inconsistent with Monarchie 11 Presbytery inconsistent with Civill Magistracie 12 Presbytery inconsistent with laws 13 The inordinate violence of the Presbytery 14 That this Discipline brings not liberty to the vulgar but introduces a meere Arbitrary Government 15 That the Presbyterian discipline is confessed a yoake 16 The vain excuse that Lay-elders shall moderate refuted 17 No Reformed Church gives any president paralell with us 18 Conclusion That to introduce a new form is dangerous The Table to the Review of Episcopacie Sectio prima That there were Bishops in the Apostles times 2 That the seven Angels of the seven Churches were Bishops 3 That there hath bin a continued succession of Bishops 4 That they were Diocesan Bishops 5 That the Clergie ought to be superiour to one another 6 That they assume no power or jurisdiction their predecessors had not 7 That Bishops had the same power of Ordination in former times 8 Ecclesiasticall censures anciently in Bishops 9 Titles of Honour anciently given to Bishops 10 That there were Archbishops in the primitive times 11 That late great Writers approved Bishops 12 That Bishops were approved in the Reformed Churches 13 Episcopacie approved by the ancient customary laws 14 That abolition of Episcopacie will occasion great distraction in the Common Laws 15 That it will destroy great part of the Statute Laws 16 Whether it may be done by the Kings Legall Prerogative 17 The Conclusion REader the Authors absence hath occasion'd many omissions having not opportunity to peruse the Presse especially in the quotations The best helpe is thy friendly patience to passe by the literall faults amend these few following and beare with the rest Some of them vary the fence therefore it is desired thou wilt amend them ere thou readest Errata IN the Survey of Presbytery Praef. B 2 p. 2. line 7 all men line 11. for instructed r intrusted Sect. 2. l. 19. for them r. their Sect. 2 pag. 2. marg l. 41 read Prelate Church Sect. 3 not 1 marg r. pertulisti ibidem for eddisti r eddidisti not k for ne nec C 2 p 2. maâ—g not o for 40. r 21 Sect 7 l 12 blot out they say Sect 7 D 8 l 17 add as Calvin cals them fanatici homines c. El 9 for Deo r duo marg for Tomes r Tom. 7 E 2 p 2. l 17 r Censurers E 3 p 2 l 29 adde such unlimited Sect. 9 l 9 for every r Envy claâ—our F fol. l 13 a full point at possession fol F 2 p 2 l 4 put out it F 3 l 23 for and r c. ibid marg l 11 r frenabit fol G 2 p 2 l 25 r observable G 3 p 2 marg l 2 r Dominio G 4 marg l 2 r 59 H 3 p 2 l 19 adde man not to rest fol. I l 17 r. Presbytery fol l 2 l 1â— after repent adde The Praesbyterians affirme l 3 p 2 l. 6 r these new Standerbearers K 8 l 2 blot out that L 2 p 1 l 7 for those r these L 3 l 7 r Classicall In the Review of Episcopacie Fol 9 marg l 11 r Heraclam fol 10 marg l 25 r Episcopatum fol 11 marg l 12 for ad id r adversus fol 13 l 2 r Fencelesse fol 24 l 8 r other fol 26 marg l 25 r hoc fol 27 l 12 for many r may fol 38 l 5 for cause r course fol. 39 l 4 for received r. retained fol 43 l 2 for absolute r obsolete fol 57 l 20 for which his r with his fol 65 l 3 for if r that the Prelates l 28. put out cure fol 77 l 19 for both r but. The Preface T IS a time of Censures nor actions nor persons scape if perhaps the power yet not the tongues of men certainly the Goose-Quill did never more licentiously lesse civilly bedabble both times and persons No action of so pure intention hath beene more bespatter'd than the deliverie of this Remonstrance No man with more confidence lesse cause hath beene more mistaken misse-censured than my selfe Yet some I presume that have now seene those Motives which before they did not are satisfied there was just cause for us to complaine none for them to judge We alas are none of those that live in Goshen a Exod 8.22 sever'd from the sorrowes of our brethren wee have had our b The common Grievances swarme of flies to destroy our fruits we have felt the storme of a distempered state as well as they c Exod. 9 26. But we had rather with prayer and patience wait and hope for the reunion of our distracted peace than rend the breaches wider by pulling on our heads a greater plague than wee have yet felt or then the Egyptians suffered till their d Exod 14.25 And the Lord troubled the Egyptians and took off their Chariot wheels that they drave heavily 28 And the waters returned and covered the Chariots and the horsemen and all the Hoast of Pharaoh Chariots were taken off their wheeles or then we hope we can till our Lawes the Hinges of the State be dis-joynted the reines of Gouernment let loose Then alas how soone with them should we be overwhelmed with disorder and confusion how easily become a prey to the first invader Yet I feare we undergoe more censure who pray the preservation than those that seek the abolition of those Lawes that give us Life and safetie by preserving Order which is the Soule of Government Ordo est anima Legis Wee meet with severall sorts of Censurers some seem to robbe the Gentrie of the right of their owne free thoughts as if they were but properties to serve the ends of others act the designes of the Bishop and his Clergy who I doe absolutely affirme never knew of it till it was done yet I doe confidently assume if he required it might have as many free testimonies of qualitie of his moderation as any man of that reverend Order Others of the same stampe seeke to impeach the credit of the Subscribers as if a great part were papists All may see our instructions were not to admit such I resolutely affirme no one Gentleman of quality there is such and I confidently believe not one at all of the whole number Some that certainly never saw it Censure for company that wee onely swimme against the streame and contrary to the Torrent of other Countries have put in a justification of a plea for Bishops such I said before sure never saw it when they doe they will finde that we have the same sence of disorder in Ecclesiasticall Iurisdiction as others have That to us e The Remonstrance the suppressing of Poperie the increase of able Pastors the removing of Innovations will be equally acceptable as to other Subjects onely we conceived our modest submission to the judgement of that great Counsell Remonstrance to regulate the rigour of Ecclesiasticall Courts to suit with the temper of our Lawes
