of their revenues were taken away Bishops would not decline the great burthen and charge of soules necessarily annexed to their places as much as the ancient Bishops did who hid themselves that they might not be made Bishops and cut off their eares rather then they would bee made Bishops wheras now Bishops cut off the eares of those that speak against their Bishopricks How it comes to passe that in England there is such increase of Popery superstâ—tion Arminianisme and profanenesse more then in other reformed Churches Doth not the root of these disorders proceed from the Bishops anâ— their adherents being forced to hold correspondence with Rome to uphold their greatnesse and their Courts and Canons wherein they symbolize with Rome And whether it bee not to be feared that they will rather consent to the bringing in of Popery for the upholding of their dignities then part with their dignities for the upholding of Religion Why should England that is one of the chiefest Kingdomes in Europe that seperates from Antichrist maintaine and defend a discipline different from all other reformed Churches which stand in the like Separation And whether the continuance in this discipline will not at last bring us to communion with Rome from which wee are separated and to separation from the other reformed Churches unto which wee are united Whether it bee fit that the name Bishop which in Scripture is common to the Presbyters with the Bishops and not onely in in Scripture but also in Antiquitie for some hundreds of yeeres should still bee appropriated to Bishops and ingrossed by them and not rather to bee made common to all Presbyters and the rather because First we finde by wofull experience that the great Equivocation that lyeth in the name Bishop hath beene and is at this day a great prop pillar to uphold Lordly Prelacy for this is the great Goliah the master-peece and indeed the onely argument with which they thinke to silence all opposers To wit the antiquity of Episcopacie that it hath continued in the Church of Christ for 1500 yeeres c which argument is cited by this Remonstrant ad nauseam usque usque Now it is evident that this argument is a Paralogisme depending upon the Equivocation of the name Bishop For Bishops in the Apostles time were the same with Presbyters in name and office and so for a good while after And when afterwards they came to bee distinguished The Bishops of the primitive times differed as much from ours now as Rome ancient from Rome at this day as hath beene sufficiently declared in this Booke And the best way to confute this argument is by bringing in a Community of the Name Bishop to a Presbyter as well as to a Bishop Secondly because wee finde that the late Innovators which have so much disturbed the peace purity of our Church did first begin with the alteration of words and by changing the word Table into the word Altar and the word Minister into the word Priest and the word Sacrament into the word Sacrifice have endevoured to bring in the Popish Masse And the Apostle exhorts us 2 Tim. 1.13 To hold fast the forme of sound words and 1 Tim 6.20 to avoid the prophane novelties of words Upon which text we will onely mention what the Rhemists have commented which wee conceive to be worthy consideration Nam instruunt nos non solum docentes sed etiam errantes The Church of God hath alwayes been as diligent to resist novelties of words as her adversaries are busie to invent them for which cause shee will not have us communicate with them nor follow their fashions and phrase newly invented though in the nature of the words sometimes there bee no harme Let us keepe our forefathers words and wee shall easily keepe our old and true faith that wee had of the first Christians let them say Amendment Abstinence the Lords Supper the Communion Table Elders Ministers Superintendent Congregation so be it praise yee the Lord Morning Prayer Evening Prayer and the rest as they will Let us avoide those novelties of words according to the Apostles prescript and keepe the ole termes Penance Fast Priests Church Bishop Masse Matâ—in Evensong the B. Sacrament Altar Oblation Host Sacrifice Halleluja Amen Lent Palme-Sunday Christmasse and the words will bring us to the faith of our first Apostles and condemne these new Apostates new faith and phrase Whether having proved that God never set such a government in his Church as our Episcopall Government is wee may lawfully any longer be subject unto it bee present at their Courts obey their injunctions and especially bee instruments in publishing and executing their Excommunications and Absolutions And thus we have given as wee hope a sufficient answer and as briefe as the matter would permit to The Remonstrant With whom though we agree not in opinion touching Episcopacie and Liturgie yet we fully consent with him to pray unto Almighty God Who is great in power and infinite in wisdome to powre downe upon the whole Honourabe Assembly the Spirit of wisdome and understanding the spirit of Councell and might the spirit of knowledge and of the feare of the Lord. That you may be able to discerne betwixt things that differ separate betweene the precious and the vile purely purge away our drosse and take away all our tinne root out every plant that is not of our heavenly Fathers planting That so you may raise up the foundations of many generations and be called The Repairers of breaches and Restorers of paths to dwell in Even so Amen FINIS A POSTSCRIPT THough we might have added much light and beauty to our Discourse by inserting variety of Histories upon severall occasions given us in the Remonstrance the answer whereof wee have undertaken especially where it speaks of the bounty and gracious Munificence of Religious Princes toward the Bishops yet unwilling to break the thread of our discourse and its connexion with the Remonstrance by so large a digression as the whole series of History producible to our purpose would extend unto Wee have chosen rather to subjoyne by way of appendix an historicall Narration of those bitter fruits Pride Rebellion Treason Vnthankefulnes c. which have issued from Episcopacy while it hath stood under the continued influences of Soveraigne goodnesse Which Narration would fill a volume but we wil bound our selves unto the Stories of this Kingdome and that revolution of time which hath passed over us since the erection of the Sea of Canterbury And because in most things the beginning is observed to be a presage of that which followes let their Founder Austin the Monk come first to be considered Whom wee may justly account to have beene such to the English as the Arrian Bishops were of old to the Goths and the Jesuits now among the Indians who of Pagans have made but Arrians and Papists His ignorance in the Gospell which he preached is seene in his idle
that there is a God is it not more certain that Christ is God and man is it not more certaine that Christ is the onely Saviour of the world Nothing more certaine must this then be an Article of our Creede the corner stone of our Religion must this be of necessity to Salvation Nothing more certaine O that men should not onely forget themselves but God also And in their zeale for their owne Honour utter words bordering upon Blasphemy Indignation will not suffer us to prosecute these falsities of his any further wee will leave this displeasing service onely retorting the words of this Remonstrant upon himselfe Surely could he looke with our eyes or any eyes that were not partiall he would see cause to bee throughly ashamed of these his grosse injurious miscarriages and should be forced to confesse that never good cause if cause be good had more reason to complaine of a sinfull prosecution SECT IV. VVE will now come with your Honours patience to weigh whether there be any more strength in his arguments then there is truth in his assertionâ— His Plea for Episcopacy consists of two parts In the â—irst he brings arguments for the supporting of it In the second he undertakes to answer the objections that may be made against it His first argument for it is couched in these words Were this Ordinance merely humane or Ecclesiasticall if there could no more be said for it but that it is exceeding Ancient of more then 15 hundred yeeres c. The strength of which argument lies in this that they have beene in peaceable possession of this government fifteene hundred yeares and upwards and in this Island ever since the Gospell without contradiction In which words he speakes two things which deserve just censure First that the Hierarchicall Government hath continued for fifteene hundred yeares therefore should not now be altered which may well be called as Hierome in another Case ArgumentuÌ„ Galeatum an argument calculated for the Meridian of Episcopacy and may indifferently serve for all Religions in the world For thus the Iewes might have pleaded against Christ the Antiquity of more then so many hundred years and thus the Heathens did plead against the Christian Religion which Iustin Martyr in his Apology answers And by this Argument the Pope sits as fast rivetted in his chayre at Rome as ours in theirs whose plea for Antiquity runs parallell with theirs It is a good observation of Cyprian that Christ said Ego sum via veritas vita not Ego sum consuetudo and that Consuetudo sine veritate est vetustas erroris Christ is Truth and not Custome and Custome without Truth is a mouldy errour and as Sir Francis Bacon saith Antiquity without Truth is a Cypher without a Figure Yet had this Remonstrant been as well versed in Antiquity as he would beare the world in hand he hath hee might have found Learned Ancients affirming there was a Time when the Church was not governed by Bishops but by Presbyters And when by Bishops he might further have seene more affinity betweene our Bishops and the Pope of Rome then betweene the Primitive Bishops and them And that as King Iames of famous memory said of the Religion of England that it differed no more from Rome than Rome did from what it was at first may as truly be said of Bishops that we differ no more from them then they doe from what Bishops were when first they were raised unto this eminency which difference we shall shew in our ensuing Discourse to be so great that as he said of Rome he did Romam in Roma quaerere he sought Rome in Rome so we Episcopatum in Episcopatu may go seek for a Bishop among all our Bishops And whereas in his application of this Argument to the Bishops of this Nation he saith It hath continued in this Island ever since the first plantation of the Gospel without contradiction which is his Second in this Argument How false this is we have declared already and we all know and himselfe cannot but know that there is no one thing since the reformation that hath met with so much Contradiction as Episcopacy hath done witness the severall Bookes written in the Reignes of our severall Princes and