twenty severall times in the New Testament And you shall find the Apostles honouring This Name so much that one of them stiles himselfe an Elder but none calls himselfe a Bishop Indeed Iudas is so called Who as it were Prophetically behaved himselfe so that his Arch-Bishoprick was given to another I doubt not but the Spirit fore-saw this Word would bee quickly mounted high enough so that it brands Iudas first with This stile Of much more â—ajesty is the Word Presbyter which signifies Senior Under the Law Youth was bound to pay Tribute to Gray haires and Senatus of old was so stiled à Senioribus Whereas Episcopus signifies nothing but an Overseer And such indeed Bishops have beene for many yeares Perhaps the Name of Bishop is sometimes though rarely used that the wilfully blinde might stumble But the Name Presbyter very frequent that Those who love Truth and Light might still see such a Glympse that might Enlighten them in the midst of Egyptian darknesse from which I doubt not but God will deliver all Christendom in due time I can finde as little also for the Office of a Bishop as for his Name in Scripture yea much lesse I can finde our Saviour rebuking his Disciples striving for precedency saying Hee that will bee first shall bee last I can finde St. Peter saying Lord it not over the flock of Christ And St. Iohn branding Diotrephes with seeking the Preheminence But where shall wee finde the usurped Office of our Bishops in all the Scripture Can they finde it by a multiplying glasse where ever they see the Name of Bishop though but in a Postscript of St. Pauls Epistles Whither I see many of them fly for their owne Name I must confesse I have found some Praescripts of Davids Psalmes and other Texts to bee now part of Scripture but never yet found any Postscript of such Authority I dare not therefore give it unto These Which first were never that I could learn received by the Church for Authentick Scripture nor ever fully joyned to the Scripture but by some distinctive note till our Bishops times Yea some Antient Copies have them not at all as one very old Greek Copy in Oxford Library if I be not mis-informed Againe These Postscripts have many Improbabilities and some repugnancies as many Learned men observe As That of the first to Timothy From Laodicea the cheifest City of Phrygia Pacatiana Which sure was never so subscribed by St. Paul who would not have spoken of a First Epistle when as yet there was no Second nor appearance of any Againe the Epithet Pacatiana came from Pacatianus a Roman Deputy 300. yeares after St. Paul wrote The Epistle to Titus is thus subscribed or rather superscribed To Titus ordained the first Bishop of Creet from Nicapolis of Macedonia but it should have beene added Whither St. Paul meant to come after the Epistle but was not there at his writing as appeares very probably from the third of the same Epistle verse 12. But what meanes that Phrase Bishop of the Church in Creet was there but one Church in all Creet This sounds not like the Scripture stile which alwayes expresseth Nationall Congregations by Churches in the Plurall But it may very well be Titus was Bishop or Pastor but of one Church in Creet so that wee shall not need to contend about This. Our Adversaries themselves yeeld there cannot bee much urged from these Subscriptions Baronius Serrarius and the Rhemists will ingenuously confesse so much and Bishop Whitgift also against Mr. Cartwright â—he Postscripts failing where will they shew either Name or Office of a Bishop as now it is used I know their strong Fort Tit. 1.5 For this cause I left thee in Creet that thou shouldest set in Order the things that are Wanting and Ordain Elders in every City c. Here they think the Power of a Bishop is set forth at large But what if so Will they bee content to bee limited to This Power if so wee shall the sooner agree I think no man ever thought Good Titus had a Commission heere to draw the Civill Sword or so much as to strike with his Church Keyes Let us a little examine This Commission Which seemâ— but a Briefe of a large Patent which Saint Paul had given him before If we first examine the Date of This Commission wee shall finde it before any Church Government was setled and so an Extraordinary Case not fit perhaps not lawfull to be produced as a constant president Extraordinary Cases of Necessity breake through the Ceremoniall yea Morall Law too The Shew Bread may refresh fainting David Cain and Abel may marry their owne sisters to propagate the World Samuel may be a Priest though not of Aarons House as was shewed before And why then may not an Extraordinary way be taken in the first setling of Church Government where there is yet none setled Any man might now in the conversion of the Americans or Chinois give direction how to admit Members elect Pastors exercise the keyes c. This Titus did and no more But secondly in what manner his Commission was I know not and nothing can be proved from hence till that be agreed upon It is as probable he did it but instructivè exhortativè and not imperativè Timothy received his gift by imposition of Presbyteriall hands If an extraordinary gift was conveyed in an ordinary way Why might not an ordinary calling and affaires of an ordinary nature be managed by an extraordinary man be carried forth in an extraordinary way The contrary is not proved and so This must till then be Ineffectuall to them But thirdly and lastly I beseech you consider by what power he did it by the power of an Evangelist There are two sorts of them 1. Who write 2. Who proclaime the Gospell in an extraordinary way as coadjuters and messengers to the Apostles in this great worke Of this last sort certainly he was A Bishop he was not for our adversaries doe all agree that it is the duty of a Bishop curae sue incumbere to watch over his charge now this he did not for if Creet was his Charge which in no way neither by Scripture nor Antiquity is proved he did not attend it for we finde him continually journeying up and downe he leaveth Creet and commeth to Ephesus from thence he is sent to Corâ—nth after that into Macedonia from Macedonia he is returned to the Corinthians Neither is it to be found in History that he ever returned to Creet Thus if I mistake not the Text is lesse advantageous than the Postscript Some thinke to finde Episcopacy established in that example of Saint Iohn writing to the Angels of the seven Churches But this is Argumentum longè petitum Because Paul endorseth the Letter of a Corporation or an Assembly to the most eminent man in the Congregation Therefore He shall have sole Jurisdiction therefore the Maior shall have sole power without the Aldermen est par ratio