of an imaginary good they many times covet their owne ruine These sugred baits of parity and libertie infus'd into vulgar apprehensions under the pretext of pietie and reformation are such popular poysons as will soon o're spread the body of the Common-wealth and corrupt or dissolve the Nerves Ligaments of Government conformity to Lawes if not early prevented by those precious Antidotes against Confusion Loyalty and Constancy SECT 5. A Discussion whether they seek to pull downe or advance the Clergie LEt us then ere wee imbrace the thoughts of such a totall subversion of the Fabrick of a Church and State examine whether such Reformers aime at our liberty or their owne advancement whether such bitternesse of Spirit proceed from zeale to truth or emulation of the order c What a Monopoly is this to take away the title wherein the office of all true Pastors is comprehended and to transferre it to one alone among many Christs Throne fol 43. Is it to clip the wings of the Clergie that they soare not too high that these men crie out against Episcopall jurisdiction or rather is it not to Imp out their broken Feathers that they may mount above the reach of all Lawes Is it to regulate any exorbitant power in them or rather is it not to make their power as indefinite This Monopoly is a mysterie of mischiefes view Prelat Church fol. 3. as their numbers are infinite Is it not really to pull downe 26. Bishops and set up 9324. potentiall Popes when in effect the Pastor of every parish Church must be such The consequences these men promise to themselves in their petition seconded by the writing of their fellow-laborers promise no lesse which are First to quit themselves from the circumscription of any Ecclesiasticall Authoritie either in discipline or doctrine d Their petition note 16. View of the Prelaticall Church fol. 16. They pray that the revealed will of God contained in the books of the old and new Testament may be the rule that wee should follow As if certainly this whole State and Church had all this while followed a wrong Guide e Their petition note 17. d That the morall doctrine of the Prophets and Apostles may bee old Englands Canons of which themselves must be Expositors as if all Canonicall obedience were a meere intrusion upon Gods word and had no foundation in Scripture Doe wee not know that Timothy and Titus were by Saint Paul set over the Churches of Ephesus and Crete and in the stile of both the Epistles by the interpretation of the Fathers appeare to have beene Bishops and to have Canonicall power committed to them f 1 Timoth. 1.3 To suppresse false doctrines g 2 Chap. 1.8 To direct time and place for prayer and supplications h 9. To prescribe formes of apparrell i 11. To impose silence upon women k 1 Timoth. 3.2 12. To institute Bishops and Deacons l 1 Timoth. 5.19 To receive accusations and to punish Elders m Ibid. 22. To ordaine Ministers n Titus 3.10 To admonish and reject obstinate Heretiques * 1 Timoth. 1.20 To excommunicate such as blaspheme And these things not transmitted to them as doctrines but as part of their jurisdiction o 1 Timoth. 4 11. These things command and teach and rebuke with all authoritie * Titus 2.15 And let no man despise thee So that here wee may see a foundation of Ecclesiasticall Government laid even by the Apostles themselves and to us enjoyned obedience And though in the infancie of the Gospell when q Matth. 8.20 Luke 9.58 The Son of man had not where to lay his head when his Disciples all past thorow the fire of Martyrdome and no free State scarce any whole Village had received the Gospell even Rome it selfe was for many ages after the seat of the Heathen Emperours r Fox his Martyrs fol. 39. under whose terrible persecutions the Church was scattered into corners and deserts where they could best hide themselves It could not then I say be expected that so exact a platforme of Discipline should be laid down to governe handfuls as was after necessarie to be extended to sway the converted Christian world Yet then did Paul see the necessity both of instituting rules of government putting the execution into the hands of some supreme power To which purpose as Erasmus observes Å¿ Eras tom 6. fol. 343. Timotheum Paulus in ministerium adoptarat probae indolis juvenem sacris literis eruditum Quoniam autem huic Ecclesiarum curam delegarat sicut Tito instituit eum in sunctione Episcopali Hee elected Timothy a hopefull young man and learned in holy writ into the ministerie and that hee might commit to him the care of the Churches instituted him as also Titus in the office of a Bishop And Saint Hierome t Hieronymus Dialogo adversus Luciferianos Ecclesiae satus in summi Sacerdâ—tiâ— dignitate pendet cuisâ—â—on exors quaedam ob omnibus eâ—â—inens detur potest as tot in Ecclesiis efficientur Schismata quot Sacerdotes gives the reason of the necessitie of such superintendencie in the Church for sayes he The safetie of the Church depends upon the dignitie of the chiefe Priest to whom if some extraordinarie power above the rest bee not given there would bee as many schismes in the Church as there are Pastors If then the Institution of Ecclesiasticall Government were Apostolicall the administration committed by Saint Paul himselfe to prime Presbyters or as all ancient Fathers agree to Bishops Let us next see whether such Ecclesiasticall Lawes have beene deduced downe to our fore-fathers in a continued current from the fountaine head the Apostles or are but as these charitable men stile them The Reliques of Romish Tyranny SECT 6. The Ecclesiasticall Lawes agreeable to Gods word I Have in the Epistle formerly set forth the first plantation of the Gospell in England in the time of Lucius u Fox his Martyrs fol. 34. Archbishop Vsher De primord Eccles fol. 54 59. about the yeare 169. when as Elutherius then Bishop of Rome shewes from what principles wee derive our Ecclesiasticall Lawes In his lettet to Lucius King of Britaine he writes thus Fox Martyrs fol. 108. Vsher De Britannicarum Ecclesiarum Primordiis fol 102. Yee require the Roman Lawes and the Emperors to be sent over to you The Roman Lawes and Emperours we may ever reprove but the Law of God we may not w Esutherii rescriptum ad Lucium Britanniae Regem Petistis a nobis Leges Romanas Caesaris vobis transmitti quibus in Regno Britanniae uti voluistis c. Habetis penes vos in regno utramque paginam ex illis Dei gratia per Consilium regni vestri sume legem per illam Dei patientia vestrum rege Britanniae regnum Yee have received of late through Gods mercie in the Realme of Britaine the
the edicts of the Magistrate But some of these Disciplinarians positions are that o Subjects doe promise obedience that the Magistrate might help them Goodman pag 190. which if hee doe not they are discharged of obedience Barrow Refut pag 169. And that without the Prince the people may reforme and must not tarrie for the Magistrate But where their owne spirits guide them they may become Judges and Executioners themselves laying it for a principle p That if the Magistrates shall refuse to put Massemongers to death k Goodman p. 77 196. the people in seeing it performed doe shew that zeale of God which was commended in Phinees destroying the adulterers and in the Israelites against the Benjamites But in this they have the excuse of zeale in offence and indignation at sinnes against God and negligence in Magistrates In which case some hold that q Knox Appeal fol. 30. Goodman pag. 185. not Kings and Magistrates onely ought to punish crimes against God but the whole body of the people and every member of the same to his abilitie must revenge the injurie done to God The French Reformed Church r Moulins Buckler of Faith f. 535. 