the many Petitions exhibited to our severall Parliaments and the many speeches made therein against Episcopall Government many of which are yet extant As for that supply of Accessory strength which he begs to this Argument from the light of nature and the rules of iust policy which saith he teacheth us not easily to give way to the change of those things which long use and many Lawes have firmly established as Necessary and Beneficiall it is evident that those things which to former Ages have seemed Necessary and Beneficiall may to succeeding Generations prove not Necessary but Noxious not Beneficiall but Burthensome And then the same light of nature and the same iust policy that did at the first command the establishment of them may and will perswade their abolishment if not either our Parliaments must never Repeale any of their former Acts which yet they have justly and wisely done or else in so doing must run Counter to the light of nature and the Rules of iust policy which to think were an impiety to be punished by the Iudge SECT V. THe Second Argument for the defence of Episcopall government is from the Pedigree of this holy Calling which he derives from no lesse than an Apostolicall and in that right divine institution and assayes to prove it from the practice of the Apostles and as he saith the cleare practice of their Successors continued in Christs Church to this very day and to this Argument he so much confides that he concludes it with this Triumphant Epiphonema What scruple can remain in any ingenuous heart And determines if any continue yet unsatisfied it is in despight of reason and all evidence of History and because he wilfully shuts his eyes with a purpose not to see the light Bona verba By your favour Sir we will tell you notwithstanding the supposed strength of your argumentation there is one scruple yet remaining and if you would know upon what ground it is this because we finde in Scripture which by your own Confession is Originall Authority that Bishops and Presbyters were Originally the same though afterwards they came to be distinguished and in processe of time Episcopacy did swallow up all the honor and power of the Presbytery as Pharaohs lean Kine did the fat Their Identity is discernable first from the same names given unto both secondly from the same office designed unto both in Scripture As for the names are not the same names given unto both in sacred Writ Let the fifth sixth and seventh verses of the first Chapter to Titus testifie in the fifth verse the Apostle shews that he left Titus in Creet to ordaine Elders in every City in the
AN ANSWER TO A BOOKE ENTITVLED AN HVMBLE REMONSTRANCE In which The Originall of LITURGY EPISCOPACY is discussed And Quaeres propounded concerning both The PARITY of Bishops and Presbyters in Scripture Demonstrated The occasion of their IMPARITY in Antiquity discovered The DISPARITY of the Ancient and our Moderne Bishops manifested The ANTIQUITY of Ruling Elders in the Church vindicated The PRELATICALL Church Bownded IEREMY 6.16 Thus saith the Lord stand in the wayes and Behold and aske for the Old Way which is the Way and walke therein Tertul. de praescr adv haeres Id Dominicum verum quod prius traditum id autem extraaeum falsum quod sit posterius Written by SMECTYMNVVS LONDON Printed for I. Rothwell and are to be sold by T. N. at the Bible in Popes-Head-Alley 1641. MOST HONOVRABLE LORDS AND YE THE KNIGHTS CITIZENS AND BVRGESSES of the Honourable House of COMMONS ALthough we doubt not but that book which was lately directed to your Honours bearing the name of an Humble Remonstrance hath had accesse unto your presence and is in the first approaches of it discovered by your discerning spirits to be neither Humble nor a Remonstrance but a heape of confident and ungrounded assertions so that to your Honours a Reply may seeme superfluous Yet lest the Authour should glory in our silence as a granting of the cause we humbly crave your Honours leave to present not so much to your selves as to the world by your hands a review of this Remonstrance in which the Authour after too large a Preface undertakes the support of two things which seeme to him to bee threatned with danger of a present precipice the Liturgy and the Hierarchie It was a constitution of those admired sonnes of Iustice the Areopagi that such as pleaded before them should pleade without prefacing and without Passion had your Honours made such a constitution this Remonstance must have beene banished from the face of your Assembly for the Preface fils almost a fourth part of the Booke and the rest swels with so many passionate Rhetorications as it is harder for us in the multitude of his words to finde what his argument is that we have to answer then to answer it when it is found We would not trace him in his words but close immediately with his argments did wee not finde in him a sad exemplification of that Divine Axiome in Multitudine verborum non deest peccatum in the multitude of words there wants no sinne for though the Authour is bold to call upon your Honours to heare the words of truth and confidence yet how little truth there is in this great confidence the ensuing discourse shall discover His very first wordâ— are confident enough and yet as false as confident wherein he Impropriates all honesty unto these his Papers and brands all others with the name of Libellers and yet himselfe sins deeply against the rule of honesty and lies naked to the scourge of his owne censure First in setting a brand upon all writings that have lately issued from the presse as if they had all forgotten to speake any other language then Libellous it seemes himselfe had forgotten that some things had issued by Authority of the King and Parliament Secondly in taxing implicitely all such as will not owne this Remonstrance for theirs as none of the peaceable and well-affected Sons of the Church of England Thirdly in censuring the way of petitioning your Honours the Ancient and ordinary free way of seeking redresse of our evils for a Tumultuary under-band way Fourthly in condemning all such as are not fautors of this Episcopall Cause as none of his Majesties good Subjects engrossing that praise onely to his owne party saying The eyes of us the good Subjects of this whole Realmâ— are fixed upon your Successe c. Fiftly in Impropriating to the same party the praise of Orthodox pag. 6. as if to speak a word or think a thought against Episcopacy were no lesse Heresie then it was in formeâ— time to speake against the Popes supremacy or the monkes fat Belly whereas whether the Episcopall part be the Orthodox peaceable well affected part and his Majesties onely good Subjects wee leave to your Honours to Iudge upon the numerous Informations that flow in unto you from the severall parts of this Kingdome Nor can they decline your Iudgment seeing now you are through Gods blessing happily met in a much longed for Parliament but whether so much longed for by him and his accomplices as by those against whom he whâ—â—s his Style the Prayers that have obtained this happy meeting and the prayses that doe attend it will decide in â—hat great day The Helena whose Champion this Remonstrant chiefely is is that Government which hee calles Sacred viz. that Governement by Arch-Bishops Bishops Deanes Archdeacons c. which saith he through the sides of some misliked persons some have endeavoured to wound Misliked Persons and why not offending persons why not guilty persons when this Honourable house hath â—ound just cause to charge some of them with crimes of the highest nature Our zeale for your Honours make us feare lest your assembly shold suffer in this word as if your proceedings against such persons should be grounded upon compliance with such as doe mislike them rather then upon their owne demerits or the Iustice of this Court But what ever those Persons be the Government it self is Sacred which by the â—oynt confession of all reformed Divines derives it selfe from the times of the â—lessed Apostles without any interruption without contradiction of any one congregation in the world unto this present age This is but an Episcopall Bravado therefore we let it passe till we come to close and contend with him in the point where we shall demonstrate that in the compasse of three lines hee hath packt up as many untruths as could be smoothly couched in so few words as any man of common understanding that lookes upon the face of the Governement of almost all reformed Churches in the Christian world may at first view discover But before we come to this there are yet two things in this Preface which we count not unworthy observation The First is the comparison which he makes between the two Governments the Civill which with us is Monarchie and the sacred which with him is Episcopacy Of the first he saith if Antiquity may be the Rule as he pleades it for Episcopacy or iâ— Scripture as he interprets Scripture it is VARIABLE and ARBITRARY but the other DIVINE and VNALTERABLE so that had men petitioned for the altering of Monarchicall Government they had in his Iudgement beene lesse culpable â—oth by Scripture and Antiquity then in petitioning the alteration of the Hierarchicall Had he found but any such passage in any of his Lewd Libellers as his modesty is alwayes pleased to tearme them certainly if we may borrow his owne phrase the eares of the three Interessed
