Proposition is in terminis let down Art 23. It is not lawfull for any man to take upon him the Office of PUBLICKE PREACHING or MINISTRING THE SACRAMENTS in the congregation before he be lawfully called and sent to execute the same The third is likewise expressed in the same Article Those we ought to judge lawfully called and sent which be chosen and called to this work by men who have publick authority given unto them in the congregation to call and send Ministers into the Lords Vineyard And who are these men that have this authority Bishops onely Bishops So the 36 Article The book of consecration of Arch-Bishops and Bishops and ordering of Preists and Deacons doth containe all things NECESSARY to such consecration and ordering And whosoever are consecrated or ordered according to the Rites of that Book â—â—e decreed to be RIGHTLY ORDERLY and LAWFULLY CONSECRATED and ordered But therein the Bishop onely hath authority to ordain And in the Preface to the Book of Ordination it is resolved that I is requisite that NO MAN SHALL EXECUTE ANY OF THESE ORDERS except he be called tried examined and admitted ACCORDING TO THE FORME FOLLOWING in that Book 10. Thus we cannot but see that according to the expresse doctrine of this Church of England without a Bishop no Sacraments and consequently no salvation For though God can save without meanes yet he hath tied us to the meanes and the meanes must be used if we desire to be saved This book was composed and set forth in the time of K Edward the sixt by those holy men who afterwards were blessed Martyrs and at the same time confirmed by full consent and authority of Parliament After this in the time of Queen Elizabeth it was again confirmed and alwaies ratified with the 39 Articles and the Clergie injoyned to subscribe to this booke in and with those Articles that so they might be known to be in Communion with the Church of England Thus far with the Protestation CHAP. V. Whether ye have not bornd your selves by your Solemne League and Covenant to maintain Episcopacy 1. NOw I descend to your Solemne League and Covenant wherein ye have publickly vowed to endeavour the Reformation of Religion according to the word of God and the example of the best reformed Churches I shall therefore prove first by the Word of God and secondly by the best reformed Churches that ye have solemnly bound your selves to maintain Episcopacy if so ye are resolved to keep this branch of your Covenant 2. First we know that there is no other name under heaven whereby we may be saved but onely the Name of our Lord Jesus Christ Secondly we are agreed that Faith comes by hearing and hearing by the Word of God Thirdly our Saviour saith flatly Except ye eat the flesh of the Son of man and drink his blood ye have no life in you We cannot therefore but acknowledge that without the Word and Sacraments there 's no salvation Since then all those that are in Orders exercise the ministration of the Word and Sacraments not in their own name but in Christs and do MINISTER BY HIS COMMISSION AND AUTHORITY we are therefore to enquire who have this Commission given them in and by the word of Christ For S. Paul wonders how any man can preach in publick except he be sent The Commission for preaching was immediately given by our B. Saviour both to the twelve Apostles and to the seventy Disciples To the twelve St. Luk 9. 2. St. Matth. 28. 19. To the seventy St. Luk. 10. 9. 16. The Commission to consecrate and administer the Lords Supper is given to the twelve Apostles St. Luk. 22. 19. 1 Cor. 11. 24. St. Paul and St. Matthias also were immediately admitted to the Apostleship by Christ himself These and onely these who are here mention'd were immediately ordained by our B. Saviour 3. But our Saviour having commanded and provided that All Nations should be taught and baptized and having instituted and in his holy Gospel commanded us to continue a perpetuall memory of his precious death untill his coming again that this might be done he gave his Apostles this large commission As my Father hath sent me even so send I you And how was that even to preach to baptize to consecrate and administer the Lords Supper to binde sinners and loose the penitent and to ordain other Apostles and Presbyters which might continue these blessings to his people in all ages As also else-where in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A gift ye have received give this gift The Greeks take not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adverbially but substantively and I beleeve in the East they understand their own the Greek tongue better then we do in the West And as they were commanded they did S. Paul and S. Barnabas were Apostles and them we find ordaining Presbyters in every Church where they come Act. 14. 23. S. Paul himself ordains Timothy to be the Apostle or Bishop of Ephesus He gives the power of Ordination to Titus Tit. 1. 5. And acknowledgeth it to be in Timothy 1 Tim. 5. 22. These were the Apostles or Bishops properly so called of their severall Churches These had the
the truth is ye can give us no President for the Presbyteriall Government in any one Orthodoxe Church for 1500 yeers after our Saviours ascension All this while the wisedom of God it seemes was breeding this truth and stayed for you and such as you are to be her midwives Her pangs were long and doubtful but now Juno Lucina hath done her part and the stripâ—ing reckons fourescore yeers and that but in Cantons in some odde corners of the world Truth it is he was creeping in here about seventy yeers since but banished he was as dangerous to the Crowne But now he is returned in a fresh suite and hath got the hand both of King and Bishops yea he hath put the Peeres shroadly to it even those that complyed with him 10. It may be for all this you will replie that these are but the opinions of a few particular men What say you to that memorable convention at Auspurg where met all or most of the learned that endeavoured the Reformation These were at least the whole Reformation representative and Melancton gives them that very title in his Apologie Wherein he tels us that ALL THE REFORMATION did often professe in their meetings at Auspurg that they desired exceedingly to preserve that Ecclesiasticall Policie which was settled by the Cannons of the Church as also to continue those very Degrees in the Church which were agreed upon by humane authority These pious men desired not the subversion but the Reformation both of Church and Church-men Yea by Protestation they cleer themselves to all porsterity that it was neither their intent nor fault to overthow the Order or authority of Bishops Melancthon therefore in behalf of all his brethren acknowledgeth that Bishops have both potestatem ordinis potestatem Jurisdictionis power of Order and power of Juridiction And I beleeve that these men had seriously considred of their Protestation 11. But what is this that he calls power of Order Surely a power to do that which Presbyters could not do that is a power at least to ordain Ministers