39. Art knew none of this Doctrine who in the thirty ninth Article of their Faith declare plainly That they beleeve that God will have the world governed by Lawes and Policies that there may be some restraint of the disordered desires of the world And as be hath established Kingdomes and Common-wealths whether hereditary or otherwise and all that belongeth to the State of Justice and will be knowne to be Author thereof so hath he put the sword into the Magistrates hands to represse sins committed not onely against the second Table of the Commandements of God but also against the first Though Isay their zeale in revenging injuries done to the Majestie of God transport them to share in the execution of Iustice Yet may be they will submit to the Civill Magistrate in the government of the Church and ordination of Rites and Ceremonies in which by the twentieth and thirty seventh Articles of our Religion Å¿ Rogers Articles f 213. Helvetian Bazill Bohemian Belgique Augustan Saxon. Suevian Confessions the power is committed to those to whom God hath given the superiority to which Doctrine all protestant Churches subscribe as Apostolicall and Orthodoxall Å¿ Rogers Articles f 213. Helvetian Bazill Bohemian Belgique Augustan Saxon. Suevian Confessions But when wee examine how they conforme we shall finde that in direct opposition to us and other Reformed Churches Some of them say that Civill Magistrates have no power to ordaine Ceremonies pertaining to the Church 1 Tho. Cartwright 1. Reply p. 153. 2 Reply 2. part p. 4. as being no Church Officers at all Viretus Dialogue of white Devills One of them holds That if any Magistrates under the Title of authority and power that God hath given them will make the Ministers of the Church subject to them they doe verily set up a new Pope changing onely his Coat and Masque Indeed they will not allow the Magistrate to be pope but such will bee popes themselves and allow him no more power than the pope did Says Cartwright b T.C. 2. 2. 157. 161. The Prince may call a Councell of the Ministerie and appoynt time and place The very same sayes Saunders c Saunders lib. 2. c. 3. the papist might the Emperours doe of old d Cartwr 2. 2. p. 156. Harding p. 317. 312. The Counsels were not called Imperatoria but Episcopalia The Decrees made there may not be said to be done by the Princes Authority therefore the Canons of the Councells were called the Bishops not the Emperours The same sayes Harding the Emperours did not under-write definientes subscripsimus as the Bishops did but Consentientes e T. C. 2. R. p. 161. Saund. de Monarch l. 2. c. 3. Cartwright allows Princes to be present in Counsells to suppresse tumults The same does Harding allow them ad pacem concordiam retinendam ut nullum fieri tumultum permittant Nay the Magistrate is beholding to Mr. Cartwright f T. C. 2. 2. p. 164. 167. Harding pag 217. 314 to allow that hee may be an Assistant and have his voyce in their meetings and gives this reason for it That oftentimes a simple man and as the proverb saith the Gardner hath spoken to good pâ—rpose Mr. Harding yet allowes more to the popish Magistrates He sayes Ambassadors of States have honourable seats in all Councells may sit as assistants may give their advices may exhort the Bishops and subscribe with them But Cartwright will allow them no power there neyther to bee Moderator Determiner nor Iudge Nay they not onely have no power but they must bee subordinate to their Presbyters Magistrates u Ecclesiasticall Discipline p. 185. Lear. Discipl pag. 89. as well as other men must submit themselves and be obedient to the just and lawful Authoritie of the Church that is the Presbyterie And Travers w Travers pag 142. speaking of the power of the Lay Elders sayes It is just that Kings and Magistrates must obey them Neither is this Government changeable by the will or power of the Magistrate but 't is held that of necessity x Martin junior Thesis 22. all Christian Magistrates are bound for to receive this government Which sayes Snecanus If any Magistrate hinder let him be freely admonished of his duty If he doe not then submit let him be more exactly instructed that hee may serve God in feare y Bancroft fol. 134. Marry if this way there happen no good successe then let the Ministers of the Church execute their office without lingring and staying so long for a Parliament Which compulsive power in the Church holds me thinks some analogy with that of the Iesuites a Odoard West in Sarct juris Sect. 6. Ecclesia non solum praecâ—pit dirigit sed coeâ—cet disponit virtute potestatis gubernativae whose opinion is The Church not onely prescribes and directs but restraines and dispones by vertue of her Gubernative power Which positions are a language unknown amongst Protestants Melancthon tels us b Potest as Ecclesiae suum mâ—ndacum babet 〈◊〉 Non iriâ—mpaâ— in aliâ—nuÌ„ officiem non transferat regna mundi Non abroger leges Magistratuum non tollat legitimam obedientiam non impediat Iudicia de ullis civ libus ordinationibus aut contractibus non praescribat leges magist atibus de forma Reipublicae c. Augustan Confession Articulis fidei fol. 46. The Church hath her owne Rules and intrudes not into anothers office disposes no Crownes abrogates not the Lawes of Magistrates extinguishes not lawfull obedience stops not judgement in Civill causes nor prescribes Lawes to Magistrates But these will derive us another authoritie above the Magistrate They tell us a Counterp p. 12. Christ hath translated the Iewes Sanedrim into his Church That
had such power as the Duke of Venice And having treated with the Duke of Savoy their enemy was forced to flye during whose life they could not make a new Bishop but submitted to a new forme of Government under Master Calvin who onely wanted the Title but was of much greater power than a Bishop nor was at that enmity with the Order as our Novelists are who professe it sinne to heare them or for their sakes any Ministers f 8 Propositions in Print preach in the Church of England For hee sayes Wee confesse that Bishops or Pastors must be reverently heard as farre as they teach the word of God according to their function g Calvin opusculum in Confes Eccles Gallic Fatemur ergo Episcopos five pastores reverenter audiendos quatenus pro suae functionis ratione verbum Dei docent But admit they being a private State a Cottage in respect of a Kingdome submit themselves to the Oeconomick Government of a Family theirs is no more in comparison to this glorious Monarchy shall we relinquish our Lawes can we reduce this populous Nation that peoples so many forraine Isles into the same mould that modells a handfull Some have already entertained so degenerate thoughts that they can mention Switzerland a faire patterne and so doe I with horror and indignation Others the Low Countrie Discipline pleases well a fit object for such they must indeed look downewards still that are so pleas'd and not upwards to the God of Order 1 Corinth 14. and not of Confusion who sees the distracted Sects and Schismes that abound in that State and does not pitty so neare so lov'd neighbours were not partakers of that blessing wee call miserie and out of love to Noveltie are growne wearie of uniformitie of Discipline Truth is wee are taken with the shadow of that which essentially is not there The Scepter of Discipline If we must change I would bee glad we might take president from their Metropolis Amsterdam where 't is true they were busie to advance this Throne of Christ to put this yoke upon the neck of that State but their troublesome and ambitious