reward of a Lyar not to be trusted in other matters And first for Doctor Whitakers Bellarmine objects against the Protestants that they take away Bishops He answers Neqâ—… 〈◊〉 totâ—…m Episcopoâ—… orâ—… 〈◊〉 â—…t ille falso â—…lumniatur sed Pseudâ—… Episcopâ—… tantum Pontificios We doe not condemne all the order of Bishops as he that is Bellarmine we may say the Prefacer falsly slanders us but onely 〈◊〉 falsâ—… Bishops of the Church of Rome And about the same place speaking of that ancient constitution that three Bishopâ—… should be present at the Ordination of a Bishop he affirmes that it was a good and a godly sanction and fit for those good times Doctor Fulke expresseth himselfe home That among the Clergy for order and seemely Government there was alwayes one Principall to whom the name of Bishop or Superintendent hath been applyed by long use of the Church which roome Titus exercised in Crete Timothy in Ephesuâ—… others in other places That though a Bishop and â—…n Elâ—…r is of one Order and Authority in preaching the Word and administring the Sacraments yet in Government by ancient use of Speech he is onely called a Bishop who in Scripture is called proestaâ—…enos proestâ—…s â—…egoumenos Rom. 12. 8. 1 Tim. 5. 7. Heb. 13. 17. that is the chiefe in Government to whom the Ordination or Consecration by imposition of Hands was alwayes principally committed So according to Doctor Fulke the name is from Man but the Office from God I I beseech thee Reader view the three places cited by him at leisure and thou shalt see who are the Rulers â—…nd Governours and Ruling Elders mentioned in Hoâ—…y Scripâ—…ures in the judgement of Doctor Fulke Lastly Doctor Reynolds is of the same minde That the Elders ordeined by the Apostles did choose one among them to be President of their Company and Moderator of their actions as of the Church of Ephesus though it had sundry Elders and Pastors to guide it yet among these sundry was there one chief whom our Saviour calleth the Angell of the Church c. And this is he whom afterwards in the Primitive Church the Fathers called Bishop c. So that by Doctor Reynolds though not for the name yet for the thing Episcopacy was in the Church even when Saint Iohn writ the Revelation and was approved by our blessed Saviour from Heaven Fifthly In a difference of Wayes every pious and peaceable Christian out of his discretion and care of his own salvation will inquire which is via tutissima the safest way Now the Separatists themselves such as have either Wisedome or Learning doe acknowledge that Holy Orders are truely that is validly given by the Ordination used in our Church I meane not such as either hold no outward calling to be needfull as the Anabaptists or make the Church a meere Democracy as the Independents but on the other side a very great part of the Christian World and among them many Protestants doe allow no Ordination to be right but from Bishops And even Saint Ierome who of all the Fathers makes the least difference between a Bishop and a Presbiter yet saith VVhat can a Bishop doe which a Presbiter doth not except Ordination And seeing there is required to the essence of a Church 1. a Pastor 2. a Flock 3. a Subordination of this Flock to this Pastor where we are not sure that there is right Ordination what assurance have we that there is a Church I write not this to prejudge our Neighbour Churches I dare not limit the extraordinary operation of Gods Spirit where ordinary meanes are wanting without the default of the Persons he gave his People Manna for food whilest they were in the Wildernesse Necessity is a strong plea Many Protestant Churches lived under Kings and Bishops of another Communion others had particular reasons why they could not continue or introduce Bishops but it is not so with us It was as wisely as charitably said of Saint Cyprian If any of my Predecessours through ignorance or simplicity have not holden that which our Lord hath taught the mercy of the Lord might pardon them c So if any Churches through necessity or ignorance or newfanglednesse or Covetousnesse or Practise of some Persons have swerved from the Apostolicall rule or Primitive institution the Lord may pardon them or supply the defect of Man but we must not therefore presume It is Charity to thinke well of our Neighbours and good Divinity to looke well to our selves But the chief reason is because I do not make this way to be simply necessary but onely shew what is safest where so many Christians are of another mind I know that there is great difference between a valid and a regular Ordination and what some choise Divines do write of case of Necessity and for my part am apt to believe that God looks upon his People in mercy with all their Prejudices and that there is a great Latitude left to particular Churches in the constitution of their Ecclesiasticall Regiment according to the exigence of Time and Place and Persons So as Order and his own Institution be observed Sixtly those Blessings which the English Nation have received from that Order do deserve an acknowledgement By them the Gospell was first planted in the most parts of England By their Doctrine and Blood Religion was reformed and restored to us By the learned writings of them and their Successors it hath been principally defended Cranmer Ridley Latimer Hooper were all Bishops Coverdale excercised Episcopall Jurisdiction With what indignation doe all good Protestants see those blessed Men stiled now in Print by a younge novice halting and time-serving Prelates and common stales to countenance with their prostituted gravities every Politick fetch It was truely said by Seneca that the most contemptible Persons ever have the loosest tongues The Observer confesseth that Magna Charta was penned by Bishops no ill service Morton a Bishop of Ely was the Contriver and Procuâ—…er of the Union of the two Roses a great blessing to this Nation Bishop Fox was