For herein by Calvins confession was the difference between a Presbyter and a Bishop properly so called in the opinion of the ancients that a Bishop hath power to ordain but not a Presbyter Indeed the resolution of the ancient Church is this Presbyterorum ordo non est potens generare patres the whole Order of Presbyters is not able to beget Fathers that is Presbyters for the Church but Bishops are able The Order therefore of Bishops and Presbyters is not one and the same Hence it follows that there is a necessity of continuing Bishops in the Church if so we desire Presbyters since without a Bishop no Presbyter and without a Presbyter at least no Lords Supper 12 Besides your grand Champion Walo Messalinus acknowledgeth that from the time that those Orders and degrees were distinguished and that a Bishop became greater then a Presbyter ORDINATION COULD NOT BE COMMON TO THEM BOTH But those Orders and degrees were from the beginning distinguished by our Saviour though not by these specificall titles Observe I beseech you In the first place he names the Twelve those of the higher Order Apostles and after this those of the lower Order the Seventy are called Diciples as I conceive 3. Luk 10. 22. Or else in the four Evangelists they are distinguished from his other Diciples by number onely and not by title In the other writings of the New Testament they are distinguished into Apostles and Presbyteres or Bishops The Apostles are of two sorts either such as were immediately ordained by Christ or such as were ordained by those Apostles The former are called the Apostles of Christ or the holy Apostles and sometimes the chief Apostles The other are styled Apostoli vestri and Apostoli Ecclesiarum your Apostles and the Apostles of the Churches because they had set Cities and a certaine people committed to their charge The twelve were ordained by our Saviour while in the flesh he was conversant here on earth But S. Matthias and S. Paul after his ascension were called to be Apostles by Jesus Christ and God the Father These did ordain but not the Seventy not Presbyters or such as in Scripture text are called Bishops S. Paul and S. Barnahas were Apostles those we finde ordaining Presbyters Act 14. 23. And S. Paul professeth that he ordained Timothy 2 Tim. 1. 6. 13. Let us now descend to those Apostles who were ordained by Christs Apostles Such were S. Iames Appollos Epaphroditus Timothy and Titus None of these were immediately ordained by Christ and yet they are called Apostles The three former plainly in Scripture as is heretofore evidenced the latter by your good friend Salmasius That Timothy Titus did ordain is too plain to be denyed and for Epaphroditus we have an acknowledgement likewise from Salmasius 14. These Offices were necessarily to be continued in the Church for Christ gave them for the gathering together of the Saints for the work of the Ministery and for the edifying of the body of Christ till we all grow up unto a perfect man Which is now but in fieri in polishing not perfected neither will it be till the second comming of our Lord and Saviour Jesus Christ For the Church is the body of Christ which will have her imperfections and blemishes till she be made fully compleat in the Kingdom of glory Our Saviour therefore saith Behold I am with you alwaies even unto the end of the world which could not be spoken of their persons but of their Office as is confessed by the London Ministers Since their persons were shortly to leave this world but their Office is to continue till heaven and earth passe away When therefore S. Paul had lively described the true Government of the Church and instructed Timothy the Bishop of Ephesus how he ought to behave himself in the Church he charged him in the sight of God and before Jesus Christ that he keep these commands without spot and unrebukeable untill the appearing of our Lord Jesus Christ But this he could not do in his own person which was shortly to depart Calvin therefore readily acknowledgeth that these things were written not so much for Timothy s as for other mens directions that were to come after him since herein as Beza observes many particulars belong to the daily Office of a Pastor These things then must be daily and duely done as occasion requires But diverse of these ought and might be done by Timothy onely and by such as were of his ranke but by no other needs therefore must this Order be continued for the edifying and perfecting of the body of Christ This Office then being quotidâ—aâ—um munus an Office of daily use must of necessitie be continued in the Church 15. But what Office was this that Timothy and Titus did
that this word which we here translate devoted or dedicated signifiâ—s properly destroyed quia destructio imminet usurpanâ—il us illa because destruction hangs over their heads that usurp them Jos 7. 1. c. We translate this word accuesed and â— cuâ—se fell upon Achan openly for medling with the accursed or devoted silver and gold and a costly garment God made Aâ—â—maâ— example of his justice to all posterity that so the dreadfull end of him and all his might strike a terrour into the hearts of all covetous persons that they medle not with that which is dedicated to the Lord. 5. Achans fault was that he clancularily stole it and dissembled and put it among his own stuffe But what you do shall be in publike enacted by Parliament and they shall not be seized to private or civill interest Your purpose is to have them diverted or settled upon your selves and your fellow Presbyters who are no private or civill persons Oh no you are the men by whom the work of the Ministery is cheifly performed And yet I cannot but observe that here is a diversion and what is diverted runs not in the right channel it is enforced another way But this you say will not be to ruine but to rectifie the devotion of former ages and turn pompe into use and impediments into helps There needs no proofe for this Ipse dixit Mr. Geree hath delivered this in the Pulpit It is enough so it come from him who is so well skilled in devotion and able to rectifie former ages But I am none of your credulous followers my faith is not pinned to your sleeve Indeed to deale plainly with you I am of another mind and suppose I have good reason for it 6. That revenues were very anciently settled upon the Church can be no new thing to them that are skilled in Councels Fathers and Church History But who were these lands settled upon To whose trust were these committed That Constantine settled revenues upon the Bishops is too too evident to be denyed That the Bishops had houses and lands long before Constantines time is manifest by the Councell of Angur Can. 15. As also by that of Paulus Samosatenus whom the Emperor Aurelian ejected out of the Episcopall house after he had been deprived of his Bishoprick of Antioch by a Councell of Bishops In S. Cyprians time and writings we read that the Church was endowed with means A little higher we may go in our own country we find King Lucius in the yeer of grace 187. settling