spirits once discovered they quickly nipt these soaring Birds i th' shell reduced the Pastors to the number of thirteene of those keeping for the most part three vacant which City being compared with this of London both for populousnesse and capacity it will easily appeare those ten who must supply the accidents of Festivalls Marriages and Funeralls doe not trouble their heads with many State affaires Yet to make them sure they allow them their Classicall meetings but provided one of the Magistrates of the Citie be present And if he say no all they consult stands for nothing This proposition made and assented to by all these zealous petitioners against this usurpation this Monopoly of the power of the Keyes in the hands of the Bishops That the prime Gentleman in every parish shall be perpetuall Elder and have a negative voyce I confesse in poynt of private policie I am convinc'd I may perhaps be in time an Elder and doubt not but the Gentrie will thus make a shift to keep the Clergy humble the vulgar low enough But if we must looke for new elections every year what must this produce but a little Civil war in every parish We have yet a nearer president and before we know what it is long for the Scottish Discipline I could be glad wee had so much patience to let them be our probationers therein for one seven yeares But we shall be told sic fuit ab antiquo it was so of old with them Now what effects both to King and Common-wealth the positions of some Disciplinarians of that Nation have in former times produc'd 't is better to be forgot than looked into All I shall say is That certainly our freer people have not such dependance upon are not indeed in such vassallage to the Nobility the Gentrie as the Common people of Scotland are in to their Lords their Nobility and Gentrie having absolute power over theit Tenants shall ever beare sway in the Church But it will not be so with us the inferiour sort of people once finding their power in popular election of Elders will rather exclude both Nobility and Gentry and then no doubt the Church will be well govern'd our Communalty depend upon Lawes not Lords 'T is Law which hath made us a free people That wee know by a certaine Law that our wives our Children our Servants our goods are our owne that we build we plough we sow we reap for our selves this is true libertie How little of this they enjoy from whom wee would take a patterne who are but Tenants at will to their Lords they that will sedato animo compare the Constitution of that State with this would with mee againe crie Oh fortunati nimium bona si sua nôrint Angligenae SECT 18. Conclusion to review Episcopacie IF then there be no president that exactly parallels ours without great alteration wee must certainly introduce aliquid de novo set up some new forme by our selves And what inconveniences that may bring to a setled State was well exprest by St. Austin Ipsa mutatio Consuetudinis etiam quae adjuvat utilitate novitate perturbat k Austin ad Ianuar. Ep 118. cap. 5. which is ingeniously exprest by that learned Verulam l Verulams Considerations concerning pacification of the Church fol. 9. Way given to mutation though in taking away abuses yet it may so acquaint men with sweetnesse of change as it will undermine the stabilitie even of that which is sound and good holding it against all good policie to innovate any thing in Church matters and whether warrantable in Divinitie or no to abolish so ancient a Constitution is questionable 'T was me thinks a Maxime of some weighr Qui mala introducit voluntatem Dei oppugnat revelatam in verbo Qui nova introducit voluntatem Dei oppugnat revelatam in rebus Hee that brings into the Church any bad custome opposes the will of God revealed by his word who introduces any new customes opposeth Gods will revealed by fact If then in the whole series of this new Predicament of Discipline wee should put our selves into wee finde the designe of such is to draw their necks out of the yoaks of all Ecclesiasticall and Civill Government neither to be prescribed in Doctrine nor Discipline their persons restrayned by no Law their Government inconsistent with Monarchy Magistracy Lawes destructive to Gentrie Their calling independent either on King or people Their power above Princes Potentates Nobles People Lawes Parliaments their errours accomptible to none but Christ alone no forraine State or Reformed Church giving any exact president absolutely parallell with ours and no so great mutation being without hazard to the State and perhaps not warranted by Gods Word In the name of God let us looke ere wee take this desperate leap from the inconveniences whereof can bee no recovery if they once get the upper hand but by a new Conquest Farre bee it from mee to presume to prescribe a remedy 't is the easier way to give cautions to descry inconveniences to discover Rocks than to assume to steere the ship of State in a safe course to give Counsell other than what is warranted by good authoritie In such distractions when wee finde the time now fully come m 2 Tim. 4.3.4 That men will not endure sound Doctrine but after their owne lusts heap up to themselves teachers having itching eares turning from the truth unto Fables And as St. Peter sayes n Peter 3.16 Being unlearned and unstable wresting the Scriptures to their owne destruction Then is the Prophets Counsell seasonable State super vias Antiquas o Ieremiah 6.16 Stand yee in the wayes and see and aske for the old paths where is the good way and walke therein and yee shall finde rest for your soules Let us looke back into Antiquitie and see before wee part with this reverend old order of Episcopacy for this new fangled Discipline whether it will bee made good to bee deduc'd from Christ himselfe to his Apostles to the Angels of the Churches to the Fathers of the Primitive times continued in the same jurisdiction and superiority over other degrees of the Clergie distributed into Diocesses honour'd with Titles and Attributes indued with power approved in other Reformed Churches and no way opposite to but consistent with our Lawes and then though there be many errours crept into the execution which prove not to bee in the Constitution I hope we shall have it reduc'd to its antient puritie and not cast away our Gold for a little rust In the disquisition whereof I would not have any man looke for any thing from me de novo or thinke I assume to adde any strength to their cause I doe but binde together a posie of the flowers of others planting onely having taken some paines to please and satisfie my selfe I shall be glad if any man else can reap any content out of my labours Et tu confirmatus confirma fratres was Christian Counsell and I confesse had I power to doe it I would draw all the world to my opinion that is to reverence their Calling preserve their Order yet with as free a resolution and as respectlesse of their persons submit to the exemplar punishment of such as staine the honour of their Coat entrench upon our Liberties negligently starve their flock covetously engrosse the meanes of faithfull Labourers or with their Novelties distract the Church as any man that lives FINIS Imprimatur Tho. Wykes May 28. 1641.