the instrument imployed to negotiate and effect the union of the two Kingdomes In former Distractions of this State Bishops have beene Composers and Peace-makers according to their Office now they are contemned and in their roomes such Persons are graced whose Tongues are like that cursed Bay-Tree which caused brawling and contention wheresoever it came England owes many of her Churches Colleges Hospitalls and other Monuments of Piety and Charity to Bishops It requires good advise before we expell that Order which of Infidells made us Christians and that the the reasons should appear to the World An Act of any Society how eminent soever wherein are none of the Clergy may sooner produce submission then satisfaction to the Conscience Seventhly we have had long experience of Episcopall Government if it have been accidentally subject to some abuses I desire to know what Government in the World is free from
deducing Bishops iâ—… Alexandria from Saint Marke and telling us plainlâ—… that which we find to be true that without Episcopall Authoriâ—…y there will be as many Schismes as Priesâ—… in the Church The Hierarchists as he calls them will be contented â—…o wave all other Authors and 〈◊〉 â—…ed by either of these The seven Angells in thâ—… Revelation cap. 2. 3 cannot be the seven Chuâ—…ches for the Angells and the Churches are 〈◊〉 distinguished Rev. 1. 20 but it must be the seven Bishops of the Churches These were not Parochiall Churches each of them had many Pastors and many particular Flocks Beza confesseth that these Angellâ—… were Presidents over the other Presbiters but he believes not they had a priority of Power or that this Presidency was permanent but went by course If the Government went by turnes I would gladly know why one of them is called an Angell more then the other Surely he that shall reade the seven Epistles how some of them are commâ—…ended for their constancy and perseverance in their Government and others reprehended for suffering Heretickâ—… to continue in their Churches will find sufficient ground in every one of these Epistles to believe that they were not changeable every weeke or Moneth or quarter of a Yeare but constant and permanent Governours having power of Jurisdiction to represse abuses otherwise why are they taxed for the abuses done in their Diocesses if it were not in their power to remedy them And if he will give credit to the Testimony of the Primitive Fathers he may find both who sundry of these Angells or Bishops were and also who were their Successors Fourthly though in such variety of new Forms of Church Regiment he hath not expressed himselfe to what Forme he inclines saving that in one place â—…e speakes of a Iancto of Divines I cannot think but himselfe would have the naming of them yet we will suppose that which we are farre from believing that a few green Heads see more then all the Fathers and Councells and Schoolemen and that the Observers busy working braine could molde a Church better then all the Apostles Notwithstanding all this Saint Austins rule to Ianuarius is very considerable if you will not erre doe that which I use to do to whatsoever Church I come I apply my selfe to the Ceremonies thereof He would have added the Discipline also if there had been sundry Formes but there was none but Episcopâ—…y then in the world God is a mercifull God and lookes upon his Creatures with all prejudices of Education Habitation c. Faction is more offensive to him and breach of Charity more dangerous to the Soule then any unknown errour in Discâ—…pline much more where the errour is but supposed or feined and the Schisme apparent Now for the Discipline of the Church of England all Men know and grant that it hath ever been Episcopall In the publick Liturgy of our Church confirmed by Act of Parliament we pray for Bishops In our Booke of Ordination confirmed by the same Authority it is directly affirmed as evident by Scriptures and ancient Authours that from the time of the Apostles there have ever been these Orders of Ministers in Christs Church Bishops Priests and Deacons and that these Orders are appointed by the Holy Ghost In our Booke oâ—… Articles which conteins the received doctrin of our Church and therefore without doubt comes within the compasse of our late Protestation the same Book of Ordination is mainteined and it is plainely affirmed That there is nothing conteined in it which â—…s either superstitious or ungodly In the Apolâ—…gy of our Church published to the whole Christian World and by all Protestant Churches approved and applauded We declare that â—…e beleeve that there be diverse degrees of Ministers in the Church whereof some be Deacons some be Priests some Bishops Which being so it deserves some consideration which King Iames saith in the latter end of his Proclamation for Uniformity Such is the unquietnesse and unstedfastnesse of some dispositions affecting every yeare new forms of things as if they should be followed in their unconstancy would make all actions of States ridiculous and contemptible whereas the stedfast mainteining of things by good advise established is the weale of the Commonwealth I should not inlarge my selfe any further about this Consideration but for two reasons The one is I find it said by some that scarce any but Bishops have hitherto mainteined Bishops Take only three Testimonies of many they were all Members of the English Church yet all Strangers and all had lived in places opposite to Episcopall Government none of them either Bishops or their Chapleins or Expectants The first is King Iames the most learned of Kings I have alwayes thought that there ought to be Bishops in the Church according to the Apostolicall institution and by consequence Divine Ordination The second is Learned Bucer a Germane and imployed in the first Reformation of this Church to read Divinity in Cambridge one that was so opposite to Popery that after his Death