possessions upon the Church 7. Neither were these means very small as some conceive S. Austine was a Gentleman well desended and had a faire estate left him And yet he professeth that the possessions of his Bishoprick of Hippo were twenty times more then the lands of his inheritance And yet his was none of the richest Bishoppricks in Africk Such was the devotion of former áges 8. Of these revenues the Bishops had the profits they did uti frui rebus Ecclesiae as S. Austin speaks tanquam possessores Domini they were Gods trustees and yet as possessors and Lords they disposed of the Church goods At his See the government of the lands and oblations belonged to him but to some of his Clergie he committed the charge both of the one and of the other But so that once a yeer at least he had an account from them as from his Stewards At his charge as it were the Presbyters and other Clerks of that Church were fed and clad Indeed the lands and goods of the Church were so at the Bishops disposing that the Steward might not distribute any of them as he thought meet but as the Bishop directed him This was not onely by custome but by Canon that the Bishop have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power to dispose the goods of the Church upon the needie And if it happened that any of the lands were alienated or sold in the vacancie it was in the succeeding Bishops power to ratifie or make void the sale 9. Neither did the Bishops innovate any thing therein they followed the steps of the prime and Apostolick Church as is to be seen Apost Can. 41. and in the Acts. There we read that the Christians who were so charitably minded sold their lands or houses and layed the prices thereof not at the Disciples not at the Presbyters but at the Apostles feet After this indeed the Disciples choose out men of honest report full of the holy Ghost and of wisdom that might dispose of these legacies to such as were to be relieved by the Church Stock But this they did not of their own heads but at the Apostles directions who reserved this power to themselves The text justifies it Whom we may appoint over this businesse So the Apostles Hence is it that S. Paul commanded Timothy Bishop of Ephesus to take care that the Presbyters be well provided for Let the Presbyters that rule well be counted worthy of double honor of double maintenance And to what purpose was this charge to Timothy unlesse he were to provide for the Presbyters of his Church I am certain that it is most consonant to common sense Nature and Scripture that parents provide for their children and not children for the parents And is it not reason that he who sets the Presbyters on work should pay them their wages But Bishop Timothy was to set them on work Those things that thou hast heard or learned of me the same commit thou to faithfull men who shall be ABLE TO TEACH others And charge them that they teach no other doctrine then this But if they do what then withdraw thy self from them That is eat not with them let them not come to thy table allow them no maintenance What counsell the Apostles gave others without question they observed themselves But S. Paul commands that we eat not with open and notorious sinners and S. John that we receive not deceitfull Preachers into our houses The same rule then they observed themselves For in those times the Bishop and his Presbyters did usually live in the same house and eat at the same table In those times the Bishops provided for the Presbyters but our start up Presbytery will so provide that the Bishops shall have just nothing left them to relieve their own wants all must be for Mr. Presbyter 10. And why so Because there are many defective Parishes in England which want suffiâ—ient maintenance to supply their Parochiall Pastors with But from whence comes this defect or want of maintenance Surely not from the Bishops not from their greedinesse and wretchlesnesse but from that detestable sacriledge as Beza and you call it which was by Parliament acted and ratified under the reign of King Henry VIII At the dissolution of Abbeys the Appropriations of Tithes were taken into
power of Ordination but not the Seventy not those of the inferior order not meer Presbyters 4. Besides doth not St. Paul justifie that none may preach except they be sent Talk not of an inward calling or extraordinary sending Neither of these will serve the turn without the outward without the ordinary Ordination St. Pauls words are full to this purpose No man taketh this honour of Priesthood to himself but he that is called of God as Aaron was The extraordinary calling which some pretend to is abolished in that No man takes this honour to himself How then must he attain the Priesthood The Apostle tels you he must be called of God as Aaron was And how was that Non immediatè a Deo sed mediante hominis ministerio he was not called or ordained immediately by God but by the interceding Ministery of man The Apostle therefore doth not say He that is called of God as Moses was but He that is called of God as Aaron was But we know that though Moses were immediately ordained by God yet Aaron was not he was ordained by Moses And yet both Moses and Aaron are among his Priests for Moses discharged the Priests office before Aaron was ordained Exod. 24. 4. c. Exod. 29. 12. 18. 25. 36. c. Exod. 30. 29. 30. 5. I have done with your first way having according to your Covenant proved by Scripture that none may confer Orders in the Church of Christ but onely Apostles or Bishops as we take them in a strict and Ecclesiasticall sense that is onely such as are of the same order with the Apostles and may fitly be called apostle-Apostle-Bishops 6. We are now cast upon the Example of the best reformed Churches which may raise some dust For when we descend to comparisons we cannot but displease those who are left out of the superlative Yet this I dare say that those Churches are best reformed which come neerest to the Primitive Church in Doctrine and Government For to reform is not to innovate but In primaevam veram formam reducere to settle it in the ancient and true state For thus saith the Lord Stand in the wayes and behold and ask for the OLD WAY WHICH IS THE GOOD WAY AND WALK THEREIN and ye shall find rest for your souls This rule therefore is given by Zanchius Exempla veteris Ecclesiae nobis debent esse instar praecepti and your learned Ministers of London second him assuring us that the examples of the ancient Church bind us as firmly as any precept And reason good since the custome of the ancient Church is Optima legis interpres the best interpreter of the Law of Christ The ancient Church then ought to be a pattern to all Reformers 7. Well what kinde of Government was there in the primitive Church Peter Moulin testifies that either in the Apostles times or suddenly after Bishops had praeheminence over Presbyters in the severall Cities wherein they were setled This Government is very ancient and in the Church of Christ every thing the MORE ANCIENT it is the TRUER AND BETTER it is Zanchius