of basest men In good earnest I would thank any man that can shew me one good Antiquity to countenance such Delegation of an entrusted Office to Deputies specially to such Deputies as themselves doe not cannot trust Doth any man dare or can any man think it fit to Delegate the Tuition or Education of a tender Prince committed to his Charge or Care by his Royall Father I beseech you Is not the flock of Christ stiled by the Spirit of Christ An Holy Priesthood a Royall People Shall it then bee fit or lawfull For any man to transmit this Trust to any whomsoever especially to such a crue of faithlesse Hirelings God forbid SECT II. CHAP. III. I shall passe their Sole Iurisdiction also being the Common Theame of all that write of this Question specially when I finde some of themselves disclaime that Epithet of Sole and if they can bee content to leave This out I have lesse to speak against them Wee come to Ordination or to speak as they use though some of them love not to heare of it Sole-Ordination This is the main Master-piece of all Episcopacy All things else in the Church they yeeld equally committed to Presbyters onely Imposition of Hands they say is solely retayned to the Bishop so Downham Bilson and of late One of their owne that offers to yeeld the Cause for one example of Lawfull Ordination by Presbyters without a Bishop One Example what dare he say France Belgium no parts of Germany hath Lawfull Ordination though by sole Presbyters without Bishops Downham is somewhat more moderate and yeelds such Orders Lawfull but in case of Necessity or at least some great Exigency in which hee hath the Charity to include the Reformed Churches abroad though as hee saith They are of age and might speake for themselves But they urge us to shew Antiquity allowing any such Ordination without a Bishop It hath beene shewed and yet never answered that I know that some Councels have intimated enough Presbyters were wont of old to Ordaine without Bishops As that of Ancyra Can. 1â— It shall not bee lawfull for Choriepiscopi or Presbyters to Ordain without consent of the Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so the words are in Balsamon though some of themselves translate the words very strangely Which cleerly intimates That before this Canon Presbyters and Choriepiscopi who had not still Ordination from three Bishops though some had so did usually Ordaine without the Bishops leave much more without his presence and that too in Other parishes besides their Owne Else it is strange the Councell should now forbid it if It had never beene done before Nay the Canon doth not now absolutely forbid it which is much to bee marked but onely commands the Bishop's leave should bee asked to all such Ordinations But if This Imposition of hands were a Sole property of Bishops as now some make it the Bishop could not give leave or depute others to doe it For This even among themselves is a received Axiome Episcopus potest delegare ea quae sunt Iurisdictionis non ea quae sunt Ordinis Hitherto also may be refer'd all those Canons that require Presbyters to Lay on their hands with the Bishop in Ordination As Can. 3. Concil Carth. about the yeare 418. and that of Aken 400. yeares after Yea and this was the practice of the Church in St. Cyprians time as appeares by his 6. and 58. Epist. So Ierome in his Epistle to Rome and St. Ambrose among his Epistles Book 10. Yea and This is our Law also which requires â—â—oadjutors to Bishops in Ordination Consonant doubtlesse to the most Antient practice of the Primitive Church even in the â—postles Times as appeares by that of Paul to Timothy on whom were laid the Hands of the Presbytery not of the Presbyterate or one Presbyter as learned Mr. Thorndick not onely yeelds but proves who yet is no enimy to Bishops Neither could I ever finde one good Antiquity against Ordination by Presbyters or for Sole Ordination by Bishops I finde indeed Collythus and some others Un-priested by Councels because Ordained by Presbyters alone but That Act of the Presbyters was done in faction against the Bishop and their fellow Brethren Yea and in most cases if not in all Those Orders so annul'd by Councels were confer'd by One Priest alone and so were indeed as unlawfull as if by one Bishop alone I might adde that some Great men of good Note have strongly maintained all those Councels erred which so Unpreisted Those that had beene Ordained by a Presbyter or Presbyters without a Bishop Amongst These are some of Note in the Popish Church It being a Common Instance among the School-men disputing Whether Orders once confer'd could be annul'd and they all conclude the contrary Yea and many of These also strongly prove that Priests may as well Ordain as Bishops and their Reason seemes very good for say they Seeing a Preist can Consecrate and by Consecration Transubstantiate which is more Why can hee not also Administer the Sacrament of Orders which is lesse Yea and some of them dare affirme Neither Bishop nor Pope can licence Priests to give Ordination except The Power of Ordination bee de jure in Presbyters For They all yeeld the Pope himselfe cannot licence One that is not a Preist to Consecrate the Hoste because none but Preists have That Power of Consecration And a Licence doth not confer Orders without Imposition of hands as They all grant Fâ—r my owne part I ever thought That of Bucer most Rationall Deus non simpliciter singularibus Personis sed Ecclesiae Ordinandi potestatem tradidit For so indeed it seemes the Work of the whole Church who are to Elect to testifie also and seale their Election by Laying on their hands And the Presbytery are but the Churches servants in This Act. I could heartily wish It were reduced to This againe which I fully conceive to be most agreeable to Right Reason Scripture and All Good untainted Antiquity Yet till This be again restored I much desire the Prelates would leave off some of the Ceremonies which I hear they use in it though not by Law I think lest they drive all good men from taking Orders SECT II. CHAP. IV. I Shall now passe from this kinde of Church Antiquity and passe to the best Antiquity the infallible Truth of God in Holy Scripture In it I shall shew there is little for much against Bishops whether we consider the Name or Office of a Bishop as now it is setled The Name I finde but foure times in all the New Testament In Two of which the Name is so indifferently used that it maketh nothing towards an issue of This Question Those are 1 Tim. 3. vers 1 2 3. and 1 Pet. 2.25 And what can be gained from hence truly I see not In the other places it maketh against them as I shall shew more at large by and by But the Word Elder a true Bishop is used
HONI SOIT QVI MAL Y PENSE A DISCOVRSE OPENING THE NATVRE OF THAT EPISCOPACIE WHICH IS EXERCISED IN ENGLAND Wherein With all Humility are represented some Considerations tending to the much-desired Peace and long expected Reformation of This our Mother Church By the Right Honourable ROBERT LORD BROOKE LONDON Printed by R. C for Samuel Cartwright and are to be sold at the signe of the Hand and Bible in Ducke-Lane 1641. TO THE MOST NOBLE LORDS WITH THE HONORABLE KNIGHTS CITIZENS AND BURGESSES Now assembled in PARLIAMENT IN Epistles Dedicatory sometimes men render an account to the world by what Principles they were Led to such a worke Sometimes they maintaine and strengthen what they have done by New Arguments Sometimes ad captandam Benevolentiam they present their whole Designe in a briefe Epitomy that so they may invite the Reader But I shall doe None of These The first I need not For if the Ten Kings must hate the Whore Eate her flesh and Burne her with her fire Will not every good Christian offer himselfe a ready Servant to This Worke a Willing Souldier under this Standard The Second I cannot without questioning my owne Diligence or which is worse my Readers Gentlenesse Either of which every Writer carefully shunneth The third I will not left I be injurious to my selfe For Humane Nature is ever Novorum avida and the Soule of vast comprehension the Booke therefore would seeme but Crambe bis cocta to All that read the Epistle and but create a nausea to Those that had already gathered all by viewing the Breviate If it be the Glory of a King's Daughter to be clothed in Needle-worke surely This poore Birth will need more then Fig-leaves to make it Beautifull When it is Cloathed with its Best Robes It will not be worthy to appeare in so Great a Presence How much