his very bones were taken out of his Grave and burned by the Papists He is full in many places take one From the perpetuall observation of the Churches from the very Apostles themselves we see that it seemed good to the Holy Ghost that among the Ministers to whom the charge of the Church was especially committed one should undergoe a singular care of the Churches and the whole Ministery and in that care and sollicitude was before all the rest for which cause the name of a Bishop was peculiarly attributed to these highest Procurators of the Church The third is Peter Martyr at the same time imployed to reade Divinity at Oxford having expressed his consent concurrence with Saint â—…erome concerning Episcopacy he proceeds So far it is from us to bring confusion into the Church that rather we follow the same way for there is no Diocesse with us or Citty where of many Pastors there is not some one chosen excelling in Learning and Experience whom they call the Superintendent of the Church He convocates all the rest he admonisheth them he governs them according to the Word of God as the State of things requires The second reason is that I see it lately published to the World in Print that Doctor Whitakers Doctor Fulke and Doctor Reynolds were all Oppugners of Episcopacy Perhaps of Popish Episcopacy that is the abuse not the thing or of an absolute necessity by Divine Right of such and such an Episcopacy indowed with such or such degrees of Power or Preheminence or of such an Episcopacy as is held to differ from Presbiterate in the very power of Order but surely not of Episcopacy it selfe I wondred at the impudence of the Man It is a bad cause which stands in need to be underpropped with such pious impious frauds is onely fortified with hideous palpable Lyes if he fable in this let him have the just
may admit a greater latitude even to the execution of Laws especially where the Law is cleare the Fact notorious or evidently proved where Succession and the publicke are not concerned where the presence of the whole College is not so usefull or convenient and might rather incomber then expedite the businesse and all this more or lesse according to their certain Laws the severall constitutions of severall Churches alwayes reserving to the whole Body of the Clergy or those who by election or prescription do represent them the power of making and altering Laws and Canons Ecclesiasticall and to His Majesty His Royall power of assenting and confirming and to the representative Body of the Kingdome their power of receiving principally in cases of moment and likewise reserving to the Clergy either Rurall or Cathedrall according to their distinct capacityes their respective power of counselling consenting or concurring according to the constitutions of the Church and Laws and Customes of the Realme which as they are grounded upon naturall reason and equity so they are no way repugnant to the Law of God whereof there are yet some Footsteppes to be seen in our Ordinations our Deanes and Chapiters our Semestriall Synods c. And if these old neglected Observations were a little quickned and reduced to their primogenious temper and constitution perhaps it might remedy sundry inconveniences and adde a greater degree of Moderation and Authority to the Government of the Church Who can be so stupid a to imagine that the State and Church and People of Genevah at this day do not or may not give to the President of their Ecclesiasticall Senate a perpetuity of Government for his Life or inable him to execute some Ecclesiasticall Laws so farre as they shall see it to be expedient for the good of that Church and Commonwealth without swerving from the institution of Christ This might yet further be made plain by those comparisons and representations which 〈◊〉 and 〈◊〉 do bring of this Episcopall or Presidentiary power of a Consull in the Senate of a Praetor in the Court of a Provost in a College of a Steward in a Family They ought to looke upon him as their Superiour and Governor and be upon them as Brethren and Fellow-Elders This is that which our English Bishops claime whereunto they are intitled by the Fundamentall Laws of the Land How farre the power of the keyes of Ordination or Jurisdiction is appropriated or committed to them singly or joyntly by Divine Ordinance of which Subject great Authors upon great reasons have declared themselves yet in our case it is not so questionable where another Lawfull Right is certain and this clear satisfaction of Conscience they want who are so busy seeking after new devised forms of Ecclesiasticall Regiment And herein I may as justly admire the excellent temper of our Church Government asthe Observer doth of the Civill I hope it is not in either of us ut Pueri Iunonis avem As Boyes praise the Peacock with a desire to pluck his feathers The Clergy present the Bishops approve His Majesty confirmes the Parliament receives all parties have their concurrence so as no Man can be prejudiced without his own act If we alter this Frame we shall have a better in Heaven I fear not upon Earth So then we see that upon these very grounds which have been laide by the greatest Opposers of Bishops in this Age 1 there is a subordination of many Pastors to one President by Divine Ordinance 2 This Presidency or Superintendency or Episcopacy all is one may without violation of Divine Ordinance be setled upon one Man for his life 3 This Person so qualified hath a power essentially belonging to his place to rule and moderate the publick meetings and Actions of the Church yea to execute the decrees of the whole College 4 This executive power may receive a further latitude or extent from the positive Laws of Men. What is the result of all this but that as Presbyterate or the Office of a Priest Presbyter or Minister I shall wrangle with no man about a name whilest we agree upon the thing is of Divine institution yet neverthelesse there