justifies it In Ecclesia Dei quo quid ANTIQUIUS eo etiam est VERIUS ideoque MELIUS And lest I may seem to wrest that famous learned mans words to another sense then he intended them I shall give you his resolution at large concerning this point in question whether Bishops or no Bishops and this it is Hoc unum addo me coram Deo IN MEA CONSCIENTIA non alio habere LOCO quà m SCHISMATICORUM illos OMNES qui in parte Reformationis Ecclesiarum ponunt NULLOS HABERE EPISCOPOS qui AUTHORITATIS GRADU supra veros compresbyteros emineant ubi liquido possint haberi Praeterea cum D. Calvino NULLO NON ANATHEMATE DIGNOS CENSEO quotquot illi Hierarchiae quae se Domino Jesu Christo snbmittit subjici nolunt These are his words in Latine and to your comfort you shall have them in English like them as you please This one thing I adde saith learned Zanchius that IN MY CONSCIENCE before God I esteeme ALL those NO BETTER THEN SCHISMATICKS who make it A PART OF REFORMATION TO HAVE NO BISHOPS in the Church where they may readily be had which maybe above their true fellow-Presbyters IN DEGREE OF AUTHORITIE Yea with Mr. Calvin I HOLD THEM WORTHY OF THE MOST GRIEVOUS CURSE who will not submit to that SACRED PRELACY which is subject to Christ He was far from a Rooter 8. Neither is Zanchius alone he hath that moderate and judicious Melancthon to second him who is so right and home for Episcopacy that he comes with his Ego reddo I for my part restore the whole Jurisdiction and dignitie to Bishops And he wisheth with all that he and the rest of his friends might redeem peace though it were upon harder terms Yea he affirms that he sees not quo ore with what face they can take from Bishops their Ecclesiasticall government And then he adds That I may speak my mind Vtinam utinam POSSEM non quidem dominationem confirmare sed ADMINISTRATIONEM EPIScOPORUM restituere I would to God I would to God IT WERE IN MY POWER not to confirm the Dominion but to restore the ADMINISTRATION OF BISHOPS For I see I see saith he what a â—inde of Church we are like to have when the Ecclesiasticall policie shall be dissolved Video postea MULTO INTOLERABILIOREM futuram TYRANNIDEM quam antea unquam fuit I see we are hereafter like to have a FAR MORE INTOLERABLE TYRANNY then ever we have known heretofore Note that and consider whether experience hath not made us sensible that his words were but a Prophecie of these times And after this he expostulates the same businesse with Camerarius and questions Quo jure by what law it might be free for them to subvert the Ecclesiasticall Policie if so the Bishops would yeeld unto them what is meet The question being thus proposed his resolution follows Et ut liceat certè non expedit but suppose it lawfull yet is it not expedient Luther himself was ever of this opinion whom some I perceive love meerly for this because by his means they had shaked off their Bishops and thereby gained Libertatem minimè utilem ad posteritatem such a LITERTIE AS WILL BE LITTLE FOR THE GOOD OF POSTERITIE This he spake and we feel For what kinde of state shall the Church be in in after ages if all ancient customes and manners be utterly abolished and no certain Governors established God knows and we imagine 9. Hitherto you have seen how Zanchius for himselfe and Calvin and Melanthon with Luther did endeavour even in the shell to crush that new model which ye boast to be of divine Right and yet confesse that it is not much above fourscore yeers standing and that but in some Churches For
This right is grounded upon Scripture for God saith Erunt Reges nutritii tui Kings shall be nursing Fathers and Queens shall be nursing Mothers to the Church Who then dares say they ought not or shall not 3. Besides what is done in right is injurious to no man since jus and injuria right and wrong cannot consist in the same action under the same consideration And yet no right is done but it is displeasing to the adverse partie God did right in protecting Moses and Aaron against Korah and his confederates He did right in destroying those factious and rebellious persons and yet this was displeasing to all the congregation of the children of Israel And shall God or the King forbear to do right because the multitude murmure at it This be far from the Lord and his Vicegerent A Judge is sworn to do right If then he do not right to the utmost of his understanding he is perjured And the more eminent a man is in place the greater the sin You know to whom it was said Because by this deed thou hast given great occasion to the enemies of the Lord to blaspheme the childe that is born unto thee shall surely dye And of Jerâ—boam it was said z Go tell him thus saith thâ— Lord God of Israel For as much as I exâ—â—ted the frâ—m â—mâ—â—g the people and made thee Prince over my people Israel and yet thâ—â— hast done evill above all that were before thee and hast casâ— me behind thy 〈…〉 Therefore behold I will bring evill upon the house of Jeroboam c. 4. Secondly the King hath sworn to be the Protectâ—r and Defender of the Churches under his Government and this you will confesse the King ought to do But the King doth not protect the Church unlesse he protect the Bishops since without Bishops the Church must needs crumble away and come to nothing The Bishop is the ministeriall Spouse of the Church how then can the Church be protected if her husband be taken from her or stripped of his means Just as our wives are maintained with the fift part Fed with an Ordinance with words but where 's the fift part which of our wives have had that justly payed them 5. The Bishop is under Christ the Father of the Church Destroy the Father and how shall the Children be provided for Nay who shall beget children of the Church when she is void of an Husband And the Bishop is the onely Husband of the Church take â—way the Bishop and the Church is a Widow if you will beleeve the Councell of Chalcedon I have heretofore manifested that none but a Bishop can ordain either Priest or Deacon And Zanchius determines that the Church may not want Ministers who are to administer these externall things the Word and Sacraments Remove the Ministers that have this power derived unto them from Christ and the Sacraments must fail and consequently the Church For what is the Church but a Congregation of Christians wherein the pure Word of God is preached and the Sacraments duly administred ACCORDING TO CHRISTS ORDINANCE But according to Christs Ordinance none may administer the Word and Sacraments but Bishops Priests and Deacons Take these away and what becomes of the Sacraments Take away Baptisme and according to Gods ordinary and revealed way we cannot become Christians we cannot be born anew of water and of the holy Ghost And when we are become Christians take away that food of life the Lords Supper and we must needs famish for unlesse we eat the flesh of the Son of man and drink his blood in that blessed Sacrament we have no life in us Hence is that of Calvin The light and heat of the Sun meat and drink are not so necessary for the