lesse then when presented only in a bare and naked Sceleton The Worke then of These Lines is to lay prostrate at Your Feet most Noble Lords and Gentlemen the Retirements of Your Humble Servant in the Last Recesse If you shall aske mee how I dare take the boldnesse to interrupt Your more serious Thoughts with These Things of Little Worth All I shall plead for my selfe is but This the bow must be sometimes unbent and if then This Pamphlet may be called for it is all I aspire to For Your Protection and Your Patronage not Your Trouble is My Request Of which being no whit Doubtfull with all Humility commending This to Your Noble Favour Your selves and Counsels to the Almighty I crave leâ—ve for ever to remaine Your most obliged and devoted Servant ROBERT BROOKE The CONTENTS of the Sections and Chapters in the following Discourse SECT I. CHAP. I. THe Subject Stated Not a Bishops Name but Office Opposed nor Office in generall but Such Such a Bishop repugâ—nt to State-Policie Antiquity Scripture The Method proâ—unded for the first Section containing Arguments drawne â—â—om State-Policie fol. 1. Chap. II. Of Our Bishops Birth how unsuitable to his Office how Hurtfull to Himselfe and Others How incongruous â— State-Policie 3 III. A Bishops Breeding not fit for his Calling against Rules of Policie Some Objections answered 5 IV. Of Our Bishops Election whether suitable to State-Policie Of his Office Principles or Maximes by which hee governeth and Practice according to Those Principles 11 V. Of the Nature of Indifference what it is and in what iâ— hâ—th place whether in Re or onely in Appearance to our Understandings 19 VI. Where the Power of Indifferent Things seemes to be fixed whether in the Church or not or if in the Church How farre Of the Churches Deciding Commanding Power Of Doubts and how we must deport our selves under Doubts 30 VII Of the Consequents to a Bishops Office His Relations Vpward and Dependances Of his Vote in Parliament Relations Downward How repugnant to State Policie 35 VIII What Good our Bishops can do to the State is examined whether they have beene or can be friends to Monarchy or Civill Government 42 IX How suitable such Episcopacie can be to Monarchy is farther considered Whether the Best forme of Church Government be Monarchicall Whether other Formes may not well stand with Civill Monarchy How Church and State Goverment differ and agree 48 X. Who it is that opposeth and exalteth himselfe above all that is called God Who is properly a Papist and what is Popery Why the Pope is most properly Antichrist How such Episcopacy differs or agrees with Popery 53 SECTION II. Considereth how Consonant such Episcopacy is either to sound Antiquity or Scripture Chap. I. Some Antiquities produced by a late most Learned and Reverend Patron of Episcopacie are discussed 65 II. Our Bishops Election Delegation c. Examined by Antiquity 69 III. Of Ordination whether proper onely to Bishops or equally committed to all Presbyters discussed by Ancient Authorities 72 IV. Of the Name and Office of a Bishop in Scripture How little or how much the Scripture makes for or against Bishops Diverse Texts are discussed 75 V. What forme of Church Government seemes most consonant to Scripture Whether Monarchicall Aristocraticall or Democraticall 81 VI. Of the consequemts that may possibly follow the change of Church Government Of the great danger of Schismes Sects and Heresies Of One new Sect to come in the Last Dayes Whether Bishops can keepe the Church from Schismes Sects c. What is or who are the Cause of most Schismes among us 86 VII The danger of Schismes and Sects more fully discuss'd the Nature and Danger of Anabaptisme Separatisme and Unlicensed Preaching The conclusion with an affectionate desire of peace and union 98 ERRATA PAge 4. line 24. Affection for Affectation p. 19. l. 2. Indifferent for indifference p. 26. l. 35. at one any time for at any one time p. 5. l. â—0 Ioy for Ivy. p. 56. l. 11. may be the more for may be more p. 88. l. 2. of all Civill c. for of all Civill c. p. 94. l. 32. Orders for Orders from Rome p. 98. l. 7. dele now A DISCOVRSE OPENING THE NATVRE OF THAT EPISCOPACY WHICH IS EXERCISED IN ENGLAND Wherein with all humility are represented some Considerations tending to the much-desired Peace and long expected Reformation of this our Mother Church CHAP. I. IAyme not at Words but Things not loving to fight with Shadowes It is not the Looke much lesse the Name of a Bishop that I feare or quarrell with it is his Nature his Office that displeaseth me Nor yet his Nature or Office in Generall but Such and so cloathed or rather veyled with such and such adjuncts For to me the Word Bishop-signifies either one that is to Preach Administer the Sacraments Exhort Reprove Convince Excommunicate c. not only in some one distinct Congregation his owne Parish but in many severall Congregations crowded up together in one strange and for long unknowne word a Diocesse Or one who hath to all this added not onely the
opposeth and exalteth himselfe above all that is called God or is worshipped This is the Pope and this is Popery Yea I may adde This is truly and most properly Antichrist though indeed perhaps not That Antichrist of whom S. Iohn speakes in his first Epistle Chap. 2.22 and 4.3 who it may be was Ebion or Cerimbus or some other though perhaps also Saint Iohn might speake that of some Lordly Prelacy which began though but to dawne if I may so speake of that darke mystery beginning to shew it selfe even in Saint Iohns daies for in some respect wee will not stand to yeeld a Bishops Pedegree might perhaps extend so high for even then Antichrist was conceiv'd However I doubt not to affirme the Pope is now most Really Truly and properly The Grand Antichrist For such is Hee most properly that encroacheth on Christs Regall Office This being It which now of all the three is most proper to him in his Glory and This he hath received as a most glorious Reward if I may so speake for all his sufferings in his humane Nature and This I think the Scripture Language Esay 53.12 Psal. 110.7 Phil. 2. 8 9 10 11. 1 Cor. 15.27 His Priestly worke was for the most part accomplisht in his Death His Propheticall Office as it were resigned over to his Holy Spirit But his Kingly Office is his owne propriety till the end come and so He that opposeth This is most truly Antichrist This is the Pope and this is Popery Now on the other part if any man please to survay Episcopacy with an unpartiall eye he shal find this kind of Episcopacy Popery to be all one in Re for they have the same Rise the same Media of their progresse and the same End The rise of Popery was by overthrowing Christs ordinances and setting up of his owne That this may appeare the more distinctly give me leave to shew you the Bishops boldnesse in the particulars of it Christs ordinances in the New Testament are either concerning Doctrine or Discipline I confesse the Pope hath made great assaults upon the doctrinall part but what he hath done in that kind he hath done many times by gathering up the negorgements of others and so they are not his owne or as an Heretique but not as Pope for the reasons which I have even now mentioned But he hath plaid his part mainly in point of Discipline This most properly belonging to Christs Royall Office as Doctrine to his Propheticall In the Discipline there are two things considerable 1 That which concerneth the Officer 2 That which concerneth the Nature of his office In the case of the Officer you have his Accesse to his Office and his Execution of the Office In the first