is something Humane annexed to it as for instance the Assignation of a single Pastor to a particular Parish which custome was first introduced by Evaristus long after Bishops were spread over the World so likewise Episcopacy it selfe is of Divine Right yet something may be added to it some extent of Power which is humane and yet very lawfull and expedient wherein every Church is to be its owne Judge If to this which hath been said of the Antiquity Universality Aptitude Security of this way c we shall adde that Ambrose Austin Chrisostome Cyprian Basile Athanasius and very many others the lights of their times were not onely Defenders of Episcopacy but Bishops themselves there can remain no scruple to us of this Nation what Church Regiment is to be desired But some do say why then doe sundry eminent Protestant Authors inveigh so much against Bishops I answer It is not simply against their Function but against the sloth of some for not preaching or the pride and Tyranny of some particular Persons and more especially it is against the Romish Bishops I might cite many Witnesses to make this as clear as the Sun take one of many Neque vero cum hoc dico â—…jus Tyrannidis eos Episcopos veram Christi Religioâ—… prositontes docentes intendâ—… absit a me tam imâ—…dens arrogantia Neither while I say these things doe â—…ccuse those Bishops of Tyranny which professe and teach â—…e true Religion of Christ Far be such impudent Arroâ—…nce from me And further he saith that they are to be knowledged observed reverenced as faithfull Pastors the Christian Church And in an Epistle to the â—…en Arch-Bishop of Canterbury he expresseth himâ—…fe that such invectives were never intended against â—…e Government of the English Church but against â—…ti-Christian Tyranny Secondly it is objected that they did put away Bishops I answer that some Reformed Churches were â—…der Bishops who were out of their Territories as â—…e Helvetian Churches under the Bishops of Conâ—…e others were under Bishops of another Comâ—…union as the French Churches others could not both â—…ntinue Bishops and bring in the Reformation of Reâ—…ion as the Church of Genevah others did retein â—…shops under the name of Superintendents because â—…e old name had been abused by the Psuâ—…do Episcopi or â—…se Bishops in the Church of Rome by the same â—…son we should neither use the name of Christ nor â—…postle nor Gospell nor Sacrament because there â—…ve been false Christs false Apostles false Gospels â—…se Sacraments lastly many reteined both the name â—…d the thing as the Churches of England Sweden 〈◊〉 And generally all Reformed Churcheâ—… were deâ—…ous to have reteined Episcopacy if the Bishops that â—…en were would have joyned with them in the Reformation This is evident for the Germane Churches by the
Augustane confession and Apology That Bishops might easily have reteined their places if they would they protest that they are not guilty of the diminution of Episcopall Authority And for the Helvetian Churches it appeares by that letter of Zuiâ—…glius and ten others of their principall Divines to thâ—… Bishop of Constance in all humility and observancâ—… beseeching him To favour and helpe forward their beginnings as an excellent Worke and worthy of a Bishop they call him Father Renowned Prelate Bishop the implore his Clemency Wisdome Learning that 〈◊〉 would be the first Fruits of the Germaine Bishops favour true Christianity springing up againe to heaâ—… the wounded Conscience They beseech him by the coâ—…mon Christ by our Christian Liberty by that Father affection which he owes unto them by whatsoever was 〈◊〉 vine and humane to looke graciously upon them or he would not grant their desires yet to connive at theâ—… So he should make his Family yet more illustrious aâ—… have the perpetuall Tribute of their Prayses so would but shew himselfe a Father and grâ—…â—…he request of his obedient Sonnes They coâ—…clude God Almighty long preserve your Excellenâ—… Thirdly for the French Churches it is plain Calvine in one of his Epistles touching a Reform Bishop that should turne from Popery that he mâ—… retein His Bishoppricke his Diocesse yea even 〈◊〉 Revennues and his Iurisdiction Lastly it is objected that Bishops have been 〈◊〉 â—…troducers of Anti-Christian Tyranny and all otâ—… abuses into the Church One said of Phisitians tâ—… they were happy Men for the Sunne revealed their Cure and the Earth buried all their inâ—…mities contrarywise we may say of Governours that in this respect they are most unhappy Men for the Sun reveales all their infirmities nay more all the Ennormities of the Times and the aberrations of their Inferiours are imputed to them but the Earth buries all their cures Episcopacy hath been so farre from being an adjument to the Pope in his Tyrannicall invasion of the Libertyes of the Church that on the other side it was a principall meanes to stay and retard his usurpation as did well appeare at the Councell of Treat how little he was propitious to that Order and by the Example of Grodsted Bishop of Lincolne who was malleus Romanorum and many others And now much the rather when Bishops acknowledge no dependency upon him No Forme of Government was ever so absolute as to keep out all abuses Errors in Religion are not presently to be imputed to the Government of the Church Arrius Pelagius c. were no Bishops but on the other side if Bishops had not been God knows what Churches what Religion what Sacraments what Christ we should have had at this Day And wee may easily conjecture by that inundation of Sects which hath almost quite overwhelmed our poor Church on a suddain since the Authority of Bishops was suspended The present condition of England doth plead more powerfully for Bishops then all that have writ for Episcopacy since the Reformation of our Church I have made this digression by occasion of the Observers so often girding at Bishops he may either passe by it