Kingdomes yea all the neighbour Churches and if we may say the whole Christian world and no small part beyond it had rung with the lowd cryes of no lesse then Treason Treason Truth is in his Antiquity we find that this his uninterrupted sacred Government hath so far invaded the Civill and so yoked Monarchy even in this Kingdome as Malmesbury reports That William Rufus oppressed by Bishops perswaded the Iewes to confute them promising thereupon to turne England to their Religion that he might be free of Bishops And this is so naturall an effect of unalterable Episcopacy that Pius â—he fourth to the Spanish Embassadour importuning him to permit Bishops to bee declared by the Councell of Trent to be Iure Divino gave this answer That his King knew not what he did desire for if Bishops should be so declared they would be all exempted from his Power and as indepedent as the Pope himselfe The second thing observable is the comparison hee makes betweene the late Alterations attempted in our Neighbour Church by his Episcopall faction and that Alteration that is now justly desired by the humble petitioners to this Honourable House The one being attempted by strangers endevouring violently to obtrude Innovations upon a setled Church and State The other humbly petitioned to the Heads and Princes of our State by Multitudes therein almost ruined by an Innovating Faction yet doth not this Remonstrant blush to say if these be branded so he cals the just censures of this Honorable House For Incendiaries how shall these Boutefeux escape c. thus cunningly indeavouring either to justifie the former by the practise of the latter or to render the latter more odious then the former The attempts of these men whom he would thus render odious hee craves leave to present to your Honours in two things which are the subjects of this quarrell The Liturgie and Episcopacy and we humbly crave your Honours leave in both to answer SECT II. FIrst the Liturgie of the Church of England saith he hath bin hitherto esteemed sacred reverently used by holy Martyrs daily frequented by devout Protestants as that which more then once hath been confirmed by the Edicts of religious Princes and your own Parliamentary Acts c. And hath it so whence then proceed these many Additions and Alterations that have so changed the face and fabrick of the Liturgie that as Dr. Hall spake once of the pride of England if our fore-fathers should revive and see their daughters walking in Cheapside with their fannes and farthingales c. they would wonder what kinde of creatures they were and say Nature had forgot her selfe and brought forth a monster so if these holy Martyrs that once so reverently used the Liturgy should revive and looke for their Letany stampt by Authority of Parliament they would be amased and wondering say England had forgotten her selfe and brought forth c. Martyrs what doe we speake of Martyrs when we know Sir that one of your owne Bishops said it in the hearing of many not so long since but you may well remember it That the service of the Church of England was now so drest that if the Pope should come and see it he would claime it as his owne but that it is in English It is little then to the advantage of your cause that you tell us it is translated into other languages and as little service have they done to the Church of England who have taught our Prayers to speake Latine againe For if it be their Language chiefly that overthrowes the Popes claime take away that and what hinders then but the Pope may say these are mine As for other Translations and the great applause it hath obtained from Forraigne Divines which are the fumes this Remonstrant venditates what late dayes have produced we know not but the great lights of Former ages have beene farre from this applauding we are sure judicious Calvine saith that in the Liturgy there are sundry Tolerabiles Ineptiae which we thinke is no very great applause To vindicate this Liturgy from scorne as he calles it at home or by your Honours aide to reinforce it upon the Nation is the worke of his Remonstrance for the effecting whereof he falls into an unparallell'd discourse about the Antiquity of Liturgies we call it unparalleld because no man that we have seene ever drew the line of Liturgy so high as he hath done Concerning which if by Liturgy this Remonstrant understand an Order observed in Church assemblies of Praying reading and expounding the Scriptures Administring Sacraments c. Such a Liturgy we know and do acknowledge both Iewes and Christians have used But if by Liturgy hee understand prescribed and stinted formes of Administration Composed by some particular men in the Church and imposed upon all the rest as this he must understand or else all hee saith is nothing wee desire and expect that those formes which he saith are yet extant and ready to be produced might once appeare Liturgy of this former sort we finde in Iustine Martyr and Tertullian But that there were not such stinted Liturgies as this Remonstrant disputes for appeares by Tertullian in his Apol. Cap. 30. where he saith the Christians of those times did in their publique assemblies pray sine monitore quiâ— de pectore without any Prompter but their own hearts And that so it should be the same Father proves in his Treatise de Oratione Sâ—â—nt quae petantur c. There are some things to be asked according to the occasions of every man the lawfull ordinary prayer thaâ— is the Lords Prayer being laid as a foundation It is lawfull to build upon that foundation other prayers according to every ones occasions And to the same purpose S. Austin in his 121. Ep. Liberum est c. it is free to aske the same things that are desired in the Lords Prayer aliis atque aliis verbis sometimes one way and sometimes another And before this in that famous place of Iust. Mar. Apo. 2. He who instructed the people prayed according to his ability Nor was this liberty in prayer taken away and set and imposed formes introduced untill the time that the Arian and Pelagian Heresies did invade the Church and then because those Hereticks did convey and spreade their poyson in their formes of Prayer and Hymnes the Church thought it convenient to restraine the liberty of making and using publike formes And first it ordained that none should pray pro Arbitrio sed semper eaedem preces that none should use liberty to vary in prayer but use alwaies the same forme Conc. Laod. Can. 18. yet this was a forme of his owne composing as appeares by another Canon wherein it was ordered thus None should use any forme unlesse he had first conferred Cum fratribus instructioribus with the more learned of his brethren Conc. Carth. 3. Can. 23. and lastly that none should use set
not what this Arrogancy might attempt to fasten upon your Honors should the bowels of your compassion bee enlarged to weigh in the Ballance of your wisdomes the multitude of Humble petitions presented to you from severall parts of this Kingdome that hath long groaned under the Iron aâ—d Insupportable yoake of this Episcopall Government which yet we doubt not but your Honours will please to take into your prudent and pious consideration Especially knowing it is their continuall practise to loade with the odious names of Faction all that justly complain of their unjust oppression In his addresse to his defence of Episcopacy he makes an unhappy confession that he is confounded in himselfe Your Honours may in this beleeve him for hee that reades this Remonstrance may easily observe so many falsities and contradictions though presented to publike view with a face of confident boldnesse as could not fall from the Pen of any but selfe-confounded man which though we doubt not but your Honours have descryed yet because they are hid from an errant and unobserving eye under the Embroyderies of a silken Language wee Humbly crave your Honours leave to put them one by one upon the file that the world may see what credit is to be given to the bold assertions of this confident Remonstrant First in his second page he dubs his Book the faithfull messenger of all the peaceable and right affected sons of the Church of England which words besides that unchristian Theta which as we already observed they set upon all that are not of his party carry in the bowels of them a notorious falsity and contradiction to the phrase of the booke for how could this booke be the messenger of all his owne party in England when it is not to be imagined that all could know of the comming forth of this booke before it was published and how can that booke crave admittance in all their names that speakes in the singular number and as in the person of one man almost the whole booke thorow But it may besome will say this is but a small slippe well be it so but in the seventh page hee layes it on in foure lines asserting these foure things First that Episcopall Government that very same Episcopall Government which some he saith seekes to wound that is Government by Diocesan Bishops derives it selfe from the Apostles times which though we shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more fully confute anon yet we cannot here but ranke it among his notorious for how could there be such Government of a Diocesse by a Bishop derived from the Apostles times when in the Apostles times there were no Bishops distinct from Pâ—esbyters as we shall shew and if there had beene Bishops yet they were no Diocesans for it was a hundred yeares after Christ or as most agree 260. before Parishes were distinguished and there must be a distinction of Parishes before there could be an union of them into Diocesses Secondly it is by the joynt confession of all reformed Divines granted that this sacred Government is derived from the Apostles What all reformed Divines was Calvin Beza Iunius c. of that minde Are the reformed Churches of France Scotland Netherlands of that Iudgement we shall shew anon that there is no more Truth in this Assertion then if he had said with Anaxagoras snow is black or with Copernicus the Earth moves and the heavens stand still Thirdly he saith this Government hath continued without any interruption What doth he meane at Rome for we reade in some places of the world this Government was never known for many yeares together as in Scotland â— we reade that in Ancient times the Scots were instructed in the Christian faith by Priests and Monkes and were without Bishops 290. yeares yea to come to England we would desire to know of this Remonstrant whether God had a Church in England in Q. Mariâ—s daies or no and if so who were then the Bishops of this Church for some there must be if it be true that this man saith this Government hath continued without any interruption unto this day and Bishops then we know not where to finde but in the â—ine of Popish succession Fourthly he saith it hath thus continued without the contradiction of any one Congregation in the Christian world It seemes he hath forgotten what their own darling Heylin hath written of the people of Biscay in Spaine that they admit of no Bishops to come among them for when Ferdinand the Catholike came in progresse accompanied among others with the Bishop of Pampelone the people rose up in Armes drove back the Bishop and gathering up all the dust which they thought he had trode on flung it into the Sea Which story had it been recorded only by him would have been of lighter Credit But we reade the same in the Spanish Chronicle who saith more then the Doctor for he tels us that the People threw that dust that the Bishop or his Mule had trode on into the Sea with Curses and Imprecations which certainly saith he was not done without some Mysterie those people not being voide of Religion but superstitiously devout as the rest of the Spaniards are so that they is one Congregation in the Christian world in which this Government hath met with contradiction And are not the French Scottish and Belgicke Churches worthy to be counted Christian Congregations and who knows not that amongst these this Government hath met not only with verball but reall contradiction Yet he cannot leave his But within two pages is at it again and tels us of an unquestionable clearnesse wherein it hath been from the Apostles derived to us how unquestionable when the many volumes written about it witnesse to the world and to his conscience it hath been as much questioned as any point almost in our Religion And that assertion of his that tels us that the people of God had a forme of prayer as ancient as Moses which was constantly practised to the Apostles dayes and by the Apostles c. though we have shewed how bold and false this assertion is yet we mention it here as deserving to be put into the Catalogue And that he may not seeme Contra Mentem ire but to be of the same minde still p. 18. he saith Episcopall Government hath continued in this Island ever since the first plantation of the Gospell without contradiction Had he taken a lesse space of time and said but since the resuscitation of the Gospel we can prove it to him and shall that since the reformation Episcopacy hath been more contradicted then ever the Papacy was before the extirpation of it Yet still the man runs on thinking to get credit to his untruthes by their multiplications for pag. 21. hee saith Certainly except all Histories all Authors faile us nothing can be more certain then this truth Oâ— Durum Nothing more certain what is it not more certain