cherishing and sustaining this present life as the APOSTOLICALL and Pâ—storall OFFICE is for the PRESERVATION OF THE CHURCH on earth If then it be proved that Bishops properly and strictly so called be of the same office and order with the Apostles then have we Calvins acknowledgement that the Church cannot subsist without Bishops 6. Indeed it cannot if we beleeve S. Cyprian for he saith that we ought to know Episcopum in Ecclesia esse ECCLESIAM IN EPISCOPO that the Bishop is in the Church and the CHURCH IN THE BISHOP it stands and fals with him What then becomes of that Church where there is no Bishop Si qui cum Episcopo non sint in Ecclesia non esse We must also know saith that blessed Martyr that they which are not with the Bishop are out of the Church Thus the Bishop is in the Church causaliter causally but the Church in the Bishop virtually The fountain is in the brook causally and the brook in the fountain virtually because from the fountain the Rives derives his being from thence it is derived and fed Damne up the fountain or divert his course and what becomes of the river Thus is it between the Bishop and the Church Hence I infer that the matter of the Oath is lawfull I conclude therefore with the Author of the Review that His Majestie is bound in Religion and conscience to protect the Bishops with their Churches and priviledges Unlesse it be so that you can bring him a new Christ who will ordain another way to heaven 7. But say you it is a ground laid down by this Author that no oath is obligatory beyond the intention of it That is according to the common plain and literall meaning thereof otherwise we know no intention of an oath We must therefore look back to the intention of the first framers thereof as also to the good and securitie of those to whom and for whose sake it is takâ—n n. That the intention of this oath and the framers thereof is against a tyramous invasion on the rights of the Clergie as also to protect them against violence no question at all is to be made and you do well to acknowledge it So far then the King is to protect them to the utmost of his power And hitherto by the assistance of God he hath done it and my trusâ— is in Jesus Christ that he will strengthen our good King to live and dye in this pious and Princely resolution 8. This Oath is to the Clergie the King then must have an eye upon them and their intention who so humbly begge his protection and to whom he makes this oath Expectationem enim eorum quibus juratur quisquis decipit non potest esse non perjurus For he that deceives their expectation to whom he swears cannot but be perjured This S. Austin proves at large in the preceding Epistle wherein he wonders that any man should be of such an opinion as to conceive that a man might incur certain perjurie to avoid uncertain danger losse or death It is a rule therfore in the Canon Law Quacunque arte verborum
tenths which Lay Impropriators are seldome charged with To the King we grant and pay subsidies after an higher rate then any of the Laity by many degrees Where then are the two Supremacies which we erect 12. 'T is true indeed that For deciding of controversies and for distribution of Justice within this Realm there be TWO DISTINCT JURISDICTIONS the one ECCLESIASTICALL limited to certain spirituall and particular cases The Court wherin these causes are handled is called Forum Ecclesiasticum the Ecclesiasticall Court The other is SECULAR and generall for that it is guided by the Common and generall Law of the Realme Now this is a maxime affirmed by the Master of the Law that The Law doth appoint every thing to be done by those unto whose office it properly appertaineth But unto the Ecclesiasticall Court diverse causes are committed jure Apostolico by the Apostolicall Law Such are those that are commended by S. Paul to Timothy the Bishop of the Ephesians and to Titus the Bishop of the Cretians First to receive an accusation against a Presbyter and the manner how 2ly to rebuke him if occasion require 3ly If any Presbyter preach unsound doctrine the Bishop is to withdraw himself from him that is to excommunicate him 4ly In the same manner he is to use blasphemers disobedient and unholy persons false accusers trucebreakers Traitors and the like 5ly The Bishop is to reject that is to excommunicate all Hereticks after the first and second admonition 13. These things the Ordinary or Bishop ought to do De droit of Right as Sir Edward Coke speaks that is to say he ought to do it by the Ecclesiasticall Law IN THE RIGHT OF HIS OFFICE These censures belong not to secular Courts they are derived from our Saviours Preistly power aud may not be denounced by any that is not a Preist at least And a Maxime it is of the Common Law saith that famous Lawyer that where the right is spirituall and the remedy therefore ONELY BY THE ECCLESIASTICALL LAW the câ—nusans thereof doth appertain to the Ecclesiasticall Court But A BIHOP is regularly THE KINGS IMMEDIATE OFFICER to the Kings Court of Justice in causes Ecclesiasticall Therefore not a company of Presbyters no rule for that And this is it that wrings and vexes you so sorely For your a me is to share the Bishops Lands and Jurisdiction among you of the Presbyteriall faction This your vast covetousnesse ambition have of late cost the Church full deere and have been a maine cause of these divisions and combustions By these means you have made a forcible entrie upon Nabaoths Vineyard It were well Ahab and Jezabel would beware in time However wise men consider that every one that steps up to the Bar is not fit to be a Judge nor every one that layes about him in the Pulpit meet to be a Bishop 14. Besides in those Epistles this power is committed to single Governors to Timothy alone and to Titus alone But Timothy and Titus were Bishops strictly and properly so called that is they were of an higher order then Presbyters even of the same with the Apostles Hence is that of S. Cyprian Ecclesia super EPISCOPOS constituitur omnis actus Ecclesiae PER EOSDEM PRAEPOSITOS gubernatur The Church is settled upon BISHOPS and every Act of the Church is ruled BY THE SAME GOVERNORS By Bishops not by Presbyters Now the word of God is norma sui obliqui the rule whereby we must be regulated from which if we depart we fall foule or runne awry Since then the Church is settled upon Bishops it is not safe for any King or State to displace them lest they unsettle themselves and their posterity They that have endeavoured to set the Church upon Presbyters have incurred such dangers as they wot not of For if we beleive S. Cyprian they offend God they are unmindfull of the Gospel they affront the perpetuall practise of the Church they neglect the judgment to come and endanger the souls of their brethren whom Christ dyed for Neither is this the opinion of S. Cyprian onely Ignatius speaks as much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As many as are Christs cleave fast to the Bishop But these that forsake him and hold communion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the