or take notice of it at his pleasure There are some small remainders of his worke but of no great moment as this That there is a disparity between naturall Fathers Lords Heads c. and Politicall Most true though the Observer hath not met with the most apposite instances otherwise they should be the very same thing every like is also dislike He conceives that there is onely some sleight resemblance between them but our Law saith expresly otherwise That His Majesty is very Head King Lord and Ruler of this Realme and that of meer droit and very right First very Head and Lord and then of meer droit and very right It is impossible the Law should speake more fully But the maine difference which may come near the question is this that the Power which is in a Father Lord c. moderately and distinctly is joyntly and more eminently in a Soveraigne Prince as was long since declared at Rome in the case between Fabius Maximus and his Sonne No Father could deserve more reverence from a Sonne yet he knew that Domestick command must veile and submit to Politicall and that the Authority of a Father of a Family doth disappear in the presence of the Father of a Country as lesser Starres do at the rising of the Sun But his maine ground is that the King is the Father Lord Head c. of His Subjects divisim but not conjunctim if you take them singly one by one but not of an intire collective Body So it seemes His Majesty is the King of Peter and Andrew not of England nor yet so much as of a whole Towne or Village yet the Observer himselfe can be contented to be the Lord of a whole Manour I conceive he learned this doctrine out of Schola Salerni Anglorum Regi c. If this assertion were true how extrmely hath the World been deceived hitherto and we have all forsworne our selves in our Oaths of Supremacy and Allegiance His Majesty is much bound to him for making him King of so many pretty little Kingdoms but as Titus Quinctius said of Antiochus his Souldiers when their Friends did set them out by parcells for Armies of Medes Elemites Cadusians That all these in one word were but Syrians So His Majesty is well contented to reduce all these Kingdoms of Microcosmes into one Kingdome of England if he may hold that in peace Such another Paradox is that which follows that Treason or Rebellion in Subjects is not so horrid in nature as oppression in Superiours One of the most absurd opinions and most destructive to all Societies that ever was devised By this new learning when the Master shall correct his Servant without sufficient ground in the Servants conceit he may take the Rod by the other end give His Master some remembrances to teach him his Office better If it be a little irregular yet it is the lesse fault upon these grounds Doth any Man think that the Observer instructs his Family with this doctrin at home out of his chaire beleeve it not By the very equity of this conclusion it should be a greater sinne for a Man to mispend what is his owne then to robbe or steale that which is not his own The Superiour though he abuse his power yet hath a right to it but the inferiour hath none How discrepant is this from the judgement of former times they thought no crime could be so great as that it ought to be punished with Parracide or that for discovery thereof a Servant should be examined against his Master or a Child against his Parent The Law of Parricides denyed lucem vivo fluctuanti mare naufrago portum morienti terram defuncto Sepulchrum Tully saith they were to be sowed up quick in a Sack and so cast into the River not to the wild Beasts
bird with a stone and no stone on a Tree and no Tree In this Riddle there may be something in Nature which seems to be intermedious to salve the contradiction in shew but in their case no manner of Difference to make the same thing just and unjust but Self-love and Partiality Was it Treason in the Northern Rebells to make an Insurrection and is it now become Pâ—…ty I delight not in Domesticall Examples let us rather cast our eyes beyond Sea and see where ever Protestants were accused for Rebellion but where either Anabaptisme or this Discipline did take place and yet none of them I except onely Anabaptists were halfe so criminous as ours They had sundry pleas which we cannot make for our selves As first that they did not rise up against their lawful Prince but onely against a Protector to whom they did owe no Allegiance but an honorable Acknowledgement but our Laws binds us not onely to owe Allegiance but to swear it Or secondly that they did not rise up against the Person of their Prince but against some enraged Minister of his reserving still their Obedience to their Soveraigne inviolate but we have not onely resisted but invaded the Kings Person There were more great shot made at the very place where the King was at Edge-hill then the same proportion of Ground throughout the Field the â—…ery liâ—… Cuâ—…esy was offered to the Queen at â—…urlington to welcome her into England Or thirdly their Princes did go aboâ—…t to force their Consciences withot Law or against Law and by an Arbitrary Power set up an Inquisition among them but good King Charles is so farâ—… from this that for the â—…ase of his Subjects he hath taken away an High-Commission established by Statute and is still ready to condiscend to any thing that can be reasonably proposed for the ease of tender Consciences What is it then Hath His Majesty been a hard Master No. Heare a Witnesse that will not violate his Conscience to doe Hiâ—… Majestie service I see many hâ—…re the most â—…toriously obliged indeed as much as Servâ—…s can be to a Master in this good Cause hâ—…ve â—…stered those vulgar Considerations and had the Courage to despise him that is the King to His Face A good Panegyricke and His Majesty may live to requite them as Caâ—…us did 〈◊〉 the Traytor when his Sonne had slain 〈◊〉 Ironside and he saluted the King with Aâ—… Rex solus his Reward