truth which yet I must avow The Cheshire Remonstrance improperly called A Petition Secondly abused by an absolute untruth the spurious issue of some brain-sick Anabaptist injuriously fathered upon that County and stiled The answer to that Petition therein disavowing me yet I must give him more thanks that printed the latter then the first That exposed me to censure This invites me to justifie my self to vindicate my Countrey The first starting out naked without the papers to which it relates appears like a shadow without a substance or a Comment without a Text yeelds every man discourse few men satisfaction To explain this Riddle I have inserted that Petition those posititions which were annext and were the occasion of our Remonstrance Thou that art doubtfull or hast censured Ex parte take in evidence the whole truth then give thy verdict The latter hath nothing in it worth my answer nor thy note but that it is meerly fictitious false In toto in qualibet parte Never any such Petition seen in Cheshire never presented to the house noe such persons ever signed it For thy better satisfaction know we have but five Noblemen in Cheshire four of which signed the first Petition of Knights Baronets Knights and Esquires I know not above two in the whole County that do desire the abolition of the Episcopall order we have not in all so many Divines as are said to have underwrit and fourscore and ten of those have signed the Remonstrance most of the rest were never asked And for the Gentry and inhabitants I do confidently beleeve not one of either but will protest against that Libell not one of a hundred but that question being singlely stated whether they desire the continuance of Bishops or to submit to a Presbytery will with their hands witnesse their hearts affections to the preservation of that order established by our Laws the observation of which Laws must preserve the continuation of our liberties But thou wilt lesse admire his boldnesse to traduce a Countrey when thou shalt finde him so impudent as to belie the Gospel To delude the ignorant or negligent Reader he stuffs his Margin full of Texts of which thou shalt not finde one for his purpose He takes upon him to prove that the Apostles alwayes ordained sundry Bishops in every particular Congregation and those of equall power and authority for proofe whereof he quotes Act 11.30 Acts 11. verse 27 28 29 30. C. a lapide Acts 11.31 but take the precedent verses with it and see what thou canst conclude thence a. And in those days came Prophets from Hierusalem to Antioch and there stood up one of them named Agabus and signified by the Spirit that there should be great dearth thorowout all the world which came to passe in the dayes of Claudius Caesar Then the Disciples every man aecording to his ability determined to send relief unto the brethren which dwelt in Iudea which also they did and sent it to the Elders by the hands of Barnabas and Saul By which it is very probable as is the opinion of C. a Lapide and others was chiefly meant the Deacons (b) Nec alia tunc fuit Diaconorum ratio quam sub Apostolis oblationes enim fidelium quotidianas et anuos Ecclesiae proventus recipiebant ut conferent in veros usus id est partim Ministris partim pauperibus alendis distribuerent Episcopi tamen arbitrio cui oeconomiae suae rationes quotidianas reddebant Calvin Institut lib 4. cap. 4. sect 5. whose office was to collect and treasure up the benevolences for the reliefe of the Presbyters and of the poor as is agreed by all Writers Now he would apply the word Elders which is in the Latine Presbyteri onely to the Bishops whereas that word did usually imply all the Ministers of the Church As it is explained by that vast learned Lyra and the harmony of all the Fathers upon that place of Acts 14. (c) Lyra cap. 14. Acts Tom. 6. fol. 1144. Et cum instituissent illis per singulas Ecclesias Presbyteros c. dicit nomine presbyterorum intelliguntur etiam alii Ecclesiae Ministri ut Episcopi Diaconi huiusmodi Vid. Chrysostome upon the Epist to Titus fol. 1700. And when they had ordained them Elders in every Church c. He sayes by the name of Elders is also to be understood all other Ministers of the Church as Bishops and Deacons and such like All the rest of his quotations are but meere citing of Texts out of a Concordance where ever he findes the word Elder quoting it for a Bishop never observing whether it be for him or against him As to prove them of equall authority he cites 1 Tim. 5.17 Let the Elders that rule well be counted worthy of double honour 't is a strange conclusion ergo equall in authority (d) Chrysost 1. cap. ad Titum Paulus Tito multorum Episcopor iudicium commisit Likewise to prove that one Bishop is not set over many Churches he quotes Titus who as it appears by the subscription of that Epistle was ordained the first Bishop of the Cretians Saint Chrysostome upon that Chapter sayes Paul committed to Titus the judgement of many Bishops And Lyra (e) Lyra paulus instituit Titum Archi Episcopum Cretensium upon the same Chapter that Paul instituted Titus Archbishop of the Cretians with whom agree our late Writers amongst which Erasmus more fully in his Argument on the Epistle to Titus observes (f) Erasmus tom 6. fol. 354. Titum discipulum suum ob eximias dotes Insulae nobilissimoe Cretae praefecerat Apostolus illic abiens Archiepiscopum consecrarat monet autem quod ipse apud Cretenses per singulas civitates episcopos instituat quos presbyteros vocat idoneum episcopi formam praescribens c. that Paul set Titus his Disciple for his excellent gifts over the Cretians and departing thence consecrated him Archbishop admonishing him to institute Bishops which he also calls Presbyters in every Citty prescribing him the fit endowments of a Bishop With like liberty doth he abuse History unworthily assuming the name of that reverend Patriot Archbishop Vsher Vsher de britannieâ— ecclesiae primord to patronize his fictions who onely historically recites the severall opinions of Authors concerning the first induceing of the Christian faith into England whether by Iames the son of Zebedec Simon Zelotes Simon Peter or Ioseph of Arimathea ann 63. after Christ (g) Vsher ibid. fol 7. si quidem Metaphrastae credimus apud quem legimus petrum in britann longo tempore fuisse moratum c. ecclesias constituisset episcopos presbyteros diaconos ordinasset 12. Caesaris Neronis rursus Romam reversum esse or others which if all admitted for truths conclude nothing to the governing of the land withou Bishops for some hundred yeers from the first plantation of the Gospel but rather the cleer contrary I shal give thee Reader that