accursed shall be cut off with them This is Ignatius genuine resolution attested by Vedelâ—us from Geneva and if true a most dreadfull sentence for those that endeavour the extirpation of Episcopacy 15. As for the Priviledges of the Clergie which you are so earnest to ruinate I shall manifest that they have footing in the Law of Nature in the Law of Moses and in the Gospel In the Law of Nature Abraham give tithes to the Preist of the most high God The Preists in Egypt had lands belonging to them as also portions of the Kings free bountie And the same Law of Nature taught Pharoah and Joseph not to alienate either the Preists lands or other their maintenance in time of extremest famine By the light of Nature Aâ—taxerxes King of Perfia decreed that it should not be lawfull for any man to lay toll tribute or custome upon any Preist Levite Singer Porter or other Minister of the house of God And King Alexander sonne of Antiochus Epiphanes made Jonathan the High Preist a Duke and Governor of a Province He commanded him also to be clothed in purple and caused him to sit by or with his own Royall Person He sent also to the same High Preist a Buckle or collar of Gold to weare even such as were in use with the Princes of the blood And by Proclamation he commanded that no man should molest the High Preist or prefer complaint against him And can it be denied that Melchisedec Preist of the most high God was King of Salem and made so by God himself 16. In the Law the Lord made Aaron more honourable and gave him an heritage He divided unto him the first fruits of the increase and to him especially he appointed bread in abundance For him he ordained glorious and beautifull garments He beautified Aaron with comely ornaments and clothed him with a robe of glory Upon his head he set a miter and a crown of pure gold upon the miter wherein was ingraved Holinesse And this if I mistake not is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Philo tels us was set upon the Preists head and is the cheife ornament of the Eastern Kings The reason he gives for it is this because while the Preist is discharging his dutie he is more eminent then any person whatsoever even then Kings But I rather conceive it was because at that time he represented or prefigured the Royall Preisthood of our Saviour 17. For the Gospel we have prophecies in what state and honor
Bishops And in both ye lay the whole work upon the Presbytery as if they were the men that could discharge all sacred and Ministerial duties No such matter the contrary is manifested Can any man imagine that a common souldier or an ordinary marriner doth performe the cheife work in an army or ship because they take the greater toile to the outward eye No no it is the Pilot in a Ship the Colonel in a Regiment the Admirall in a Navy and the Generall in an Army that discharge the cheife duties Without these there would be wise worke by Sea or Land Evâ—ry one that can pull a gable or manage an oare is not fit to be a Pilot. Every man that can and dare fight and charge with courage is not fit to be a Commander But the Church is both a ship and an armie And I dare say that every one that can talke lavishly or make a rhetoricall flourish in the Pulpit is not fit to be a Bishop or Governour in the Church of Christ And yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this cause left I thee in Creet that thou shouldest set in order the things that are wanting ordain Presbyters in every City These are the duties of a Bishop without which the Church will suddenly be out of frame and crumble into nothing 16. In a ship or regiment no man comes to sit at the stern no man attempts the cheife command the first day if he do both ship and regiment suffer for it No they are trained up in their severall professions and by degrees they rise till they come to the highest Thus was it in the ancient and thus is it in the present Church If any be suddenly raised to a Bishoprick it is seldom for the good of that Diocese 17. But you and your fellow Presbyters want congruous and sufficient maintenance down therefore must the Bishops and their Revenues must be divided amongst such good Pastors as you are The Levellers doctrine right the Nobility and Gentrey have too much the godly of the land to little all therefore must be shared that Jack and Tom may have a congrurus maintenance If the great men of the Land will not yeeld to this the Parliament shall be garbled the Nobility and Gentry shall be turned aside and then look for a new Covenant and a fresh extirpation Dukes descend from profane Esau Marquesses Earles Vicounts c. are but heathenish titles invented by the children of darknesse and the children of light defie them What Are we not all Adams sons Are we not brethren in Christ Is it not fit that we should all have share and share like as had the children of Israel in the land of promise As long as the Church onely was strook at it was well liked of but now patience perforce we must be leveled both in Church and State We shall find that there is such a sympathy between them in all Christian Common-wealths that they stand and fall swimme and sink together 18. What talke we of Levelling That is enough to destroy the State and face of a Kingdome But in your project there will be no danger How No danger No danger say you of sacriledge No danger in the subversion of the Church Surely this must be ruine to Episcopacy and consequently to the Church For no Bishop no Church Ecclesia enim super Episcopos constituitur for the Church is founded and settled upon Bishops So S. Cyprian Think not that we exclude Christ Christ it is that layd the foundation and settled the Church so And it is not for man to unsettle it or to lay another a new foundation For other foundation can no man lay then that is layed by Jesus Christ But we are built upon the foundation of the Apostles and Prophets And Bishops and Apostles are of the same order they are one and the same Apostolos id est Episcopos Praepositos Dominus elegit So S. Cyprian the Lord made choice of APOSTLES THAT IS OF BISHOPS Prelates When therefore our Saviour founded the Church upon the Apostles he founded it upon Bishops Who dare then after this foundation He that endeavours it doth not build but destroy the Church 19. Is there no danger of sacriledge in robbing father and mother The Bishop your father and the Church your mother For as in the Church you were born anew of water and the Holy Ghost so if you be a Presbyter as a Presbyter you have your being from a Bishop or else you have no such being But you return that ye rob not the Church for you intend that these revenues shall be settled upon Church-men that is upon Presbyters Suppose you rob but one but your Father the sacriledge is detestable For doth not the Lord say Who so robbeth his father or mother and saith it is no transgression the same is the companion of a murtherer But to make the sacriledge more odious I shall manifest that ye have not onely robbed your Father but your Mother also The Bishop your father