was a Good Gibbet Ego te bodie ob â—…nti Obsequii meritum cunctis Regni 〈◊〉 〈◊〉 〈◊〉 These Seditious and Schismaticall Principlâ—… were not the â—…esults of a 〈◊〉 〈◊〉 and uningaged Judgemenâ—… but rather the excuse of criminous or the 〈◊〉 oâ—… neâ—…ssitated Persons wheâ—… 〈◊〉 produceth new Opinions and 〈◊〉 〈◊〉 followeth the Dictates of the Will there is small hope of Tâ—… When Men oâ—… Belial Factious Persons had shaken off 〈◊〉 yoake of a just Government being neither Pretenders themselves in point of Right nor capable of Soveraignity by reason of their obâ—…curity that they might retaine that iâ—… part which they could not graspe in the whole they broached these desperate Devises of the Omnipotency of the People wheâ—… others oâ—… the same Men either having expelled Bishops to gaine their Revenues upon pretence of Superstition or living under a Soveraigne of another Communion could not have Bishopâ—… of their own and yet did find the necessity of Discipline then they fancyed the new form of Presbiteries in imitation of the Jewish Synedriums throughout their Synagogues though that be most uncertaine and all Men know this for certain that the Synagogues were but humane Institutions Acts 15. 21. not from the Law but from old Time Which new form of Discipline was so adapted and accomodated to the Politicke State of the Citty of Genevah that as it was there established it cannot possibly â—…it any other place except it have fower Syndicks a greater a lesser Councell Then as all Sects are modest in their beginnings they desired their Neighbour Churches onely to certifie that their Discipline was not repugnant to the word of God yet now they would obtrude it on the world as the Eternall Gospell So our new upstart Independents which run gadding about the World like Lapwings with their shels upon their Heads having been kept under the hatches here in old England performing their divine Offices in Holes and Corners and having no Assemblyes but such as did of their own accord associate themselves to them now deny the name of true Churches to all Societies but such blind Conventicles And shall we make their excuses to be our grounds shall we that live in the most temperate part of the temperate Zone injoy a Government as temperate as the Climate it selfe we who cannot complain either of too much Sun or too little Sun where the Beames of Soveraignty are neither too perpendicular to scorch us nor yet so oblique but that they may warm us shall we goe about in a madding humour to dissolve a frame of Government which made our fore-Fathers happy at home and famous abroad shall we whose Church was the Envy and Admiration of Christendome neither too garish nor too sluttish excelling some as far in Purity as it did others in Decency now learn Religion out of Tubbs as if the little toes could see further then the eyes If they have an extraordinary calling where are their Miracles mendaâ—…ia video miracula non video we heare there lyes not see their wonders Saint Paul became all things to all Men but that was compatiendo non mentiendo as St. Augustine saith Shall we without need put our life 's into the hands of crackbrain'd unskilfull Empericks which have taught us already to our losse that a new Phisitian must have a new Church-yard rather mutemus clipeos let us leafe them old England and content our selves with new England It will be better to live in hollow Trees among Savages and Wild Beasts then here to be chopping and changing our Religion every new Moon Be not deceived as if these men did desire no more then onely the rectifying of some former Obliquities and Irregularities we are now told in plain English that it is to subdue the pride of Kings Monarchy it selfe is the onely Object worthy of these men Wrath. May not one here exclaime as the great Turk did to his Councell when the Templers and Hospitaliers advised him by letter how Fredericke the Christian Emperour might be taken Ecce fidelitas Christianorum behold the Loyalty of our great Reformers But what is this pride of Kings If we will believe one of their Authors in his application of the Story of Cleomedes his Daughter to the Domestick Custome of the Spartan Kings pater hosâ—…es manus non habet it is a one piece of their pride to have a man to pull off their shooes and yet they say the Author had one to brush his Cloathes Now they stick not to let us know why they
hands of such Persons as they may confide in of the Romane Communion they had the same grounds and pretences that our Men have The Observer answers That this is improperly urged for England and Ireland are the same Dominion That there is as true and intimate an Union betwixt them as between England and Wales And though they doe not meet in one Parliament yet their Parliaments to some purposes are not to be held severall And therefore if the Papists in Ireland were Stronger and had more Votes yet they would want Authority to overrule any thing voted and established here in England The reason why the minor Part in all Suffrages subscribes to the Major is that blood may not be shed 〈◊〉 in probability the Major part will prevaile 〈◊〉 Strife and Bloodshed would be endlesse wherefore the Major part in Ireland ought to sit down and acquiesce because Ireland is not a severall Monarchy from England Nor is that a Major part of Ireland and England too for if it were it would give Law to us as we now give Law there and their Statutes would be of as much virtue here as ours are there c. Such Doctrin as this hath helped to bring poore Ireland to that miserable condition wherein now it is Will you heare with Patience what the Irish themselves say of this If any Ordinance may be imposed upon us without an approbative or so much as a receptive power in our selves where is our Liberty then Our Government is meerely Arbitrary our condition is slavish We had Magna Charta granted to us as well as England and since that time all