the rest the residue of the people The people governned and the governours in the plurall number What can be more evident to prove that by Angell is meant not one singular person but the whole company of Presbyters that were in Thyatira This also further appeares because it is usuall with the holy Ghost not only in other books of the Scripture but also in this very booke of the Revelation to expresse a company under one singular person Thus the Civill state of Rome as opposite to Christ is called A beast with ten hornes and the Ecclesiasticall state Antichristian is called the whore of Babylon and the false Prophet and the devill and all his family is called An old red Dragon Thus also the seven Angels that blew the seven trumpets Revel 8.2 And the seven Angels that poured out the seven Vialls are not literally to be taken but Synecdoâ—hically as all know And why not then the seven Angels in those Epistles Master Meedâ— in his Commentaries upon the Revelation pag. 265 hath these words Denique ut jam semel iterumque monuimus quoniam Deus adhibet angelos providentiae sitae in reruÌ„ humanarum motibus conversionibus ciendis gubernandisque administros idcirco quae multorum manibus peraguntur Angelo tamen tanquam rei gerendae praesidi Duci pro communi loquendi modo tribuuntur Adde thirdly that the very name Angell is sufficient to prove that it is not meant of one person alone because the word Angell doth not import any peculiar jurisdiction or preheminence but is a common name to all Ministers and is so used in Scripture For all Ministers are Gods Messengers and Embassadours sent for the good of the Elect. And therefore the name being common to all Ministers why should wee thinke that there should bee any thing spoken to one Minister that doth not belong to all The like argument wee draw from the word Starres used Revel 1.20 The seven Starres are the Angels of the seven Churches Now it is evident that all faithfull Ministers are called Starres in Scripture whose duty is to shine as lights unto the Churches in all purity of doctrine and holinesse of conversation And in this sence the word is used when it is said that the third part of the starres were darkened Revel 8.12 and that the Dragons taile drew the third part of the starres of Heaven cast them to the Earth Revel 12.4 Which is meant not onely of Bishops but of other Ministers unlesse the Bishops will appropriate all corruption and Apostacy unto themselves Adde fourthly out of the Text it selfe It is very observable that our Saviour in opening the mystery of the Vision Revel 1.20 saith The seven Candlestickes which thou sawest are the seven Churches but hee doth not say The seven starres are the seven Angels of the same Churches But the Angels of the seven Churches wherein not without some mystery the number of the Angels in omitted least we should understand by Angell one Minister alone and not a company And yet the septenary number of Churches is twice set down Lastly though but one Angell bee mentioned in the forefront yet it is evident that the Epistles themselves are dedicated to all the Angels and Ministers in every Church and to the Churches themselves And if to the whole Church much more to the Presbyters of that Church This is proved Revel 1.11 What thou seest write in a Book and send it to the seven Churches which are in Asia And also by the Epiphonema of every Epistle He that hath an eare to heare let him heare what the Spirit saith to the Churches Upon which words Ambrosius Ausbertus in his second booke upon the Revelation saith thus Vnâ eadâ—mque locutione Angelos Ecclesias â—num esse designat Nam cum in principio locutionuÌ„ quae ad sepâ—em fiunt Angelos dicat Angelo illius Ecclesiae scribe in â—ine tamen carundem non dicit qui habet aurem audiat quod spiritus dicat Angelo sed quid Ecclesiae dicat By one and the same phrase of speech hee sheweth the Angels and the Churches to bee one and the same For whereas in the beginning of his speech which he makes to the seven Churches he saith And write to the Angell of the Churches yet in the close of the same he doth not say Hee that hath an Eare let him heare what the Spirit saith to the Angel but what he saith to the Church And this is further proved by the whole argument of those Epistles wherein the admonitionâ— threatnings commendations and reproofes are directed to all the Ministers of all the Churches Revel 2.10 The devill shall cast some of you into prison c. Rev. 2.16 I will fight against them with the sword of my mouth Rev. 2.24 I will put upon you no other burden c. I say unto you and the rest of Thyatira as many as have not this doctrine and which have not known the depths of Satan c. And when it is said in the singular Number as it is often I know thy works and thy labour c. vers 2. vers 4. Repent and doe thy first works and verse 13. Thou hast not denied my Faith c. and cap. 3.26 Because thou art neither hot nor cold c. All these and the like places are not to bee understood as meant of one individuall person but of the whole company of Ministers and also of the whole Church because that the punishment threatned is to the whole Church Revel 2.5 Repent and doe thy first works or else I will come unto thee quickly and remove thy Candlestick out of his place Rev. 2.16 Repent or else I will come unto thee quickly and will fight against them with the sword of my mouth Revel 2.24 I will not put upon you any other burden Now wee have no warrant in the Word to thinke that Christ would remove his Gospell from a Church for the sinne of one Bishop when all the other Ministers and the Churches themselves are free from those sinnes And if God should take this course in what wofull and miserable condition should the Church of England be which groaneth under so many corrupt Prelates By all this it appeares that the word angell is not to be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not properly but figuratively And this is the judgement of Master Perkins upon the second Chapter of the Revelation and of Master Brightman and of Doctor Fulke who in answer to the Rhemists in Apoc. 1.20 hath these words S. Iohn by the angels of the Churches meaneth not all that should weare on their heads myters and hold crosier staves in their hands like dead Idolls but them that are the faithfull messengers of Gods Word and utter and declare the same Againe they are called the angels of the Churches because they be Gods messengers Master Fox likewise in his Meditation upon the Revelation pag. 7 9.17â— is of this
Subscriptions there would be no more Subscription to Ceremonies in the Churches of England But some will say that there is one objection out of Scripture yet unanswered and that is from the inequality that was betweene the twelve Apostles and the seventy Disciples To which we answer First that it cannot bee proved that the twelve Apostles had any superiority over the seventy either of Ordination or Jurisdiction Or that there was any subordination of the seventy unto the twelve But suppose it were yet we answer Secondly that a superiority and inferiority betweene Officers of different kindes will not prove that there should be a superiority and inferiority betweene Officers of the same kinde No man will deny but that in Christs time there were Apostles Evangelists Prophets Pastors and teachers and that the apostles were superior to Evangelists and Pastors But it cannot bee proved that one apostle had any superiority over another apostle or one Evangelist over another And why then should one Presbyter be over another Hence it followeth that though we should grant a superiority betweene the twelve and the seventy yet this will not prove the question in hand Because the question is concerning Officers of the same kinde and the instance is of Officers of different kinds amongst whom no man will deny but there may be a superiority and inferiority as there is amongst us between Presbyters and Deacons And now let your Honours judge considering the premisses how farre this Episcopall government is from any Divine right or Apostolicall institution And how true that speech of Hierome is that a bishop as it is a superior Order to a Presbyter is an Humane praesumption not a divine Ordinance But though Scripture failes them yet the indulgence and Munificence of Religious Princes may support them and to this the Remonstrant makes his next recourse yet so as he acknowledgeth here Ingagements to Princes onely for their accessory dignities titles and Maintenance not at all for their stations and functions wherein yet the author plainely acknowledgeth a difference betweene our Bishops and the Bishops of old by such accessions For our parts we are so farre from envying the gracious Munificence of pious Princes in collating honourable maintenance upon the Ministers of Christ that we beleeve that even by Gods owne Ordinance double Honour is due unto them And that by how much the Ministery of the Gospell is more honourable then that of the Law by so much the more ought all that embrace the Gospell to bee carefull to provide that the Ministers of the Gospell might not onely live but maintaine Hospitalitie according to the Rule of the Gospell And that worthy Gentleman spake as an Oracle that said That scandalous Maintenance is a great cause of a scandalous Ministery Yet wee are not ignorant that when the Ministery came to have Agros domos locationes vehicula equos latifundia as Chrysost. Hom. 86. in Matth. That then Religio peperit divitias filia devoravit Matrem religion brought forth riches and the Daughter devoured the Mother and then there was a voyce of Angels heard from Heaven Hodie venenum in Ecclesiam Christi cecidit this Day is poyson shed into the Church of Christ. And then it was that Ierome complained Christi Ecclesia postquam ad Christianos principes venit potentiâ quidem divitiis major sed virtutibus minor facta est Then also was that Conjunction found true That when