Election and Ordination are considerable By Gods rule his Election is to be by the people his Ordination from the people by the hand of the Presbytery By the rule of Popery a Minister is Ordained by the Pope and his substitute and is elected by the same power and in the same way And as their Schoole darkens with a mist of their termes what they cannot cleere So do These to cloud their swarving from Christs rule They raise up new termes and instead of Election have Presentation Institution Induction The first is done by the Patrâ—n the second by the Bishop a way which Christ never knew It is so well knowne to all men that Episcopacy traces these very paths of Popes that I shall not need to say more for this part of their Identity In the execution of his Oâ—â—ce there are Acts of 2. sorts some wherein he hath a Ioynt power with other some wherein he is a sole Agent he is sole in Church preaching and in administration of the Sacraments he is coadjutor to others in Admission of members in Excommunication Under the Papacy the Minister or Priest hath the power of Preaching and Administration according to Gods Law and this onely with relation to the Bishop who in his Church superintends But in the other hee hath no power at all it is wholly given up to the Pope and by him committed to the Bishop And thus the Pope may truly while he is Dominus Dominorum stile himselfe servum servorum for hee impropriates all offices to himselfe and in liew of coadjutors given by God to the Minister the Bishop hath Officers appointed him by the Pope The Coadjutors of the Ministers by the Word in some cases were the People in some cases the Elders and Deacons and sometimes people Elders and Deacons but the Pope in lieu of these hath instituted another generation of helpers and lest that true name should reduce true Officers he hath given them yet another title as Apparitor Surrogate Chancellour Officiall Commissaries Deanes Church-wardens Overseers of the poore In all which Episcopacie and Popery have so twin-like a frame that seeing one you see both Nec Sofia Sofiae similior nec simiae simia And so I leave that point which concernes the Officer In the Nature of his office it is considerable 1 What the worke of his Office is Secondly from what power and thirdly in what manner he doth it For the first the subject matter of his office is Administration of the Sacraments Preaching Admission of members Excommunication In reckoning these the Pope conformeth to Gods Word and so doth Episcopacy for if we will erre we must sometimes goe right and then we may transgresse with lesse suspicion But Consider from what power the Minister of the Gospell Acts. He ought not to borrow his Commission from any but from Christ from Scripture and he ought to keepe close to That now the Papacie is wholly steared by Traditions Decretals Councels Canons Colledge of Cardinals and the Pope in the Chaire where he cannot erre in matters of Faith The Pandects of the Civill Law are too too boystrous and of too great extent for any Civilian to comprehend and yet that body of their learning is boyled up to such a degree that it runnes over and no memory is able to attaine it more than to compasse perfection in the learning of the Chinâ—es where the A. B. C. amounts to 10000 letters Constitutions crosse one another and almost all fight against the Gospell of Christ. Doth not Episcopacie Si magna licet componcre parvis according to its modicum do the same I confesse with them the Scripture is the rule but who must expound this Scripture Synods Councells Convocations Bishops Archbishops Some of these sometimes sometimes All of them And though by their owne confession These bind not mens Consciences yet They bind them to obedience which obedience they doe precisely Challenge and when they faile thereof they doe without the least scruple of conscience proceede to excommunication fine imprisonment deprivation and what not In the meane time it is held a sinne for a Lay man at all to thinke of these studies The Priests lips they say must preserve knowledge It is a sad case
me This labour In a word they have beene These With One hand they have laid Pillowes under Princes and all Governours appointed by God that so they might fall softly while they thrust them downe with the Other the stronger Hand Arme and all When These have beene so surely though gently laid downe asleepe They have beene bold to tread on them yet with Plush Slippers lest they should chance to wake stirre and get up againe and by Them as so many staires or steps mount up themselves into this Height of Tyranny Thus have they still opposed and advanced themselves against and above All that is called God or is worshipped And If with your owne thoughts you will please to goe on in the Chapter you will finde some other Media as Lying Wonders and others by which they have ascended I shall not neede to parallel Popish and Episcopall Media to Their Height All the world sees them now For they were not done in a Corner What meanes their Crying up an unjust and illimited power in Princes Is not This their bleating out of an illegall unwarranted Prerogative with which all Our pulpits have rung of late intended to tickle Princes till they be luld asleepe or to sow pillowes under them till They themselves can thrust them downe not onely from that Tyranny which Bishops would perswade them to usurp but also from their wholsome and lawfull prerogative What meaneth their Buzzing in Princes Eares That Kings cannot stand without such Bishops that if they should be put downe the Church and State too must needs be Ruined to This purpose they cry Blood Blood They can never fall without Blood so some of them have vaunted But Let them remember what Christ said to One to whom they so much pretend He that smiteth with the sword shall perish by the sword They know also whose Coat was sent home to their Holy Father with this Inscription written with his owne blood Iudge Holy Father whether This be Thy Sonnes Coat or not I have not forgotten how they have dealt with the People Ministry Gentry Nobility All sorts of men For they have many staires to step up by to such an Height but Princes are their highest steps their first Aime That which they have most sounded in the Peoples Eares is the Church the Church the Temple of the Lord the Temple of the Lord by This as by a stalking horse they have come much neerer then else they could But now their Vizard beginnes to fall off and Men beginne to see the true power of the True Church and the Tyranny of that Antichristian Mock-Church which under the Maske of Indifference hath brought in most abominable Superstitions and most intolerable slavery on the Persons Liberties Bodies and Soules of Men. For they have pressed Consciences even unto Gasping yea and would not be satisfied though they daily heard the sighes and groanes of those bleeding hearts which themselves had stabd with the poysoned sword of Church-Indifference Indeed they have used Both hands and have stricken with Both. What the Keyes could not break the Sword hath cut And it had been much more tolerable If This Sword had pierced no farther then the Eares of Men with which they have yet beene much more busie then He was whom they bragge to have beene their first Predecessor Yet methinkes it was a sad Omen that this Sword should cut off the Eare of Malchus which signifies they say a King or Kingly Authority At This they strike indeed through the Eares and Hearts of so many Loyall Subjects We neede not seeke their End in all This. It cannot be doubted but by all These Meanes