other Liberties and Privileges of the English Subject Shall that which is ours be taken from us without our own Act or our owne Fault and we never heard either in our Persons or by our Proctors We desire the Observer to remember what he said before That which concerns all ought to be approved by all We have no Burgesses nor representatives there and that it is unnaturall for any Nation to contribute its own inherent puissance meerely to support Slavery Let the Definition be according to the Major Part of the Votes but shall the Minor Part be denyed a Liberty to discusse or vote at all As we deny not but the Kingdome of Ireland is united and incorporated to the Crown of England So we understand not by what right any power derived from the English Subject can extend it selfe over us That power which they have over us is relative as they are the Kings Councell wherein he confides or by virtue of his Delegation to his Judges representing his own Person Thus they For further Answer First this is a meere trifling and declining of the Force of His Majestyes Argument which lyes not in this whether Ireland be 〈◊〉 distinct Kingdome but supposing it to be a distinct Kingdome as without doubt it either is or might be whether that in such a case as is propounded by His Majesty it were lawfull for them to assume such a Power contrary to the Law of God and of Nations or if Ireland were as much bigger then England as France is it is no strange thing for a greater Kingdome to be conquered by a lesser whether in such a case they might give Law to us or their Statutes be of as great virtue here as ours are there meerely because it is so voted by the Major part of the representative Body An absurd incredible Assertion Secondly there is not the like reason of Ireland and Wales Wales is incircled with the same Sea a part of the same Island and originally in the Dayes of the Brittaines a branch of the same Kingdome Wales was incorporated to the Realme of England by Act of Parliament 27. Henrici 8. cap. 26 so was not Ireland Wales have their Peers and Burgesses sitting in the English Parliament so hath not Ireland Wales hath no distinct Parliaments of its own but Ireland hath Thirdly as the Irish readily grant that their Common Law is the same with ours so they will not easily believe that the English Statutes are all of force in Ireland What all even to an Act of Subsidies who ever heard that It is true there hath been a question moved among some Lawyers and those perhaps who were not the most concerned or versed in it of the English Statutes what Statutes and in what cases and how farre they are binding to the Irish Subject but I have not heard their opinion was so high as the Observers or that ever the Bell was rung out yet If all English Statutes be of force in Ireland what need was there for Henry the seventh to make an expresse Statute in Ireland to authorize and introduce all the English Statutes before his time to be of force in that Kingdome this Act had been supervacaneous and superfluous And since that time we see many Statutes of force in England that are of no force at all in Ireland and many both before and since that time of force in Ireland that have no power in England Lastly this Observer might be well one of Father Garnets Disciples when he was asked about the Powder-Treason whether it was lawfull to take away some Innocents with many Nocents he answered yes so it was compensated by a greater benefit or profit which may perhaps be true sometimes as in time of Warre accidentally in publique and necessary but not in private and voluntary Agents So the Observer makes profit and strength to be the onely rule and measure of all actions of State Justice and Piety are banished by an Ostracisme out of his Eutopia This is to inslave Reason and Crown bodily strength to silence Law and Justice and to Deifie Force and Power The Observer is every where girding at the Clergy it is well that his new superstition reversed will allow them that name Have they not great cause to thank him as the poor Persians did their King when they were condemned That he was pleased to remember them Sometimes he scoffes at the Tribe There were seditious Schismaticks of all Tribes Sometimes he derides their Pulpetting it may be he likes a Chaire better because they teach a Divine Prerogative which none understand but these ghostly Counsellers who alwaies expresse sufficient enmity and antipathy 〈◊〉 Publique Acts and Pacts of Men. He that accuseth another should first examine himselfe I doe not beleeve that ever there was any Divine in the World that made Kings such unlimited Creatures as this Observer doth the People I have read some discourses of this subject but I did never see any one so pernitious to a setled society of men or so destructive to all humane compacts as this seditious bundle of Observations which makes the Law of Salus Populi to be a dispensation from Heaven for the breach of all Oathes of Allegiance and all other Obligations whatsoever which measures Justice by the major part and makes strength and power the rule of what is lawfull which