is the husband to his particular Church If then you rob him of his meanes who will succeed in his roome and become an husband to that Church For though there be a thousand Presbyters in a Diocese yet if she be without a Bishop that Church is a widow So that great Councell of Chalcedon Thus ye rob the Bishop of his means that Church of her husband And wile a widow she can bring forth but a bastard brood Consider that 20. Upon these motives I must tell you that if his Majestie shall gratifie either the Parliament or the Assembly in the abolition of Episcopacy and in sacrificing the Church-lands to your or their sacrilegious avarice it will be such a work for which following generations shall have just cause to pitie lament him that so good a man should either be cheated or enforced into so foule a sin His children and the whole Kingdome would rue it and the generations to come unlesse the world turn Presbyterian will speak of Him as of King Henry the eight with this difference that King Henry wilfully plunged himself into this sin and King Charles was driven into it by an Atheisticall and bloody faction But I am confident his Majestie is seasoned with better principles he knows it was no excuse for Saul to confesse that he had sinned because he was afraid of the people and obeyed their voice not Gods directions This King knew Gods Word rejected it God therefore rejected him from being King and his seed from the throne A lamentable case to be frighted by a multitude out of Gods favour and the Crowne But I hope you have no Saul in hand Our good Kings Crowne you may cause to totter but not his resolution Ye may and have robbed him of his Prerogatives revenues and liberty but you cannot imprison or force his conscience that will injoy her ancient priviledges freedome
Preists ought to be had among Christians Witnesse that Evangelicall Prophet whose words are these Ye shall be named THE PREISTS OF THE LORD as they are at this day Men shall call you the Ministers of our God Ye shall eat the riches of the Gentiles and ye shall be EXALTED WITH THEIR GLORY This is one the other shall be from that royall Psalmist In stead of thy Fathers thou shalt have children whom thou mayest make PRINCES in all Lands Do not you go about to make the Word of God a lye while you endeavour to dis-inherit the Clergie of these privileges and honors But God shall be true he shall be justified in his sayings and every man shall be a liar Behold how these prophecies were fulfilled under the Gospēl When our Saviour sent forth his Apostles and Disciples to preach the Gospel and to dispense his heavenly mysteries he daines them with this honour to rank them for usage with himself He that despiseth you despiseth me and he that receiveth you receiveth me To intimate to all Christians that they ought to use his messengers as they would Christ in his own person For whether well or ill he will take it as done to himself Hence is it that the Galathians received S. Paul as an Angel of God even AS CHRIST JESUS Yea they were ready to pull out their own eyes to do him a pleasure And when this Apostle came to Melita he and those that attended him were courteously entertained honoured they were with many honors and enriched with gifts by the Prince of that Island and his people 18. Some it may be may conceive that these were but personall honors and that they belong to them onely whom Christ immediately ordained But the Scripture will teach us a better lesson For doth not our Saviour say He that receiveth whomsoever I send receiveth me Now we know that our Saviour sendeth not onely by himself but by those also to whom he hath given power to send and ordain Thus by S. Paul he sent Timothy and Titus and we find S. Barnabas with S. Paul ordaining Presbyters in all Churches where they came This therefore is a generall rule those Governors who labour in the Word and Doctrine whether they be ordained by Christ or his Apostles or any other to whom this authoritie is duely given are WORTHY OF DOUBLE HONOR that is saith Primasius both in love and place Thus Titus by the Corinthians was received with fear and trembling and memorable obedience They honoured him as Theodoret speaks as their Father and reverenced him as their spirituall Governor These honors are due not so much in respect of personall worth as in regard of the office which they bear This appears by S. Paul who willeth the Philippins not onely to receive Epaphroditus their Apostle or Bishop with all gladnesse but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he chargeth them to hold SUCH AS HE WAS in honour and reputation All must be thus honoured but those most that are most worthy 19. Constantine the first Emperor that ever was christen'd had learned this lesson he therefore did reverence the Bishops ad imaginem quandam divinae praesentiae as if he had some resemblance of God before his eyes He kissed those Bishops skars that had suffered for Christs most holy Name He entertained divers of them at his own table and at their departure he bestowed upon them many goodly gifts Upon Bishops he conferr'd very many privileges and the highest Honors he had to bestowe He ordained that those Canons which were agreed upon by the Bishops and had received his Royall approbation should be of more sacred authority then any Law or sentence that should passe from his highest Judges and that none of his Princes should dare to infringe them To conclude he commanded the Governors of his severall Provinces to give reverence and honour to Bishops threatning no lesse then death to such as should revile or abuse them What reverence and esteem Bishops were of with his severall sons though differing in Religion the Church History manifests for these and all other privileges were inviolably preserved to the Church till that Apostata Julian ware the Crown But those pious and orthodox Emperors that succeeded him raised up the Church and made good her former privileges 20. The reason why good Princes were so carefull of the Church and Churchmen was because they were confident with Great Constantine that God gave a blessing to their affairs for the Bishops sakes And those two wise Emperors Leo and Constantine professe with Justinian that the peace and felicitie of their people as well for body as soul depend upon the harmonious consent of the Imperiall and Episcopall functions Mark that In Scripture the Prophets and servants of God are called the charet of Israel and the horsemen thereof because by their prayers they did more prosper their Countrey then by force of arms Yea by them God blessed his people These were the Church-priviledges and these the opinions the most Christian Princes had of Church-men And you cannot say that any of these Emperors had any dependance upon the Pope or any compliance with him But we are fallen into those times wherein it is accounted losse to bestowe cost upon Christ pietie to rifle the Church and good service to God to murder his Apostles and Priests Indeed what ever is good and commendable is now with the