they aime at One End which is also the Popes to pull downe all Other Power and set up their owne Thus Thus they Oppose and Exalt themselves above All that is called God or is Worshipped as is more fully represented in another place of this Discourse Now let any man Living speake Are These Bishops These Usurping Prelates to be suffered in a Church or State where there is any respect to Right Church Government or True State Policie since it is Evident They are truly Papall most properly Antichristian and as Antichrist must Oppose and Exalt themselves above all that is Worshipped or Called God Which is most True Popery as hath beene demonstrated And as Popery Destructive to all Church and State Policie Doubtlesse some such Apprehensions as This wrought in their Breasts who being offered have refused Bishop-ricks and being possessed could not rest till they had Disinvested themselves againe Histories are full of forraine and Domesticke Examples of This sublect Such was Niceph. Bâ—emnides chosen Patriarch of Constantinople Weringbaldius chosen Bishop of Triers Theophilus Bishop of Adiana Aminonius cut off his Eare being Bishop that so he might be uncapable of That Function Eugenius the Philosopher left his Ministery rather than he would bee a Bishop Bassiances an Elected Bishop was by Memnon whipped before the Altar three houres together because he would not be made a Bishop Adrian with us refused the Archbishopricke of Canterbury being pressed thereunto Two or Three Popes might come into this Catalogue Clement the first was One Eâ— quis fuit Alter Shall I name Marcellus He neither refused nor resigned the Papacie yet solemnly professed be saw not how Those that possessed such high places could bee saved O but had These piously considered what Good they might have done in such high places or duly remembred their Owne or their friends advancement they could never have dome This But Ignoti nulla cupidâ— For answer to This Objection I shall give you some instances of Those that have resigned up their Bishop-ricks after they had held them long enough for a full Tryall Yea perhaps there be more of This kinde than of the other though the Proverb be Aegrius Ejicitur quam non admittitur Hospes Of These were Vlbranius Bishop of Sâ—etune Arnulphus Bishop of Mentâ— Addâ— Bishop of Lions Viâ—erbus Bishop of â—atisbone Henger Bishop of Mâ—â—â—s Michael Bishop of Ephesies with many more Amongst our Owne was Edmund Boniface and Robert Kalwarby Both Arch-Bishops of Canterbury Will. Beavose and William De Sancta Maria Bishops of London One of Lincoln and Two of Coventry I may adde Miles Coverdale who being deprived in Queene Maries dayes would not be reinyâ—sted in Queene Elizabeths but taught a Schoole There is One Pope Cornelius And Gregory the Great must not be forgotten who said He that affects the Primacie of the whole Church must be Antichrist or His Predecessor If some few Walloons or men of Geneva should declaime against Episcopacie They would prevaile but little because it would be said of Them perhaps as of That great disturber of the Church of old Insaniunt quia non sunt Episcopi But now Ex Ore Tuo judicaberis Bishops contend with Bishops not with Words but Deeds I beseech you consider that Flesh and Blood is not wont to refuse or part with such great
When Paul writes to the Church of the Thessalonians 1 Thes. 5. v. 27. commanding That Epistle to be read to all the holy Brethren the Church of the Thessalonians should have Jurisdiction over other Churches which truely I doe not thinke to be a strong Argumentation Secondly the Word is taken collectively for the Assembly and charge of Ministers and not for One as appeareth evidently Revel 2. v. 24. He saith speaking to the Angel To you and to the rest in Thyatira he puts the Angel in the plurall number which hee would not have done had he written to a single Bishop Thirdly these Epistles are written to the whole Church for the threats and promises are read to them and the Epiphonema of every Epistle is this he that hath an eare let him heare what is spoken to the Churches But yet if this superscription could give any advantage to the Angel it would but extend to his owne congregation The Laodicean Angel hath no influence upon the Philadelphian or the Smyrnite and if that be not proved nothing is gained in the point of Episcopacy except it could be proved that these Angels had in their care many congregations under these particular Churches which never hath nor ever will appeare I hope it is manifest to all men that they cannot establish Episcopacy by Scripture Secondly there is much in Scripture against them For the word Elder and Bishop is all one Tit. 1. ver 7. For this cause left I thee in Creet that thou shouldest set in order the things that are wanting and ordaine Elders in every City as I had appinted thee for a Bishop must be blamelesse as the Steward of God First he sheweth Titus what manner of man an Elder must be viz Blamelesse and now proveth it because a Bishop must be blamelesse As if I should write to Thomas to live soberly because a Man must be sober it necessarily followeth that Thomas is a man So that Phil. 1. he writes to the Bishops and Deacons at Philippi Is it probable that a little Towne in Macedonia should have many Bishops when one Bishop must have many Cities in his Dioces Those Who translated the Bible foresaw This And therefore Acts 20. They have translated the word Episcopus an Over-seer Yet in other places they translate it Bishop And the Jesuites say Piae fraudes sunt licitae The carriage of the Apostles in severall places is remarkable when they come to a City as Acts 20. They send for the Elders of the Church never thinking of a Bishop he is so inconsiderable a man These places I hope make cleerely against them So now I will endeavour to shew what the Scripture holdeth forth for Church Government SECT II. CHAP. V. IN this search you will agree that the Government is fixed there where you shall see setled the plenary and absolute power of Election of Officers Decision of controversies and Excommunication of those that transgresse This you will find ministerially in the Officers But initiativè virtualiter conclusivè in the People The Officers are called Overseers Rulers and Elders c. Some of these are to preach and administer the Sacraments others to watch over mens manners others to serve Tables and looke to the poore All these are chosen by the People but whensoever by their industry any delinquency is discovered the whole matter is brought to the Church and there the people and Elders doe passe their definitive sentence Examine but where election of Officers decision of controversies excommunication of members are recorded and you shall have them all in the Church not representative but in the whole Church consisting of Officers and other members As first for election Acts 1.15 Peter speaketh to the People and telleth them they must choose one in Iudas his place and ver 23. It is said They appointed Two It is true the lot divided which of them two should be the man a course in the like case not unlawfull to us at this day But the reducing of it to Two was the act of the Church though Peter was amongst them So afterwards Timothy received his Evangelicall gift by the Imposition of Presbyteriall hands which Presbyters were in this worke the servants of one present Congregation Secondly Decision of Controversies either in cases of Conscience or in point of manners In cases of Conscience when Paul and Barnabas had no small difference about Circumcision they sent to Jerusalem where