God prescribed unto and cruelly imposed upon us by them for as touching the Prelates themselves we conceive them to be the Popes Substitutes per accidens at the least if not by solemne covenanted allegiance as it may appeare by their Lording it over Gods heritage both Pastors and People and assuming the power of the Keyes onely to themselves contrary to Gods sacred word Therefore we humbly Petition you this honourable Assembly as you tender the glorie of God the Kings Prerogative the Subjects libertie the purity of Gods sacred Ordinances and the welfare of Posteritie or wish the downfall of Antichrist and his adherents to stirre up the zeale and strength wherewith the Lord hath endued you and couragâ—ously proceed unto your immortall praise against these his mightie enemies and secret undermâ—nâ—rs of the good estate of our Church and Common-wealth and utterly dissolve their Offices which give lâ—fe to the most superstitious practises in or about the worship of God And so together with the ruine of their Antichristian Offiâ—es and Government we also humbly pray may fall to the ground their impious Courts with all their dependant Officers even from the Chancellors to the Parators their corrupt Canons booke of Articles the English refined Masse-booke of Common Prayer with all their popish significant Ceremonies therein contained the strict imposing whereof hath driven out of this our English Nation many of our most godly and able Ministers and other his Majesties loyall Subjects able both for person and estate to have done good service to God our King and Countrie Secondly our Civill miseries are chiefely these First That the tenths of all our goods should bee taken from us by Parsons Impropriators and in some places by Recusants under a pretence of maintaining the Ministerie and yet notwithstanding wee forced in divers places to maintaine a Ministerie out of the rest of our estates if we will have any and to repaire our Churches which have beene of late very excessive and superstitious Secondly That Sutes in Law are so long unnecessarily detained in Civil Courts before judgement be had wherby divers persons have their estates utterly ruined and others much decayed Thirdly That the Oath in Courts Leet and Baron is usually administred without limitation and before the charge be given so that the Jurors cannot sweare in judgement as the Lord requires they should Fourthly That the Countie Court is kept upon the Munday and thereby we are put unto excessive charges in travelling thereto unlesse wee should labour upon the Lords day next before Fiftly that our Countrie is verie destitute of sufficient Schoolemasters for the educating of our Children and fitting them for the service of God our King and Common-weale Sixtly that there are such excessive fines by some Gentlemen imposed upon their Tenants as that thereby they are both disabled to maintaine their families whence ariseth so many poore people and to doe his Majestie service and pay him lawfull tribute Therefore that these our grievances both Ecclesiasticall and Civill may be redressed and that the contrarie privileges which Christ hath purchased and commanded us to stand unto may be obtained and established WEe most humbly beg that the revealed will of God contained in the Books of the Old and New Testaments and recorded for our practise in the dayes of the gospell may be that Rule which your Honors would be pleased to follow O what glory would it be unto our God our King and Nation what beauty unto our Church what honor unto this Noble Parliament and what confusion to the enemies of his Majesty and loyall Subjects if wee might see the morall Doctrine of the Prophets and Apostles made old Englands Canons then might our Ministers have liberty to preach Gods world and administer the Sacraments according to the mind of Christ and our Congregation power to execute Ecclesiasticall Censures within themselves Then might his Majesties Subjects meete together and pray for the King and Queene and their Posterity without punishment and false Calumniation O this would make our peace with God and good men this would gaine our friends and scatter our enemies This would make our Land impregnable and our Souldiers courageable This would unite our Kingdome in peace and cause us and our little ones to sleepe in safety This would cal backe the banished and release the Lords imprisoned this would advance our Mordâ—cais and hang our wicked Hamans This would replant our conscionable Ministers and supplant our Lordly Prâ—lacy This would take away illegall exactions and bring our people to due subjection this would take away extorted Herriots excessive Fines and unlimited Boones for it would learn land-Lords more compassion and Tenants due submission yea this would make a sweete Harmony betwixt Rule and Obedience in all Relations Which that it may now happily be effected we earnestly implore the Lord of Heaven to bend your noble spirits to this great work of God which so sweetly ushereth al other comforts And so we shall ever pray c. The Positions annexed also to the Remonstrance Certaine Positions preached at St. Iohns Church in Chester by Mr. Samuel Eaton a Minister lately returned from new England upon Sunday being the third day of Ianuary 1640. in the afternoone FIrst That the names of Parsons and Vicars are Antichristian 2. The Pastors and Teachers of particular Congregations must be chosen by the people or else their entrance is not lawfull 3. That all things which are of Humane invention in the worship of God under which he seemed chiefly to comprehend the book of Common prayer and the rites and Ceremonies therein prescribed are unsavory and loathsome unto God 4. That Ecclesiasticall censures of admonition and Excommunication ought to be exercised by particular congregations within themselves 5. That the people should not suffer this power to bee wrested out of their hands and usurped by the Bishops 6. That the supreame power in Church matters next under Christ is in the Church meaning as he clearly explained himselfe particular Congregations for he denied all Nationall Provinciall and Diocesan Churches as well as Bishops and so expounded that text Math. 18. Go tell the Church c of particular Congregations or as we call them parochiall Churches 7. That all good people should pray earnestly unto God and not cease to petition the Parliament for the razing of the old foundation meaning as he plainly discovered himselfe the abolishing of Episcopall Government and the establishing of their new Presbyterian Discipline as also for the purging all filth and Ceremonies out of the house of God 8. That they that put not to their hand to helpe forward this worke may justly feare that curse pronounced against Meroz Iudges 5. Curse you Meroz because they come not to helpe the Lord against his mighty enemies there he expresly called the Bishops the mighty enemies of God and his Church Certayn other Positions preached by the same man at Knuttesford a great market Towne in the same County 9