round brotherhood cried out upon as Popish By this time I hope it appears that these immunities which belong to the Church arise not from the errour of the times as you suppose but from the tenure of Scripture That 's the tenure we hold by CHAP. XII Whether to sit and vote in Parliament be incongruous to the calling of Bishops 1. SOmething an hard theme to treat upon and unpleasing to the times And yet I must say something to it lest I seem to desert the cause to blame our Predecessors of indiscretion and to acknowledge that weaknesse in our Bishops which the wisest of this Kingdom know to be far from them What Not contented to strip us of our rights lands and priviledges but you must twit us with the losse of the Bishops Votes as if they were neither fit to sit or vote in the House of Peers That this hath been done cannot be denied but how justly I shall not question for the honour I bear to my Soveraign Yet thus much is evident to every single eye that we have had many even and conscionable Parliaments wherein Bishops have voted what kinde of Parliament we have had without them some will make bold to speak hereafter But a word in private Were they not thrust out lest the King should have too many faithfull Counsellors in the House Were they not removed to make way for these civill broils The Incendiaries knew full well that those
alienation of their Lands Since by your confession he cannot lawfully make any ingagement to any against the Laws and legall rights of others And the King is so just that he will never do what he cannot lawfully do Observe the plagues of such men as are never touched with the miseries of others They commonly fall under the same judgment which others unpittied have tasted before D. Corn. Burges Fire of the Sanct. p. 50. 51. FINIS Errata PAg. 6. l. 34 Melsalinus r. Messalinus p. 20. l. 34. Cardiner r. Gardiner P. 21. l. 33. let r. set p. 30. l. 21. perpetull r perpetuall p. 31. l 29. cut off r. cast off p. 33. l. 20 teneatur r. tenetur Ib. l. 23 possit r. posse Ib. in marg l 12 quisquis r. quisque p. 34 l. 12. are you of r. you are of Ib l. 16. Nation r. Nation into Ib l. 3â— disolate r. desolate p. 35 l 29. VIII r. VII p 38 l o Rives r River p. 44. l. 7 depends r. depend Ib. l. 17. obstinentis r. obtinentis p. 51 in marg l. 13 concessimo r. concessimus p 53. l. nlt. distructive r. destructive p. 54. l. 10. not upon r. not set upon p 55 l. 25. abolishet r. abolished p. 50. l 2. Overnor r. Governor p. 60 l. 21. changing terme r. changing the terme Ib l 32. 1. and the Ministerial p. 6â— l. 2. yet r. that p. 83 l ult ttle r. little p 84 l. 34. distroied r destroyed p. â—â—0 l. penult regular r. regulate p. 111. l. 18. the Justice r. the Justices p. 113 l. 17. after r. alter p 116. in marg l. 24. other r. others a I. D. P. 4. Psal 39. 4. c 2 Sam 1â— 9. d Psaâ— 89. 50. e 1. Reg. 2. 44. 45. f The fire of the Sanctuary p. 22â— g Ib. p. 272. h Nathan Ward p. â—lt i Aâ— 8. 23. k Ib v. 21. l Ib. v. 23. m Ib v. 22. Episcopus a I. G. p. 1. b Mr. Challenorâ— Speech c I G p. 1. d S. Luk. 1 51. 52. e Iâ— v. 49. 31. f Ex. 18. 21. g Ex. 23. 2. h That such an union is â—â—nâ—â—pâ—â—siâ—iâ—e â—â—pâ—â—siâ—iâ—e 〈…〉 the King condescend in the point of Episcopacy l. G. p. 1. i For the King to condescend renitente conscientiâ though it might gratifie us it would be sinfull to himself I. G. p. 1. k I. G. p. 1. l The oath taken at the Kings Coronation hath been prest by some learned Pens with that probability c. I. G. p. 1. m Neither have they that I know received anâ— satisfactory answer in Print I G p. 1. n It may â—e a work worthy some pains to resolve this case and clear your objâ—ctions that while they stand unanswered cast an ill reflect on both upon the King in condescending to abrogate Episcopacy and the Parliament in pressing him to it I. G p. 1. o The bond of the Kâ—ngs Oath may be taken off two waies Either by clearing the unlawfulnesse of it I. G. p. 1. p Though it be granted that Episcopacy is lawfull yet notwithstanding that his Oath the King without impeachment may consent to the abrogation of Episcopacy I G. p. 2. a It was vinculum iniquitatis and so void the fiâ—st day for qui jurat in iniquum obligatur in contrarium â— G p. 1. b I. G. p. 1. c I. G p. 1. d 1 S Pet. 2. 13 14. e I. G. p. 9. f Solemn League and Covenant â— G. p. 1. h Ier. 11. 19. i S. Pet 2. 25. * As Scripture is the Rule of Church Government so Christ is the sole root and fountain whâ—nce it originally flows I. D. p. 50 k Ambr. de dignit Sacerd c. 5. l Hieron in Mat. 10. 8. m Genâ—ad apud Balsam p. 1085. n S Ioh 20. 21. o Hilar in Mat. can 10 p Cyril in Io. l. 12 c. 55. q Hieron iâ— Gal. 1. â—9 r Calvin in 1 Cor 4. 9. Å¿ Wal Messal p. 41. t Theo in Phi. lip 11. k Ignat ad Eph. l Theodoret in 1 Tim. 3 1. m Walo Messal p â—0 43. n Iâ— p. 53. o Timothâ—m Apostoli munere officio functus est Ib p 42. 52. p Ib. p. 47 50. 244. q Smect Answ to the Remonst p. 21. 26. r Epaphroditus by S â—auâ—â—â— â—â— called the Apostle of the Pâ—â—lippians bâ—causâ— hâ— had sent him to the Philippians to confirm their Church and therein to ordain them â—resbyters and Bishops Walo Messal p. 58. Å¿ Tit. 1. â— t Ephes 4 11. 1 Cor. 12 28. x S. Luk. 22 19. 1 Cor. 11. 24 25. y â— Joh. 6. 53. z Ordinance for Ordinat p 2. a Ib. p 13. b I. G. p. 1. c Psal 89 50. d S. Jude v. 3 e I. G p 1. f I. G p 1. g I G. p 2. h I. â— â— â— i Ordinance for Ordinat p 2. k I. G. p. 2. l Rom. 13. 1. m Thou couldst have no power at all agâ—â—nst me except it were given thee from above S. Jo. 19. 11. n Ier. 20. 2. o Ier. 19. 14. p Prov. 8. 15. q Ier. 26. 23. r Ier. 32. 3. Å¿ 1 Reg. 2. 27. 31. t Ib. v. 26. u 1 Tim. 1. 20. x Gal 1. 9. y 2 Tim. 3 2. c. z I. G. p. 1. a Ib b Act 1. 22. c Act 1. 20. d Presbyters are by Christs warrant in Scripture indued with power to rule in their own Congregations as well as to preach See 1 Tim. 3. 5 5. 21. Heb. 13. 17 1 Thes 5. 12. I G. p. 2. e 1 Tim. 3. 5. f 1 Tim. 3. 1. g Ib. v. 4. h I. D. p. 12â— i 1 Tim. 3 12 k 1 Tim. 5 2â— l Heb. 13. 17. m Ib n Câ—nt 6. 3. o Episcopus est presâ—ytâ—â—is prâ—positus Cypr ep 10 p 2 Cor â— 23. Philip. 2. 25 q 1 Tim 5. 22. Tit 1. 5. r 2 Tim. 3. 5. T it 2. 15. 3. 10. Å¿ 1 Tim 5. 19. t 1 Tim. 1. 3. u Tit. 1. 11. x Tit. 3. 9. y 1 Tim 6. 3. 5. z Beza Piscat in loc a Si qui cum EpiscoÌ„pâ— non sunt in Ecclesid non sunt Cypr. ep 69 n. 31. b 1 Thes 5. â—2 c Hilar. Dial. Rom. in loc apud Ambros d Theodoret in 1 â—heâ— 5. 12. e Calvin in loc f Caluin Iâ—stit â— â— c. 3. Sect. 15. g As Prelacy stood in â—nglâ—nd the Presbyters were â—xâ—â—â—â—ed from all socâ—â—tie in Rule I. G p. 2. h Which was much more preiudiciall to the dignity lioerty of the Ministery the Presbyters wâ—re subiected to a Lay Chancelor I. G. p. 2. i The Clergie their priviledgeâ— are subiect to the Parliament I. G. p. 7. k Greg Naz. orat 52. â— 15. l Anâ— was not here â—â—urpation against Gods direction I. G. p. 2. m I. G. p. 6. n Though this way oâ— iâ—validating the Kâ—â—gs oath be most satisfactory to some I. G. p. 2. o 1 Tim. 6. 5. p 1 Tim â— 8. q Gen. noâ—e