the Apostles Elders and Brethren meeting together joyntly returned that answer which you finde Acts 15 23.24.2◠Some would presse this place this act of the Apostles further and give to every Synod a Commanding Power because it is said Act. 15.28 It seemed good to the Holy Ghost and to us to lay no further burden upon you Therefore they say a Synod hath a commanding and burdening Power But I cannot consent to that for then the major part of the Churches in Europe Africa Prester Iohns Country might meet and command all the Churches of Christ which God forbid in what they pleased and that jure divino for God when hee giveth a rule to his Church hee speaketh to the whole Church of Christ and not to any particular Congregation I only presse it thus farre That the People were joyned even with the Apostles in that Great Synod The Commanding power of the Synod lay in this that the Apostles speak the minde of the Holy Ghost But such authority is not left in us and therefore no such Obligation upon others Truly if there were such a power left us I should with much scurple resist any act of such Government whereof I could make a good construction For many times the power Commanding is more dangerous than the thing Commanded but there is no such power Neither as I said before doe I presse it with such a designe In cases of Civill converse Mat. 18.17 Wee must make our addresses to the Church and hee that will not heare the Church must be as a Publican In that place the greatest dispute will be What is meant by the Church for some will say Here is meant the Church representativè either in more as the Presbytery or in one as the Bishop and not the Church at large But I would labour to evince the contrary Weigh either the Context or the generall signification of the word Church and I hope the true sense will be manifest For Let us see how Church is taken in the Scripture It is used sometimes figurativè and sometimes properly Figurativè as when a particular house is called a Church As the Church in his house Rom. 16.5 Secondly When by Synecdoche the head is put for the whole as Christ is called the Church 1 Cor. 12.12 Thirdly Collectivè When all the Churches of Christ are called the Church 1 Cor. 10.32 It is used perhaps under some other figures but it will bee long to quote them all Secondly It is used Properly in two phrases First When the Congregation is
called the Church as the Church at Ephesus Corinth c. Secondly When the Congregations are called Churches as the Churches of Galatia and of Iadea Thus it is used Properly Thus Figuratively but no where Representativè scil the Ministers the Presbyters or the Bishops or all these for the Church You shall finde these and the Church contradistinct as To the Saints the Bishops and the Deacons 1 Phil. 1.1 To the Church and the Elders Act. 15.4 I conceive wee are bound to take a word in that sense which is currant in Scripture except that sense cleerely crosse the scope and spirit of the text You shall meet with that word 48. times in the New Testament and no where signifying that which wee call the Representative Church Very often for the Saints themselves As 1 Cor. 1. vers 15.2 Cor. 1. vers 1. 1 Thes. 1. vers 1. Why should we not then take it in the same sense Are not wee then bound to expound the word Church in some of those significations which are frequent in Scripture and not in that sense which is so far from being found in the text that a Contradistinct phrase is as I said before â—ather used Againe From the text and context that will appeare to be the meaning of the Spirit and no other The text is Mat. 18. vers 17. If hee shall neglect to heare Them tell the Church but if hee neglect to heare the Church let him bee to thee as a heathen man and a Publican The context is in the 15. and 16. verses If thy brother shall trespasse against thee goe and tell him his fault betweene thee and him alone If hee shall beare thee then hast thou gained thy brother but if hee will not heare thee then take with thee one or two more that in the mouth of two or three witnesses every word may be established In the context and the text there are three things to bee examined before the true sense can bee found out First Who are meant in that Gradation in the 15 16 17. v. Secondly Who is meant by Them v. 17. if hee will not heare Them Thirdly What is meant by Publicans and sinners First Who is meant in that Gradation In the first place is meant the Party in the second is meant the Elders or the Bishops the Officers of the Church If you say They are not there understood yet I am confident you will not I am sure you cannot say they are there excluded If then the Spirit pointed at them with the other members of the Church or them solely It would be an unnecessary thing to bring him afterwards to them againe as to the Representative Church Secondly By Thee v. 17. is not meant only the Party but every Christian every Church member to whomsoever the newes of such a miscarriage shall come Else this will bee a meanes to nourish particular parties sidings which the Scripture doth exceedingly shun If by Gods Law hee should bee a Publican to one of the Church and not another If hee be so to every member of the Church this will bee a hard case That if a Bishop or an Elder one two or more shall passe the bitter sentence of Excommunication hee must be so to mee also though I know nothing of it But some will say that must be done before the Church To which I answer The word saith no such matter And thus those who mis-expound the Scripture must eck out the Scripture to make good their own imagination But secondly Why should it be complained of before the Church if the deciding power be in the Officers Frustra fit per plura quod fieri potest per pauciora But thirdly and lastly If you will have the whole Church heare it seemeth to mee against all reason in the world that the party deputed should have power the party deputing being present The Steward of a Court Leet or Court Baron is annihilated if the Lord bee there All Officers vaile bonnet when the party giving them power is present Why are Parliaments the representative body of the Kingdome but because the Plough cannot stand but because no plaâ—e can containe the whole body But if all the people could meet in Campo Martio should Those who now are but servants then bee more than servants surely the whole Church being present foure or five by Gods Law shall not rule all seeing Gods Law never appoints any standing Laws against the rules of nature In the third place wee must enquire after the sense of Heathen and Publican sc. the most odious of men Is it possible that any Christian shall bee to any Christian the most odious of men for the sentence of a Judge which hee never heard neither hath right to heare Thus if you will bee bound either by text or context or the common acceptation of the word in the Scripture by Church must bee understood the whole Congregation Againe for excommunication of members 1 Cor. 5.13 S. Paul commandeth Them sc. the whole Church to put away that wicked person and to deliver up such a one to Satan 2 Cor. 2. They restore him They forgive him Thus we see every where That in election of Officers in decision of Controversies in cases of Conscience in Excommunication the whole Church disposeth everything not the Bishops not the Presbyters alone I doe not observe the Church hath power in other things but in these and in all these in election of Officers in decision of controversies and excommunication of delinquents the whole power is in the Church I conceive then I have