they had woodden Chalices they had golden Priests but when their Chalices were golden their Priests were wooden And though we doe not thinke there is any such incompossibility but that large Revenues may be happily managed with an humble sociablenesse yet it is very rare to finde History tells us that the superfluous revenues of the Bishops not onely made them neglect their Ministery but further ushered in their stately and pompous attendance which did so elevate their Spirits that they insulted over their brethren both Clergy and People and gave occasion to others to hate and abhorre the Christian Faith Which Eusebius sets forth fully in the pride of Paulus Samosatenus who notwithstanding the meannesse and obscurity of his birth afterwards grew to that height of Insolâ—ncâ— and pride in all his carriage especially in that numerous traine that attended him in the streetes and in his stately throne raised after the manner of Kings and Princes that Fides nostra inviâ—â—ia odiâ— propter fostum superbiâ—m cordis illius facta fuerit obnexia the Christian faith was exposed to envy and hatred through his pride And as their ambition fed with the largenesse of their revenewes discovered it selfe in great attendance stately dwellings and all Lordly pompe so Hierom complaines of their pride in their stately seates qui velut in aliqua sublimi specula constituti vix dignantur vidâ—re mortales alloqui conservos suos who sitting aloft as it were in a watch tower will scarce deigne to looke upon poore mortalis or speake to their fellow servants Here we might bee large in multiplying severall testimonies against the pride of Ecclesiasticall persons that the largenesse of their revenues raysed them to but we will conclude with that grave complaint of Sulpitius Severus Ille qui ante pedibus aut asello ire consueverat spumante equo superbus invebitur parvá prius ac vili cellula contentus habitare erigit celsa Laquearia construit multa conclaviu sculpit postes pingit armaria vestem respuit gressiorem indumentum molle desiderat c. Which because the practise of our times hath already turned into English wee spare the labour to translate Onely suffer us being now to give a Vale to our remonstrants arguments to recollect some few things First whereas this remonstâ—ant saith If we doe not shew out of the true genuine writings of those holy men that lived in the Apostles dayes a cleare and received distinction of Bishopsâ— Presbyters and Deacons as three distinct subordinate callings with an evident specification of the duty belonging to each of them Let this claimed Hierarchie be for ever rooted out of the Church We beseech you let it be rememred how we have proved out of the genuine and undeniable writings of the Apostles themselves that these are not three distinct callings Bishops are Presbyters being with them all one Name and Office and that the distinction of Bishops and Presbyters was not of Divine Institution but Humane and that these Bishops in their first Institution did not differ so much from Presbyters as our present Bishops differ from them Secondly Whereas this remonstant saith If our Bishops challenge any other power then was by Apostolike authority delegated to and required of Timothy and Titus and the Angells of the Asian Churches Let them bee disclaimed as usurpers Wee desire it may be remembred how wee have proved first that Timothy and Titus and the Angels were no Diocesan bishops and secondly that our bishops challenge if not
againe we reade of Elder and Elders Presbyter and Seniors in one Church Both those passages are upon record in the publike acts which are more fully set downe by Baronius ao. 303. Num. 15.16 17. As also by Albaspineus in his Edition of Optatus in which Acts the Seniors are often mentioned In that famous relation of the purging of Cecilianus and Felix there is a copie of a Letter Fratribus filiis Clero Senioribus Fortis in Domino aeternam salutem Another Letter is mentioned a little before Clericis Senioribus Cirthensium in Domino aeternum Salutem These Seniors were interessed in affaires concerning the Church as being the men by whose advise they were managed The Letter of Purpurius to Silvanus saith adhibete conclâ—ricos seniores plebis Ecclesiasticos Viros inquirant quae sunt ista Dissensiones ut ea quae sunt secundum fidei Praecepta fiant Where wee see the joynt power of these Seniors with the Clergie in ordering Ecclesiasticall affaires that by their wisedome and care peace might be setled in the Church for which cause these Seniors are called Ecclesiasticall men and yet they are distinguished from Clergie men They are mentioned againe afterwards by Maximus saying Loquor Nomine SENIORVM Populi Christiani Greg. Mag. distinguisheth them also from the Clergie Tabellarium cum consensu SENIORVM Cleri memineris Ordinandum These Seniors had power to reprove offenders otherwise why should Augustine say Cum ob errorem aliquem à Senioribus arguuntur imputatur alicui cur ebrius fuerit cur res alienas pervaserit c. when they were by the Elders reproved for their errors and drunkennes is laid to a mans charge c. So that it was proper to the Seniors to have the cognizance of delinquents and to reprove them The same Augustine in Psalme 36. Necesse nos fuerat Primianicausam quem c. SenioruÌ„ literis ejusdem Ecclesiae postulantibus audire Being requested by letters from the Seniors of that Church it was needfull for me to heare the the cause of Primian c. So againe Optatus who mentioning a persecution that did for a while scatter the Church saith Erant Ecclesiae ex auro argento quà m plurima Ornamenta quae nec defodere terrae nec secum portare poterat quare fidelibus senioribus commendavit Albaspinâ—us that learned Antiquarie on that place acknowledges that Besides the Clergie there were certaine of the Elders of the people men of approved life that did tend the affaires of the Church of whom this place is to be understood By all these testimonies it is apparent first that in the ancient Church there were some called Seniors Secondly that these Seniors were not Clergie men Thirdly that they had a stroke in governing the Church and managing the affaires thereof Fourthly that Seniors were distinguished from the rest of the people Neither wouâ—d we desire to chuse any other Iudges in this whole controversie then whom himselfe constituted Forraine Divines taking the generall Suffrage and practise of the Churches and not of particular men As for the learned Spanhemius whom hee produceth though wee give him the deserved honour of a worthy man yet wee think it too much to speake of him as if the judgement of the whole Church of Geneva were incorporated into him as this Remonstrant doth And for Spanhemius himselfe we may truly say in the place cited he delivered a complement rather then his judgment which in Dedicatorie Epistles is not unusuall Wee know that reverend Calvin and learned Beza have said as much upon occasion in their Epistles and yet the Christian world knowes their Judgement was to the contrary Little reason therefore hath this Remonstrant to declaime against all such as speake against this Governement as unlawfull with the termes of Ignorant and spitefull Sectaries because they call the Governement unlawfull had they proceeded further to call it Antichristian which he charges upon them they had said no more then what our eares have heard some of their principall Agents their Legati à Latere speake publikely in their visitations That how ever the Church of England be as sound and Orthodox in her Doctrine as any Church in the world yet in our Discipline and Governement wee are the same with the Church of Rome which amounts to asmuch as to say the Governement is Antichristiâ—n unlesse they will say the Governement of Rome is not so nor the Pope Antichrist SECT XVI NOw our Remonstrant begins to leave his dispute for the Office and flowes into the large praâ—ses of the Persons and what is wanting in his Arguments for the Place thinks to make up in his Encomiasticks of the Persons that have possest that place in the Church of God and tels us that the Religious Bishops of all times are and have been they that have strongly upheld the truth of God against Satan and his Antichrist It is well he sets this crown only upon the heads of Religious Bishops as knowing that there are and have been some Irreligious ones that have as strongly upheld Satan and his Antichrist against the truth of God But the Religious Bishops are they that have all times upheld the truth What they and only they did never any uphold the truth but a Religious Bishop did never any Religious Minister or Professor preach or write or die to uphold the truth but a Religious Bishop if so then there is some perswasive strength in that hee saith and a credulous man might bee induced â—o thinke If Bishops goe downe truth will goe downe too But if wee can produce for one Bishop many others that gave beene valiant for the truth this Rhethoricall insinuation will contribute no great help to their establishment Nor indeed any at all unles he were able to make this good of our times as well as of all others which he assaies for saith he even amongst our own how many of the reverend learned Fathers of the Church now living have spent their spirits worne out their lives in the powerfull opposition of that man of sinne how many I sir wee would faine know how many that there are some that have stood up to beare witnesse against that Man of sin we acknowledge with all due respect to the Learning and worth of their Persons But that their Episcopall dignity hath added either any flame to their zeal or any Nerves to their ability we cannot believe nor can we thinke they would have done lesse in that cause though they had beene no Bishops But what if this be true of some Bishops in the Kingdome Is it true of all are there not some that have spent their spirits in the opposition of Christ as others have in the opposition of Antichrist are there none but Zealous Religious Prelates in the Kingdom are there none upon whom the guilt of that may meritoriously bee charged which others have convincingly and