prescription is somewhat ancient for 't is said Melchizedeck y Genes 14.20 Heb. 7.2 blessed Abraham and hee gave him tythes of all things And under the Law it is ordred That z Nehem. 10.37 the Levits might have the tythes in all their Cities of our tillage This we find not discontinued under the Gospell a Heb. 7.5 They which are children of Levi which receive the office of the Priesthood have a commandement to take according to the Law tythes of the people And Saint Paul holds it good equitie 1 Corinth 9.13 That as they which wait at the Altar are partakers of the Altar even so hath the Lord ordained that they which preach the Gospell should live of the Gospell Our Statute Lawes have established and incorporated them into our estates for b Stat 27.31.32.37 H. 8. Tythes in the hands of Lay-men become temporall inheritances and shall be accounted Assets And Lay men proprietaries of tythes c Cookes Littleton fol. 159. have election either to sue for the treble value by the Common Law or for the double in Ecclesiasticall Courts The ancient jurisdiction of Court Leets and Court Barons d Petition note 12 13. Sions plea fol. 47. they would subtilly undermine by quarrelling at the oath whereby the Court must fall Ex consequenti Cookes Littleton fol. 58. Britton 274. Bract. de Actionibus fol. 105. Civiles actiones terminari debent in Curia Baronum de quibus ipse petens clamaverit tenere taking away the use of Juries or the testimonies of witnesses Though we find them held in the time of Edward the Confessour and so called Barones vero qui suam habent curiam de suis hominibus and continued ever since And indeed they would have no Courts at all to have jurisdiction over them as appeares by many of their writings as that they would have Courts to proceed only against sins by the word of God Chord Angl prop. 8.10 Sions plea fol. 48. If it be no sin there is no ground of an oath View Prelaticall Church 41. of which the Presbyterie would be Judges and as they say it would free us from weekely Courts The would withdraw the customarie right of e Their petition note 21. Bract. lib. 2. fol. 60. Cookes Littleton fo 185. Lambert fol. 119. 58. Herriots taken in the Saxons times in which language it is called Heregeat or the Lords best for Here is Lord and Geat is best And in the Lawes before the Conquest it is said f Sive quis incuriâ sive morte repentina fuerit intestat mortuus Dominus tamen nullam rerum suarum praeter eam quae jure debetur Herrioti nomine sibi assumito Whether by a judiciall sentence or by sudden death any man dyes intestate yet the Lord shall take none of his goods but that which is due by Law in the name of a Herriot Nay they yet goe higher even to the denyall of the right of proprietie in our estates They would pay no Fines g Their petition Note 22. do no Boons nor Duties to their Land-lords or at best bring them within the Arbitrarie Jurisdiction of the Presbyter who must be Chancellour betwixt Lord and Tenant And these things are not represented by way of complaint or submitted to the consideration and determination of the Parliament but seeme to be inforced by intimation of a strong occult implyed Covenant in that they say h Their petition Note 15. Christ on his Throne fol. 77. So woe may recover that Christian liberty wherwith Christ hath made us free and for which his bloud was powred forth Sions plea fol. 333. Rom. 14.1 2. 2 Pet. 13.14 Goodman pag 30. The contrarie priviledges Christ hath purchased and commanded them to stand unto If this be not to subvert Lawes I know not what is It is not onely a defiance to Civill Government but a Band against it Nor Law nor Gospell scape such censures If Saint Paul teach us not to resist authoritie but rather to submit to punishment Some tell us This is a dangerous doctrine taught by some by the permission of God for our sins Certainly these are dangerous doctrines indeed and God open our eyes in time to fore-see and prevent the consequences So much are people infatuated with these false glosses of pretended libertie that they are easily seduced to swallow such guilded pils with open armes to embrace with eager hands to pull upon their owne heads their owne ruine For alas what is it else but to enthrall our selves under an irrecoverable servitude whence can be no redemption Is it not to make that choyce the Israelites refused Whether is better for you Judges 9.2 either that all the sons of Ierubbaal which are threescore and ten persons reigne over you or that one reigne over you Whether shall wee content our selves with the dispensation of Lawes our selves assent to can at any time expand or contract as we shall find them too narrow or too large for the circle of our Isle trust the administration of these in the hands of six and twentie Bishops whose Delegate power is limited by our Statute Lawes whose persons are easily responsall for any extent of that power beyond those bounds the Parliament allots them Or submit our selves to the meere Arbitrarie Government of thrice twentie six thousand Presbyters and Elders for more than so many will that Hierarchy amount to under which they would now draw us by the platforme of their new pretended discipline In which if there were any more but the Species of libertie that we should thus be quit from all Ecclesiastique subjection though it is a principle too oft proved true Moulins Confession 408. Tyranny is more tollerable than such a freedome which under the title of libertie introduceth licentiousnesse and this licentiousnes bringeth in extreme servitude that Over-much desire of libertie is the originall of Tyranny every one by being too free becomming a slave The Vulgar being well resembled to birds long caged and kept tame which breaking loose starve for want of food or become a prey to the first destroyer Yet this might be a popular motive to entice many into this new Coy If it did conduce to a reall freedome I wish all men should know I hold my selfe as free-borne as any man and as much disdaine the thought of servile fetters of Romish Tyranny or an insultant Prelacie as any he that lives But I ever held that Nunquam libertas gratior extat quà m sub Rege pio That it is Law which is to a free State not a Band but a Guard against oppression That it is Magistracie which levels the scale of justice betwixt power and povertie that preserves degrees distinction order i All Societies Oeconomick Civill and Ecclesiasticall doe consist by the submission of inferiours to superiours which being removed confusion necessarily followeth without which no Church no State no family can stand And when