cleerely and briefly proved these three things 1 That there is little in Scripture for Episcopacy much lesse for such an Episcopacy as Ours 2 Something against them 3 Another Government cleerely delineated SECT II. CHAP. VI. IT being as I conceive it is cleered both from State-policy Antiquity and Scripture how incompatible Civill Government and such Episcopacy are I hope we shall never hereafter be choaked with that Proverbe No Bishop no King I doe most willingly pay very great reverence to a saying delivered to us by many successions from the wisedome of our forefathers But I shall ever crave leave to question that Maxime which may justly seeme to me the birth either of Ignorance or ends Antiquity must have no more authority than what it can maintaine by reason frequent impostures of this nature command us to be circumspect did not our predecessors hold the torrid zone inhabitabilem aestu till Noahs Dove Columbus discoverd Land the world was confined in the Arke of Europe Africa and Asia In Divinity where an error is of most dangerous consequence we have beene too credulous how many hundred yeares did our fore fathers swallow this pleasant bait We must believe as the Church believeth And since the light of Reformation was not particular assurance of our Salvation delivered us as an exact definition of our faith We have ventured our bodies as well as our soules upon these sands
men would remember that even Nature her selfe as much abhorres a forced violent Vnion as a Rent or Division BUt in the next place let us seriously consider whether the Bishops as now they be setled here be not the Cause of most Sects Schismes and Heresies now amongst us Some of them will not deny themselves to be Arminians and others cannot deny themselves Socinians If at least they think we can understand their writings printings yea and Sermons though These bee very Rate Yea some doe not deny but they may at least receive Orders they meane a Pale Mitre and Cardinalls Hat if they come All which we may yet better construe by their carriage to Priests and Jesuites both in publique and private which now we know more than by bare surmise Many of These they countenance openly and never question any though it be certainly knowne we had they had more such in London than were good Ministers in all England almost All the Livings under most of our Bishops have been committed to the Cure and Care of superstitious Formalists Arminians Socinians Papists or Atheists Yea the Universities are much corrupted by their malignant influence for Nero-like they think they have done nothing till they have murdered their owne Mother In a word through the whole Kingdome Preaching Praying Expounding and the like exercises both in publick and private are severely suppressed and in many places altogether forbidden except such and such more pernicious than profitable and all This by the Fathers of our Church the Lords our Bishops And is not This the most compendious way possible to beget and encrease Heresies They cry out of Schisme Schisme Sects and Schismes and well they may They make them and it is strange they should not know them When they laid such stumbling blocks Reall Scandals not only accepta but data in the way of good men whose Consciences they have grievously burdened and wounded with Things violently pressed on the greatest fines that are so farre from being indifferent that many of them were point blank unlawfull have they not by This even forced their brethren to separate themselves in Judgement and Practice till they could finde some remote place that might separate their bodies also Was not This in Them the readiest way to produce Divisions Separations and as they call it Schismes in the Church Rents are bad I confesse where ever they be violent but yet then worst when most out of the eye Schismes in the Conscience are of greatest danger and to prevent These if I am forct to That which they please to call a Schisme in the Church Woe to Him that so forceth me Scandals Schismes and Divisions must come but woe to him by whom they come God forgive them in This paticular I professe I take no pleasure in ripping up their foule loathsome sores I would they could bee throughly healed without launcing and opening I could give you a strange account of sad Divisions which themselves have caused both to Church and State I could tire you and my selfe in This though I should begin but little higher than mine owne Time mine owne Knowledge In Queene Elizabeths Time many good men were cut off from the Church some from the State a sad Schisme Some by violence laid asleep Many suspended silenced deprived cut off by a strange Schisme from liberty livings that I goe not higher And all This for one word of their owne compounding Non-Conformity While they themselves are indeed the greatest Non-Conformists to all the Reformed Churches in Europe Surely It would have savoured more of Humility of Christianity if they had suspected their owne Judgements and Opinions allowing something to the Judgement Learning and Piety of those holy worthy pretious Saints Calvin Beza Bucer P. Martyr Oecolampadius Zuinglius with many more great famous and eminent Lights in their times If they will stand for Conformity Let any man living judge whether it bee fitter for some few Bishops newly come out of grosse Popery and still retaining their old Popish Ceremonies to reforme and conforme themselves to the Judgement and Practice of all Reformed Churches or all Churches to subscribe to Them As they began so they continued Christ and they being like parallel lines though they should run out in infinitum they would never meet Nay rather like the Crura of a Triangle the farther they run out from the Center the more they differ and are distant each from other Under King Iames in a few years four or five hundred Reverend men were divided from their Livings and Ministery And was not this a cruell Schisme Now also by Them was first forged that sharpe Rasor or Book of Sports with which they have since made great Divisions of heart But in our Gracious Kings Reigne they have come to Cutting off Eares Cheeks and have yet struck deeper and estay'd many Soule-Schismes not only in the Hearts and Consciences of thousands of good men but whole States also and Kingdomes as much as in them lay While I heare the sad groanes and see the bleeding wounds of Three Kingdomes at once by their Schismes I have almost forgotten the parting sighs and farewell teares of ten thousand poore Christians by Their Tyranny forc'd to abandon their native Country and dearest acquaintance while others were here violently detained in Fetters some smoothered in Dungeons some Dismembred some driven out of house and Living and forced to beg All which yet would have bin born patiently had not only all Good men but Goodnes it self Learning Religion Piety All that speaks any worth been altogether not only discountenanced but suppressed smoothered and by most exquisite Tortures almost forced to breath its last Yet that these Glorious Princes under whom such Tyrannies have beene committed may not suffer in your thoughts Give me leave to speake some things on mine owne knowledge and experience others from best intelligence Queene Elizabeth when shee heard of Their miscarriages fell on Them in most sharpe language threatning Them if they should ever doe the like againe to her Subjects King Iames offered faire discourse to the Non-Conformists honoured Mr. Cartwright and others of them disclaimed the Book of Sports And being asked why hee made so many Bad Bishops answered ingenuously with a strong asseveration That hee was very sorry but could not helpe it For no good men would take the Office on them And our Gracious Soveraigne since some light hath dawned out of darknesse hath delivered our Sister Church of Scotland from that unhappy Generation For now I hope the Clouds begin to breake away Light springeth up while Dark Iniquity is forced not only to shut her mouth but hide her selfe and disappeare Now the Sun againe mounteth up in our Horizon and quickeneth the drooping spirits so that now many that were Bed-rid some moneths since now begin to take up their Beds and walke leaping up and blessing God Fire and Water may bee restrain'd but Light cannot It will in at every cranny and the