meritoriously opposed And are there not some Bishops in the Kingdome that are so far from opposing the Man of sin that even this Remonstrant is in danger of suffering under the name of Pâ—ritan for daring to call him by that name we doubt not but this Râ—monstrant knowes there are But if he will against the light of his own Conscience bear up a known errour out of private repects wee will not say these papers but his own conscience shall owne day be an evidence against him before the dreadfull Tribunall of the Almighty But there is yet a second thing that should endeare Episcopacie and that is the carefull peaceable painefull conscionable mannaging of their Charges to the great glory of God and the comfort of his faithful people Which in not seeming to urge hee urgeth to the full and beyond This care conscience paines of our Bishops is exercised and evidenced either in their Preaching or in their Ruling for their preaching it is true some few there are that Labour in the Word and Doctrine whose persons in that respect wee honour but the most are so farre from Preaching that they rather discountenance discourage oppose blaspheme Preaching It was a Non-preaching Bishop that said of a preaching Bishop He was a preaching Coxcomb As for the discharge of their office of ruling their entrusting their Chancellors and other Officers with their visitations and Courts as ordinarily they doe whiles themselves attend the Court doth abundantly witnesse their care in it The many and loud cryes of the intolerable oppressions and tyrannies of their Court-proceedings witnesse their peaceablenesse their unjust sees exactions commutations witnesse their conscionablenesse in mannaging their Charges to the great glory of God and the comfort of his faithfull people And hence it is that so many at this day here ill how deservedly saith this Remonstrant God knows and doe not your Honours know and doth not this Remonstrant know and doth not all the nation that will know any thing know how deservedly Some nay Most nay All the Bishops of this nation heare ill were it but onely for the late Canons and Oath But why should the faults of some diffuse the blame to all Why by your owne argument that would extend the deserts of some to the patronage of All and if it bee a fault in the impetuous and undistinguishing Vulgar so to involve all as to make Innocency it selfe a sinne what is it in a Man able to distinguish by the same implication to shrowd sinne under Innocencie the sinne of many under the Innocencie of a few But have our Bishops indeed beene so carefull painfull conscionable in managing their Charges how is it then that there are such manifold scandalls of the inferiour Clergy presented to your Honours view which he cannot mention without a bleeding heart and yet could finde in his heart if he knew how to excuse them and though hee confesse them to be the shame and misery of our Church yet is hee not ashamed to plead their cause at your Honours BARRE Onuphrius-like that was the Advocate of every bad cause and to excite you by Constantines example in a different Cause alleadged if not to suffer those Crimes which himself calls hatefull to passe unpunished yet not to bring them to that open and publique punishment they have deserved But what if pious Constantine in his tender care to prevent the Divisions that the emulation of the Bishops of that age enraged with a spirit of envie and faction were kindling in the Church lest by that meanes the Christian faith should be derided among the Heathens did suppresse their mutuall accusations many of which might be but upon surmises and that not in a Court of Iustice but in an Ecclesiasticall Synode shall this bee urged before the highest Court of Iustice upon earth to the patronizing of Notorious scandalls and hatefull enormities that are already proved by evidence of cleare witnesse But oh forbid it to tell it in Gath c. What the sinne alas that is done already Doe wee not know the drunkennesse profanenesse superstition Popishnesse of the English Clergie rings at Rome already yes undoubtedly and there is no way to vindicate the Honour of our Nation Ministry Parliaments Soveraigne Religion God but by causing the punishment to ring as farre as the sinne hath done that our adversaries that have triumphed in their sinne may be confounded at their punishments Doe not your Honours know that the plaistring or palliating of these rotten members will be a greater dishonour to the Nation and Church then their cutting off and that the personall acts of these sonnes of Beliall being connived at become Nationall sinnes But for this one fact of Constantine wee humbly crave your Honours leave to present to your wisedome three Texts of Scripture Ezek. 44.12 13. Because they ministred unto them before their Idolls and caused the house of Israel to fall into iniquity therefore have I lift up my hand unto them saith the Lord and they shall beare their iniquity And they shall not come neere unto mee to doe the office of a Priest unto me nor to come neere unto any of mine holy things in the most holy place c. The second is Ierem. 48.10 Cursed be hee that doth the work of the Lord negligently and the third is Iudges 6.31 He that will plead for Baal let him be put to death while it is yet morning We have no more to say in this whether it be best to walk after the President of Man or the Prescript of God your Honours can easily judge SECT XVII BUt stay saith this Remonstrant and indeed he might well have stayed and spared the labour of his ensuing discourse about the Church of England the Prelaticall and the Antiprelaticall Church but these Episcopall Men deale as the Papists that dazle the eyes and astonish the senses of poore people with the glorious Name of the Church the Church The holy Mother the Church This is the Gorgons head as Doctor White saith that hath inchanted them and held them in bondage to their Errors All their speech is of the Church the Church no mention of the Scriptures of God the Father but all of the Mother the Church Much like as they write of certaine Aethiopians that by reason they use no marriage but promiscuously company together the children only follow the Mother the Father and his name is in no request but the Mother hath all the reputation So is it with the Author of this Râ—monstrance he stiles himselfe a Dutifull sonne of the Church And it hath beene a Custome of late times to cry up the holy Mother the Church of England to call for absolute obedience to holy Church full conformity to the orders of holy Church Neglecting in the meane time God the Father and the holy Scripture But if wee should now demand of them what they meane by the Church of England this Author seemes
to be thunder-stricken at this Question and cals the very Question a new Divinity where he deales like such as holding great revenues by unjust Titles will not suffer their Titles to be called in Question For it is apparent Ac si solaribus radiis descriptum esset to use Tertullians phrase that the word Church is an Equivocall word and hath as many severall acceptions as letters and that Dolus latet in universalibus And that by the Church of England first by some of these men is meant onely the Bishops or rather the two Archbishops or more properly the Archbishop of Canterbury Just as the Iesuited Papists resolve the Church and all the glorious Titles of it into the Pope so do these into the Archbishop or at fullest they understand it of the Bishops and their party met in Convocation as the more ingenuous of the Papists make the Pope and his Cardinals to be their Church thus excluding all the Christian people and Presbyters of the Kingdome as not worthy to be reckoned in the number of the Church And which is more strange this Author in his Simplicitie as he truly saith never heard nor thought of any more Churches of England then one and what then shal become of his Diocesan Churches and Diocesan Bishops And what shall wee think of England when it was an Heptarchy had it not then seven Churches when seven Kings Or if the Bounds of a Kingdome must constitute the Limits and Bounds of a Church why are not England Scotland and Ireland all one Church when they are happily united under one gracious Monarch into one Kingdome Wee reade in Scripture of the Churches of Iudea and the Churches of Galatia and why not the Churches of England not that we denie the Consociation or Combination of Churches into a Provinciall or Nationall Synod for the right ordering of them But that there should be no Church in England but a Nationall Church this is that which this Author in his simplicity affirmes of which the very rehearsall is a refutation SECT XVIII THere are yet two things with which this Remonstrance shuts up it selfe which must not be past without our Obeliskes First he scoffes at the Antiprelaticall Church and the Antiprelaticall Divisions â— for our parts we acknowledge no Antiprelaticall Church But there are a company of men in the Kingdome of no meane ranke or quality for Piety Nobility Learning that stand up to beare witnesse against the Hierarchie as it now stands their usurpations over Gods Church and Ministers their cruell using of Gods people by their tyrannicall Governement this we acknowledge and if hee call these the Antiprelaticall Church we doubt not but your Honours wil consider that there are many Thousands in this Kingdome and those pious and worthy persons that thus doe and upon most just cause It was a speech of Erasinus of Luther Vt quisque vir est optimus ita illius Scriptis minimè offendi The better any man was the lesse offence he tooke at Luthers writings but we may say the contrary of the Prelates Vt quisque vir est optimus ita illorum factis magis offendi The better any man is the more he is offended at their dealings And all that can be objected against this party will be like that in Tertullian Bonus vir Cajus Sejus sed malus tantum quia Antiprelaticus But he upbraides us with our Divisions and Subdivisions and so doe the Papists upbraid the Protestants with their Lutheranisme Calvinisme and Zuinglianisme And this is that the Heathens objected to the Christians their Fractures were so many they knew not which Religion to chuse if they should turn Christians And can it be expected that the Church in any age should be free froÌ„ divisions when the times of the Apostles were not free and the Apostle tells us it must needs be that there be divisions in Greg. Naz. dayes there were 600 Errours in the Church doe these any wayes derogate from the truth and worth of Christian Religion But as for the Divisions of the Antiprelaticall party so odiously exaggerated by this Remonstrant Let us assure your Honours they have beene much fomented by the Prelates whose practâ—se hath beene according to that rule of Machiavill Divide Impera and they have made these divisions and afterwards complained of that which their Tyranny and Policie hath made It is no wonder considering the pathes our Prelates have trod that there are Divisions in the Nation The wonder is our Divisions are no more no greater and wee doubt not but if they were of that gracious spirit and so intirely affected to the peace of the Church as Greg. Naz. was they would say as he did in the tumults of the people Mitte nos in mare non erit tempestas rather then they would hinder that sweet Conâ—ordance and conspiration of minde unto a Governement that shall be every way agreeable to the rule of Gods word and proâ—itable for the edification and flourishing of the Church A second thing wee cannot but take notice of is the pains this Author takes to advance his Prelaticall Church and forgetting what he had said in the beginning that their party was