they Facile possent Episcopi legitimam obedientiam retinere c. Bishops might easily retein lawfull obedience if they did not urge us to keep Traditions which with a good Conscience cannot be kept Again Nunc non id agitnr c. It is not now sought that the Government be taken away from Bishops but this one thing is desired That they will suffeâ—… the Gospel to be purely taught and release some few Observances which cannot be kept without sinne This generall Confession may stand for a thousand Witnesses under which all the Protestants in Germany did shelter themselves To this I may adde the Apology for the same Confession Hac de re in hoc conventu c. We have often testified of this matter in this meeting that we desire wiâ—… all our hearts to conserve the Ecclesiasticall Policy anâ—… the degrees made in the Church by Humane Authoritâ—… Againe This our Will shall excuse us both before God anâ—… all the World that it may not be imputed to us that thâ—… Authority of Bishops was weakned by our means Thâ—… confession of Saxony is subscribed by seventeen Superintendents of Bishops The Suevick Confession iâ—… so farre from opposing the spirituall power of the Praelates that they doe not exclude them from secular Government and complaineth of great wrong done tâ—… their Churches as if they did seek to reduce the poweâ—… of Ecclesiasticall Praelates to nothing And most plain ly they declare for the Ecclesiasticall Jurisdiction oâ—… Bishops in the 33. Chapter of the secular Magistratâ—… I might produce the Articles of the Protestants and more Confessions and many Witnesses to this purpose if it were needfull But perhaps some may sayâ—… That these are all Lutherans and no good Protestantâ—… That were strange indeed that they who made thâ—… Protestation and from thence were called Protestants keeping themselves to the same grounds should become no Protestants and they who made no Protestation nor have right to the name but by communioâ—… with them should become the onely Protestants Buâ—… to satisfie them in this also Upon the Words of the Augustane Confessionâ—… before recited the Observations set forth in the namâ—… of the French and Belgicke Churches at the latteâ—… end of the Harmony of Confessions doe divide Bishops into three kinds 1 Apostolicall of Ordeâ—… not of Degree common to all the Ministers of the word 2. Humane both of Order and of Degree which they confesse to â—…e ancient and defined and circumscribed with many old Canons 3. Tyrannicall in the Church of Rome wandring not onely without the word of God but also extra Canones aequissimos without those most equall or just Canons which last they abhominate but of this more in the next Consideration They say further that it is the Office of godâ—…y Magistrates to see how farre it may be expedient for Bishops to have some kind of Civill Dominion and upon the Saxonick confession they acknowledge that Bishops may make Laws belonging to Order â—…nd Decency so it be not done Arbitrarily but by the judgement of a lawfull Synod and what doe we say more You have also seen the confession of the Church of England directly for Episcopacy which nevertheâ—…esse was so approved and applauded by the Tigurine Divines That they made no end of praising of it that â—…hey judged nothing to have been published more perfect in those dayes that they promise themselves that the Protestant Church shall never want a Champion so long as the Authour thereof did live yet it was both for Bishops and by a Bishop Calvine was no Lutherane yet he subscribed the Augustane Confession oâ—… the Apology for it or both And in his Institutions he describeth at large the Regiment of the Primitive Church after the dayes of the Apostles That though the Bishops of those times expressed more in their Canons then was expressed in the word of God yet they composed the whole Oeconomy of the Church with that caution that it may easily appear that it had almost nothing strange from the word of God That in each Citty the Presbyters did choose one of their number to whom they gave the Title of Bishop specially least dissention might spring from equallity as commonly it comes to passe He shews out of Saint Ierome that this institution was as ancient in Alexandria as from Saint Marke He proceeds to shew the end of Arch-Bishops and the Constitutioâ—… of Patriarkes and concludes That this kind of Government some called an Hierarchy by a name improper at least not used in the Scriptures but if we passâ—… by the name and looke upon the thing it selfe we shaâ—… find that the Ancient Bishops did goe about to devise no other Forme of governing the Church then that which God hath prescribed in his word There might be sundry other places alleged out of his Epistle and his Answer to Sadolet to the same purpose but I omit them only with this note that one of the most conspicuous placeâ—… in his Epistle to Sadolet Talem nobis Hierarchiam c. against those that shall reject Episcopacy being reduced to its due submission to Christ and Society with their Brethren is purged out in the two latter Editionâ—… of Beza and Gallasius to let us see that the Romanistâ—… are not the onely men who cut out the Tongues oâ—… their own Witnesses Zanchy delivers the very same grounds and addes That nothing is more certainâ—… then this That Episcopacy was received into the Church communi consensu totius Reipublicae Christianae with the common consent of the whole Christian Commonwealth That it was free for them to doe so Thaâ—… it was done for honest or just causes That it cannot bâ—… misliked That those things which are defined and received by the Godly Fathers congregated in the namâ—… of the Lord by the common consent of all without anâ—… contradiction to the Holy Scriptures though they be noâ—… of the same Authority with the Scriptures yet they arâ—… from the Holy Ghost Quae hujusmodi sunt ea eâ—…o â—…probare nec velim nec audeam bona Conscientia â—…uch as he had neither Will nor Confidence nor 〈◊〉 to disallow Which very place being â—…rged by â—…arraviah against Beza he closeth with it A quo maâ—…ime certe dissentimus cum Episcopatum illum mere diâ—…inum Apostolicum ab humano non quasi sint illa â—…nter se repugnantia sed tantum ut diversa imparis â—…uctoritatis discernimus From which opinion of Zanâ—…y we doe not dissent nor distinguish between that Apostolicall and meerely Divine Episcopacy from this other which is humane as if they were reâ—…ugnant one to another but onely diverse and of unequall Authority The same Booke is full of such places Quod si nunc Ecclesiae Anglicanae instauratae c. If the English reformed Churches doe now stand underpropped with the authority of Bishops and Arch-Bishops as it hath come to passe in our memoryes that