I see in these men no shadow of true libertie by pretending legall government nor yet the false glosse of libertie by extinguishing all power but that it is evident by desiring to share the power of the keyes Paraeus Catechetica 5. praecepti and to execute Ecclesiasticall censures in their congregations within themselves Petition annexed note 3 They have no thought of the peoples libertie but to assume into their owne hands the same power they cry downe in the Bishops not to qualifie but to exalt it above all moderation The use thereof being fully explaned by Expositors of their owne straine to import no lesse than to trample under feet the sacred Crownes of Kings the power of Parliaments the seats of Justice the use of Magistrates the efficacie of Lawes and make themselves Chancellours over our lives and conversations our wives our children our servants our private families and our estates That any hands should help to hoyse up unlimited unbounded Tyranny I have nothing left me but acclamation O fortunati nimium bona si sua norint and shall conclude with that saying Quos Iupiter vult perdere hos prius dementat Yet shall I freely display some of those positions which divers that pretend reformation lesse blush to publish than I to recite as part of their new Christian doctrine which how consistent with the Monarchique Government of this State how far inclinable to an Anarchy and whether subversive of the Lawes or destructive to the Subjects libertie I shall not take upon mee to determine but perhaps the consideration may please some others though I professe I only write to please my selfe Liberare animam Yet I hope no man will be so far displeased with mee as to apply what I collect from some as meant by all that pretend a Presbyteriall Government I have charitie to thinke many men that way enclined have good intentions and desire reformation out of a pure heart But I am confident the more they acquaint themselves with such positions as these the lesse they will like the discipline SECT 9. Episcopacie most agreeable with a Monarchie HEre as in all distracted States may well be applyed the poets exclamation Tantum Religio potuit suadere malorum Not that Religion it selfe which is the band of peace is cause of evils but that it is made the usuall cloake of all seditious disturbances either in Church or State All the shafts of malice every clamour obloquy shot at the order doctrine and persons of the Bishops how ever feathered wirh the pretext of pietie yet still light all in one center and may appeare to be levelled all at one mark The power of the keyes is the burthen of all their songs Sions plea fol. 82. All the fearfull evils of sin and iudgement from withholding the keyes of Christs Kingdome in which consisting the Ecclesiasti que Discipline not Doctrine of the Church it becomes rather a question in Policie than in Divinitie whether it should rest in the hands of a few intrusted by the Church or to be transmitted to the hands of a multitude or as our Preacher would have it k Politions annexed to the petition 10 to every particular member of the Church And where it is cleare in point of Divinitie where the Scripture hath not expressely set the rule as in this particular it is left doubtfull such Separatists interpreting that place of Matthew l Matth. 18.17 Sions plea 285. Titus 2.15 3.10 In his rebus de quibus nihil certi statuit divina Scriptura mos populi Dei instituta majoruÌ„ pro lege tenenda sunt sicut praevaricatores divinarum legum ita contemptores EcclesiasticaruÌ„ consuetudinuÌ„ coercendi sunt August ad Casulanum Goe tell the Church to bee the whole Congregation whereas others conceive it clearely restrained to such as are set in authoritie by the Church out of that of Titus who being entrusted by Saint Paul in the Churches of Crete hee directs him to rebuke with all authoritie And more particularly A man that is an heretique after the first and second admonition reject In this case we must examine the ancient continued practice and opinions of former times and Writers And such contemners of the customes of the Church sayes Saint Austin are to be compelled But truly this was so little questioned in antiquitie that it seemes it was never doubted by Calvin himselfe sayes he Calvin Epistol ad Gasperum Lizetum Nun quam utile putavi jus excommunicundi permitti singulis pastoribus Nam res odiosa est nec exemplum probabile facilis in Tyrannidem lapsus alium usum Apostoli tradiderunt I never thought it usefull to commit the power of excommunication to everie Pastour for it is an odious thing and not to be approved but would soone slip into tyranny and the Apostles left another custome And indeed what tyranny were not to be looked for from such aspirers if they were once invested in power who cannot smother their ambition till they get into possession what is the pride of the Prelates who admit the King the supreme head of the Church under Christ receive their designation from him hold the inferiour hath not power over the superiour compared with these spirits who tell us That Princes m T. C. Reply p. 144. Rogers Preface Huic disciplinae omnes orbis Principes Monarchas falce suas submittere pareâ—e necesse est Travers de Disciplina Ecclesiae fol 142. Baron Annals 1076. must be subject unto the Church and submit their Stepters and throw downe their Crownes before the Church and lick up the dust of the feet of the Church all which is applyed to their Presbyterie ascribing to every Presbyter what the Pope onely assumes to himselfe That all Kings ought to kisse his feet How this superintendencie is derived from Scripture how consonant to Antiquitie or consistent with the glorie of a King is considerible I conceived God himselfe had an high hand in the institution of Kings and Princes when hee leaves this principle in the Mosaick Law n Deuteron 17.15 Thou shalt set him King over thee whom the Lord thy God shall chuse And in that hee sayes o 1 Samuel 15.11 I have set up Saul to be King And of David he sayes p 1 Samuel 16.1 I have provided me a King And of Salomon sayes the prophet q Nehemiah 13.26 God made him King over all Israel Nor does he dispose Crownes at the direction or by the advice of others r Daniel 4.31 for the most high ruleth in the Kingdome of men and giveth it to whomsoever he will But it should appeare he challenges to himselfe the sole proprietie of this King-making Jurisdiction in that he rebukes the Israelites saying They have set up a King but not by mee Å¿ Hosea 8.4 They have made them Princes and I knew it not And as in institution so in succession will