so numerous it could not be summed tells us now these severall thousands are punctually calculated But we doubt not but your Honours will consider that there may be mulâ—i homines pauci viri And that there are more against them then for them And whereas they pretend that they differ from us onely in a Ceremony or an Organ pipe which however is no contemptible difference yet it will appeare that our differences are in point of a superiour Alloy Though this Remonstrant braves it in his multiplyed Quere's What are the bounds of this Church what the distinction of the professours and Religion what grounds of faith what new Creed doe they hold different from their Neighbours what Scriptures what Baptisme what meanes of Salvation other then the rest yet if hee pleased hee might have silenced his owne Queres but if hee will needs put us to the answer wee will resolve them one by one First if he ask what are the bounds of this Church we answer him out of the sixt of their late founded Canons where we find the limits of this Prelaticall Church extend as farre as from the high and lofty Promontory of Archbishops to the Terra incognita of an c. If what Distinction of professors and Religion we answer their worshipping towards the East and bowing towards the Altar prostrating themselves in their approaches into Churches placing all Religion in outward formalities are visible differences of these professours and their Religion If what new Creed they have or what grounds of Faith differing from their Neighbours we answer Episcopacy by divine right is the first Article of their Creed Absolute and blinde obedience to all the commandements of the Church that is the Bishop and his Emissaries election upon faith
of beholders led them to censure any line or proportion as not done to the life he mends it after direction If any fault bee found with the eye hand foot c. he corrects it till at last the addition of every mans fancie had defaced the first figure and made that which was the Picture of a man swell into a monster Then bringing forth this and his other Picture which hee had reserved he presented both to the people and they abhorring the former and applauding the latter he cryed Hunc populus fecit This the deformed one the People made This lovely one I made As the Painter of his Painting so in Bezaes sence it may be said of Bishops God at first instituted Bishops such as are all one with presbyters and such are amiable honourable in all the Churches of God But when men would bee adding to Gods institution what power preheminence Iurisdiction Lordlynes their phansie suggested unto them this divine Bishop lost his Originali beauty and became to be Humanus And in conclusion by these and other additions swelling into a Pâ—pe Diabolicus Whether the Ancient Fathers when they call Peter Marke Iames Timothy and Titus Bishops did not speak according to the Language of the times wherein they lived rather then according to the true acception of the word Bishop and whether it bee not true which is here said in this Booke that they are called Bishops of Alexandria Ephesus Hierusalem c. in a very improper sense because they abode at those places a longer time then at other places For sure it is if Christ made Peter and Iames Apostles which are Bishops over the whole world and the Apostles made Marke Timothy and Titus Evangelists c. It seemes to us that it wonld have beene a great sinne in them to limit themselves to one particular Diocesse and to leave that calling in which Christ had placed them Whether Presbyters in Scripture are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that it is an office required at their hands to rule and to governe as hath beene proved in this Booke The Bishops can without sinne arrogate the exercise of this power to themselves alone And why may they not with the same lawfulnesse impropriate to themselves alone the Key of Doctrine which yet notwithstanding all would condemne as wel as the Key of Discipline seeing that the whole power of the Keyes is given to Presbyters in Scâ—ipture as well as to Bishops as appears Mat. 16.19 where the power of the Keyes is promised to Peter in the name of the rest of the Apostles and their successors and given to all the Apostles and their successors Mat. 18.19 Iohn 20.23 And that Presbyters succeed the Apostles appeares not onely Mat. 28.20 but also Acts 20 28. where the Apostle ready to leave the Church of Ephesus commends the care of ruling and feeding it to the Elders of that Church To this Irenaeus witnesseth lib. 4. cap. 43.44 This Bishop Iewell against Harding Artic. 4. sect 5.6 saith that all Pastors have equall power of binding and loosing with Peeter Whether since that Bishops assume to themselves power temporall to be Barons and to sit in Parliament as Judges and in Court of Star-Chamber High Commission and other Courts of Justice and also power spirituall over Ministers and People to ordaine silence suspend deprive excommunicate c. their spirituall power be not as dangerous though both bee dangerous and as much to be opposed as their temporall 1. Because the spiritual is over our consciences the temporall but over our purses 2. Because the spirituall have more influence into Gods Ordinances to defile them then the temporall 3. Because spirituall Judgements and evills are greater then other 4. because the Pope was Anticstrist before he did assume any temporall power 5. Because the Spirituall is more inward and lesse discerned and therefore it concernes all those that have Spirituall eyes and desire to worship God in spirit and truth to consider and and endeavour to abrogate their Spirituall usurpations as well as their Temporall Whether Acrius bee justly branded by Epiphanius and Austin for a Hereticke as some report for affirming Bishops and presbyters to be of an equall power Wee say as some report for the truth is he is charged with heresie meerely and onely because he was an a Arian As for his opinion of the parity of a presbyter with a Bishop this indeede is called by Austin proprium dogma Aerii the proper opinion of Aerius And by Epiphanius it is called Dogma furiosum stolidum a mad and foolish opinion but not an heresie neither by the one nor the other But let us suppose as is commonly thought that he was accounted an Heretike for this opinion yet notwithstanding that this was but the private opinion of Epiphanius and borrowed out of him by Austin an opinion not to be allowed appeares First because the same Authors condemne Aërius as much for reprehending and censuring the mentioning of the dead in the publique prayers and the performing of good works for the benefit of the dead And also for the reprehending statu jejunia and the keeping of the week before Easter as a solemne Fast which if worthy of condemnation would bring in most of the reformed Churches into the censure of Heresie Secondly because not onely Saint Hierome but Anstin himselfe Sedulius Primasius Chrysostome Theodoret Oecumenius Theophilact were of the same opinion with Aërius as Michael Medina observes in the Councell of Trent and hath written Lib. 1. de sacr hom Origine and yet none of these deserving the name of Fools much lesse to be branded for Hereticks Thirdly because no Counsell did ever condemne this for Heresie but on the contrary Concilium Aquisgranens sub Ludovico Pio Imp. 1. anno 816. hath approved it for true Divinitie out of the Scripture That Bishops Presbyters are equall bringing the same texts that Aerius doth and which Epiphanius indeed undertakes to answer but how slightly let any indifferent Reader judge Whether the great Apostacie of the Church of Rome hath not been in swarving from the Discipline of Christ as well as from the doctrine For so it seems by that text 2. Thess. 2.4 And also Revel 18.7 and divers others And if so then it much concernes all those that desire the purity of the Church to consider how neere the discipline of the Church of England borders upon Antichrist least while they indeavour to keepe out Antichrist from entring by the doore of doctrine they should suffer him secretly to creep in by the doore of discipline especially considering what is heere said in this Booke That by their owne confession the discipline of the Church of England is the same with the Church of Rome Whether Episcopacy be not made a place of Dignity rather then Duty and desired onely for the great revenues of the place And whether if the largenesse
firebrand to the civill warres that followed In this time Peckam Archbishop of Can. in a Synod was tempering with the Kings liberties but being threatned desisted But his successor Winchelsey on occasion of Subsidies demanded of the Clergie made answer That having two Lords one Spirituall the other Temporall he ought rather to obey the Spirituall governour the Pope but that he would send to the Pope to know his pleasure and so persisted even to beggerie The Bishop of Durham also cited by the King flies to Rome In the deposing of this King who more forward then the Bishop of Hereford witnesse his Sermon at Oxford My head my head aketh concluding that an aking and sick head of a King was to be taken off without further Physick Iohn the Archbishop of Canterbury suspected to hinder the Kings glorious victories in Flanders and France by stopping the conâ—eyance of moneys committed to his charge conspiring therein with the Pope But not long after was constituted that fatall praemunire which was the first nipping of their courage to seeke aide at Rome And next to that the wide wounds that Wickleffe made in their sides From which time they have beene falling and thenceforth all the smoke that they could vomit was turned against the rising light of pure doctrine Yet could not their pride misse occasion to set other mischief on foot For the Citizens of London rising to apprehend a riotous servant of the Bishop of Salisbury then Lord Treasurer who with his fellowes stood on his guard in the Bishops house were by the Bishop who maintained the riot of his servant so complained of that the King therewith seized on their liberties and set a Governour over the Citie And who knowes not that Thomas Arundell Archbishop of Canterbury was a chiefe instrument and agent in deposing King Richard as his actions and Sermon well declares The like intended the Abbot of Westminster to Henry the fourth who for no other reason but because hee suspected that the King did not favour the wealth of the Church drew into a most horrible conspiracie the Earles of Kent Rutland and Salisbury to kill the King in a turnament at Oxford who yet notwithstanding was a man that professed to leave the Church in better state then hee found it For all this soone after is Richard Scroop Archbishop of York in the field against him the chiefe attractor of the rebellious party In these times Thomas Arundell a great persecutor of the Gospel preached by Wifclefs followers dies a fearefull death