say they when men with unhallowed hands will touch the Arke and with unsanctified eyes pry into these mysteries and so These men making the Scripture a Rule in appearance do in truth Monopolize all to themselves This is just and flat Popery In the last place The Manner which God hath prescribed is that every thing be done in decencie and in order with what singlenesse and plainnesse may be without any addition of mens inventions The Pope carrieth on his Jurisdiction with pompe and much outward glory They have coÌ„missions Injunctions Charters Seales Secretaries Clarkes and 1000 other inventions to grind the face of the poore Episcopacie hath its Courts Summons Clarkes Seales with other Ceremonies of the like nature Christs rule is that Ministers of equall ranke shall all have equall power Apostles indeed were above Evangelists and Evangelists above Pastors and Teachers but one Apostle was not above another nor one Pastor did not superintend another The Pope hath Priest Bishop Archbishop Primate Patriarch Cardinall Pope and Episcopacie hath Ministers now called Priests Deacons Bishops Archbishops Primates c. The Scripture commandeth Preaching in season and out of season but with the Pope and our Bishops All preaching is now out of Season I am sure out of fashion in themselves and cryed downe in others for with them Ignorance is the mother of Devotion The Scripture alloweth but two Sacraments the Pope addeth five and our Bishops are ambiguous Two onely they say are generally Necessary to salvation which may clearly intimate that there are More than Two though perhaps not absolutely Necessary to Salvation or though necesary yet not Generally necessary to all men in all times states and conditions whatsoever and so much the Papists yeeld of Their five Sacraments nay of fixe of their seven For onely Baptisme they say is absolutely and generally necessary to salvation the Eucharist even with them is not Necessary to Infants much lesse Matrimony Orders Confirmation Penance Vâ—ction In what do our Bishops then differ from Papists in This How do they differ in Baptisme Both Pope and Bishops hold it necessary absolutely necessary to salvation Yea the most Moderate of Both maintaine a generall Baptismall Grace Equally confer'd to all partakers of that Sacrament Indeed Our Bishops doe not openly use Salt and Spittle but yet they retaine the Crosse perhaps much worse and beginne to Claime spirituall alliances as the Papists doe In the Lords Supper the Pope makes rather than findes an Hostia an Altar a Priest and This Priest must offer for the sinnes of the Quick and Dead Our Bishops must have Priests Altars a Sacrifice Corporals and what not that Papists have to say nothing of their Times and Gestures which sure the Scripture never so determined much lesse excluded any that could not yeeld to such and such circumstances which none ever thought could be more than Indifferent In all Ordinances the Scripture now speakes of no other Holinesse then That which is Spirituall Rationall the Holinesse of the whole man The Pope hath found out new Holinesse which he puts on Places Times Vestments Bels Tapers Water Wafers Copes Basons Pots and Cups with other Vtensles And doe not our Bishops so also What meanes such rigid pressing of Holy dayes Bare heads in Churches Holy Surplices What meane they else by their Holy Chalices Holy Knives Holy Patents Holy Vtensles all which may be so sanctified by a devout Priest tâ—at they may become profitable to the Soules of those that use them How then doe our Bishops differ from Papists in administring Sacraments Manner of all Ordinances And is there any Greater Difference in Admission of Members and Excommunication This last being the last and Greatest Censure of the Church by both Bishops and Pope is made not onely most Common as the humour moves them but also most Ridiculous being the usuall appendix of one groat short in our Reckonings with our Lord Bishops Register Proctor or Apparitor I would not be mistaken here I bring not in These Things of Doctrine or Discipline as if by agreeing in One or Many of These I might convince Bishops and Papists or the Pope were all one The maine thing I drive at in all this is the Originall fountaine from whence All These spring and all the bankes that keepe in These Rivulets That vertue and power which moves and actuates all these in their proper Channels And This is Papall For what ever the Pope doth of his owne head by his owne Power Dictating to his Vassals as Head of the Church This is truly Papall and such is the Power by which They usurpe so much over mens persons and consciences in injoyning and pressing such or such Doctrine or Discipline So that a Bishops wearing a Surplice Cope Miter using the Crosse Bowing to the Altar and many such Things though they may be Errors yet All These or One of these makes him not a Pope a Popeling or properly Antichristian But Receiving These from the Popes Dictates doing them because he commands acknowledging his power in commanding This makes a Papist and Commanding them Pressing them on Others in such Despoticall power makes a true Pope a Reall Antichrist Nor may Our Bishops Evade by This which I easily see will be answered that though indeed they doe these things and command these Things yet they neither doe them from the Popes Command nor Command them in the Popes Power Though I should grant This which yet many wise men will not grant for Our Bishops first Power came from the Pope and of late also We have found letters advice commands Dictates from the Pope to some of our Bishops and that in Matters of greatest Consequence both for Church and State But grant all They say yet they may be Antichristian and so such in Re as the Pope is though not literally Romanists Except they doe or command in the Power of Rome This I shall be bold to affirme and maintaine till I see better Reason that He whoever he be that Commands the least title of Doctrine or discipline meerely Ex imperio Voluntatis in his owne Power and Authority without Licence or Warrant from Scripture or Right Reason where the Scripture hath beene silent though the Thing he so commands should happen to be good in it selfe Yet He in his so Commanding is not onely Tyrannicall but Antichristian properly Antichristian Encroaching on the Royall Office of Christ which is truly High Treason against God and most properly Antichristianisme I care not whether we call him a Pope Papist Romanist or any other name I call him Antichrist and if you will call Antichrist by the name of Pope I call such an Imperious Commander among us though he have no shadow of Dependance on Rome or Romish Pope an English Pope I meane an English Antichrist I neede not spend much time in shewing by what meanes Either the Pope or Our Bishops beganne and continued to be so Antichristian Du Plessis and Others have sav'd