his tongue so swelling within his mouth that hee must of necessity starve His successor Chickeley nothing milder diverts the King that was looking too neerely into the superfluous revenewes of the Church to a bloody warre All the famous conquests which Henry the fifth had made in France were lost by a civill dissension in England which sprung first from the haughty pride of Beaufort Bishop and Cardinall of Winchester and the Archbishop of York against the Protector Speed 674. In the civill warres the Archbishop sides with the Earle of Warwick and March in Kent Speed 682. Edward the fourth Mountacute Archbishop of Yorke one of the chiefe conspirators with Warwicke against Edward the fourth and afterwards his Jaylor being by Warwickes treason committed to this Bishop In Edward the fifths time the Archbishop of York was though perhaps unwittingly yet by a certaine fate of of Prelacie the unhappy instrument of pulling the young Duke of Yorke out of Sanctuary into his cruell Unckles hands Things being setled in such a peace as after the bloodie brawles was to the afâ—licted Realme howsoever acceptable though not such as might bee wished Morton Bishop of Ely enticing the Duke of Buckingham to take the Crowne which ruin'd him opened the vaines of the poore subjects to bleede afresh The intollerable pride extortion bribery luxurie of Wolsey Archbishop of Yorke who can bee ignorant of selling dispensations by his power Legantine for all offences insulting over the Dukes and Peeres of whom some hee brought to destruction by bloodie policie playing with State affâ—ires according to his humour or benefit causing Turnay got with the blood of many a good Souldier to be rendred at the French Kings secret request to him not without bribes with whom one while siding another while with the Emperour hee sold the honour and peace of England at what rates hee pleased and other crimes to bee seene in the Articles against him Hol. 912. and against all the Bishops in generallâ— 911. which when the Parliament sought to remedie being most excessive extortion in the Ecclesiasticall Courts the Bishops cry out sacriledge the Church goes to ruine as it did in Bohem with the Schisme of the Hussites Ibid. After this though the Bishops ceased to bee Papists for they preached against the Popes Supremacie to please the King yet they ceased not to oppugne the Gospel causing Tindals translation to be burnt yet they agreed to the suppressing of Monasteries leaving their revenewes to the King to make way for the six bloodie Articles which proceedings with all crueltie of inquisition are set downe Holinsh. pag. 946. till they were repealed the second of Edward the sixth stopping in the meane while the cause of reformation well begunne by the Lord Cromwell And this mischiefe was wrought by Steven Gardiner Bishop of Winchester The sixe Articles are set downe in Speed pag. 792. The Archbishop of Saint Andrewes his hindring of Englands and Scotlands Union for feare of reformation Speed 794. As for the dayes of King Edward the sixth we cannot but acknowledge to the glorie of the rich mercie of God tâ—at there was a great reformation of Religion made even to admiration And yet notwithstanding we doe much dislike the humour of those that crie up those dayes as a compleat patterne of reformation and that endeavour to reduce our Religion to the first times of King Edward which wee conceive were comparatively very imperfect there being foure impediments which did much hinder that blessed work The three rebellions One in Henry the eighths time by the Priests of Lincolne and Yorkeshire for that reformation which Cromwell had made The other two in King Edwards dayes One in Cornewall the other in Yorkeshire The strife that arose suddenly amongst the Peeres emulating one anothers honour Speed pag 837. The violent opposition of the Popish Bishops which made Martin Bucer write to King Edward in his booke de Regno Christi Lib. 2. cap. 1. and say your Majestie doth see that this restoring againe the Kingdome of Christ which wee require yea which the salvation of us all requireth may in no wise bee expected to come from the Bishops seeing there be so few among them which doe understand the power and proper Offices of this Kingdome and very many of them by all meanes
which possibly they can and dare either oppose themselves against it or deferre and hinder it The deficiencie of zeale and courage even in those Bishops who afterwards proved Martyrs witnesse the sharp contention of Ridley against Hooper for the ceremonies And the importunate suit of Cranmer and Ridley for tolleration of the Masse for the Kings sister which was rejected by the Kings not only reasons but teares whereby the young King shewed more zeale then his best Bishops 839. The inhumane butcheries blood-sheddings and cruelties of Gardiner Bonner and the rest of the Bishops in Queene Maries dayes are so fresh in every mans memory as that we conceive it a thing altogether unnecessary to make mention of them Onely wee feare least the guilt of the blood then shed should yet remaine to be required at the hands of this Nation because it hath not publikely endeavoured to appease the wrath of God by a generall and solemne humiliation for it What the practises of the Prelats have beene ever since from the beginning of Queene Elizabeth to this present day would fill a volume like Ezekiels roule with lamentation mourning and woe to record For it hath beene their great designe to hinder all further reformation to bring in doctrines of Popery Arminianisme and Libertinisme to maintaine propagate and much encrease the burden of humane ceremonies to keepe out and beate downe the Preaching of the Word to silence the faithfull Preachers of it to oppose and persecute the most zealous professours and to turne all Religion into a pompous out-side And to tread downe the power of godlinesse Insomuch as it is come to an ordinary Proverb that when any thing is spoyled wee use to say The Bishops foot hath beene in it And in all this and much more which might be said fulfilling Bishop Bonners Prophesie who when hee saw that in King Edwards reformation there was a reservation of ceremonies and Hierarchy is credibly reported to have used these words Since they have begun to tast of our Broath it will not be long ere they will eat of our Beefe FINIS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 23. Pag. 1. Pag. 2. Pag. 3. Pag. 6. Pag. 2. Pag 7. Vntruths Râ—moâ—â— pag 8. Malmesbury lib. 4. Hist. Concil Trid. Pag. 9. Liturgie Pag. 10. a Ad hoc malarum devâ—lutae est Ecclesia Dei sponâ—a Christi ut haereticorum exempla Sectentuâ— ad celebranda Sacramenta coelestia disciplinam Lux muâ—uetur de tenebâ—â—â— â—d faciant christiani quod Antichristi faciunt Cypr. Ep. 74. Page 13. Iust. Mar. Apost 2. Tert. Ap. ad Gen. c. 39. Iust. Mar. Apost 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil La. Can. 18. Conc. Carth. 3. Can. 23. Anno 397. Conc. Milev 2. Can. 12. An. 416. Pag. 10. Pag. 12. Pag. 18. Pag. 11. Euseb. de vit Con. li 4. cap. 18. Pag. 11. Pag. 12. Pag. 12. Pag. 13. D. Corbet M. Novel Pag. 13. Pag. 13. Pag. 13 14. Abbot against Church â—oâ—sakers Ob. Answ. Pag. 17. Pag. 17. Pag. 17. * Pag. 2. a One of these Sonnes of the Church of England whose messenger this Remonstrance is was he who swore by the Eternall God he would be the death of those that did appeare to move against the grievances of Episcopacy and if the rest of these Millions mentioned pag. 2. whos 's thousands are so punctually calculated p. 41 be of his spirit they are an army of very peaceable right-affected men Pag. 7. Evaristus 100. Dionysius 260. Some say 267. as Pol. Virg. Ioh. Maior l. 2. Hist. de gest Scot. Cap. 2. Heylins Geog. p. 55. Gener. Hist. of Spain l. 22 Pag. 9. Pag. 18. Pag. 18. Pag. 18. a Frustra consuetudineÌ„ nobis opponunt quasi consuetudo major sit vâ—riâ—tate aut non id sit in spiritualibus sâ—quenduâ— quod in melius â—uerit à Spiritu Sancto Râ—velatum Cypr Ep. 73. b It is well observed by Gerhaâ—d that a Bishop â—hrasi Apostolicâ that is a Bishop that is the same with a Presbyter is of fifteene hundred yeares standing but a Bishop â—hrosi Ponâ— siâ—iâ that is a distinct order superiour to a Presbyter invested with sole power of Ordination and Iurisdiction is but a Novell Inventionâ— Pag. 19. Pag. 19. a What the establishment of Episcopacy by the Lawes iâ— and upon what grounded the learned Sir Edward Cooke informes us who reports That in an Act of Parliament holden at Carlile in the 25. yeare of Edw. 1. it is deâ—lared that the holy Church of England was founded in the state of Prelacy within the Realme of England by the King and hâ—s Progenitours c. for them to infoâ—me the people in the Law of God and to keep â—ospitality and give almeâ— and do other workes of charity And the said Kings in times past were wont to have their advise and counsell for the safe-guard of the Realme when they had need of such Prelates and Clarkes so advanced Cooke de jure Regis Ecclesiastâ—co But whether Bishops have observed the Orders of their first foundation c. Pag. 19 20. Pag. 21. Pag. 8. Pag. 24. Hierony Ep. ad Euag. ad Ocea Iren. adver haer l. 4. cap. 43.44 Hist. Lib. 5. Cap. 23. Bellarm. de Cleric Lib. 1. cap. 15. a Presbyte 〈◊〉 secut Epâ—sâ—â—pis 〈…〉 Dâ—icommissa est Presunt eum Ecclesiae Christi in Consecratâ—one Domiâ—ici 〈…〉 consâ—râ—es 〈…〉 Eâ—iâ—copis 〈◊〉 in Doctrina Populorum in 〈…〉 proptâ—r autoritâ—tem summo Sacerdott Clericorum Ordinaâ—io reservâ—â—a â—st Coâ—â—â— 1 〈◊〉 priâ— m Can. 8. Eâ—â—ngeliâ—m â—â—but his qui praeâ—unt Ecclesie Maâ—â—atum docendi Evangâ—lii remâ—ttâ—â—di pecâ—â—â—â— admâ—â—â—straâ—di Saâ—ramenta praeâ—erea jurisdictionem videlicet Maâ—datum Excommâ—nâ—andi cos qâ—â—rum 〈◊〉 sunt crimina Resipiscen es rursum absolvendi Ac Omaâ—◠〈◊〉 etiam adversâ—rioru◠〈◊〉 hinc potestaâ—em Jare Divino commâ—◠〈…〉 qui presant Ecclesiae sive Pastores voâ—â—atur sive Presbyteri Sive Eâ—isâ—opi Sâ—ripâ—â—â— Philip. Melanch in Conventu Smalcald Anno. 1540. a precipuis illarâ—m Ecclesiarum Dictoribus commani Consensu comprobatum de potestate jurisdictione Episcâ—porum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ierom. Isa. 3. Igna. Epis. ad Magnes Conc. Ancyr Can. 18. Pag. 20. Tertull. a At ubi omnia â—oca Circumplexa est Ecclesia â—Conventicula conâ—itula sunt caeperunt Râ—ctores Caetera Ossiâ—â—a in Ecclesia sunt ordinata Caepit aliot ordine Providentia gâ—bernari Ecclesia Ideo non per omnia conveniunt Scâ—ipta Apostoli ordinationi quae nunc in Ecclesia est quia haec inter iâ—sa primordia scripta sunt Naâ— Timotheâ—m à se Presbyterum Creatum Episcopam vâ—caâ— c. Sed quia caeâ—erunt sequentes Presbyteri indigns inventri ad pruratus tâ—nendos immuâ—ata est 〈◊〉 c. Hierom ad Evag. Ambros. ubi prius Grego Naz. Orat. 28. Pag. 21.22 Greg. Nazi vbi prius Pag. 22. Pag. 23. Pag. 23. a Plebs ipsa Maximè habet potestatem vel Eligendi Dignos Sacerdotes vel indignos