Consecration is used for honours sake onely as being the separation of a person to a more eminent order If the Brethren could make advantage of it they might by the same Logomachy prove that Bishops Priests and Deacons are consecrated also for the Title of the Book saies The form and manner of consecrating Bishops Priests and Deacons Ergo Priests and Deacons are consecrated as well it may bee said as that Bishops are consecrated therefore not ordered This for the judgement of the Church of England and of the Articles whereof the book of Ordination is a branch unto which the Brethren as it seems have also subscribed Artic. 36. For revolting from which Can. 38. they have merited the censures of the Church but that they say those Canons have now no powder but there may bee some in making If Linwood and Anshelme say Linwood constitut Anshelm in Phâ—l 1. that Episcopacy is not an order distinct from Presbyters wee are to note that these and many streams like have but one head which when it issued out this was a little troubled it is St. Hierom whom in this they follow and whose words they use Who being provoaked by John Bishop of Hierusalem Ad Evagr. Tom 2. in Ep. ad Tit. 1. took occasion warmly to make that a general note which hee had but from a few particular instances and the latitude of the word Bishop in Scripture That because there was not at that time any one so constituted at Ephesus Act. 22. when Paul left that Church therefore there was not one afterward when John wrote his Revelation and Christ sent the message to the Angel especially of that Church To say that Angel was the company of the Ministers Apoc 2. is to beg the question not to answer the proof Also because there was none one while more specially designed by Paul at Philippi or at least spoken to therefore there was none at Colosse when as the Apostle directs his speech to bee delivered to Archippus To say there was no other Minister there is to avoid what can not by such evasion be escaped Ephesus had a Bishop or call him what you will a superiour Governour to all the Ministers 1 Tim. 1. when Timothy was there and so had the Isle of Crete when Titus governed it Tit. 1. When the Apostle admonisheth the Hebrews to obey them that have the Rule over them Heb. 13. Act. 15. Gal. 2. 1 Cor. 3 5. 2 Cor. 3.6 Eph. 6.21 Rom. 13.4 cap. 15.8 doth it exclude the government of James or of Peter to whom Paul applyed himself as the pillars and rectors of that Church A speech uttered to many doth not shut out the precedency of some one among them The word Deacon is sometime applyed to the Apostles themselves and to the Evangelists And to the Magistrate Luk. 19.44 1 Pet. 2.12 and to â—hr st himself So the word Episcopacy sometimes signiâ—ies viâ—itation in general in the Scripture sometimes the offiâ—e of A ostleship Act. 1.20 And his Bishoprick let ano her take â—nâ— sometimes the office of a Bishop or Pastor or Presbyter 1 Tim. 3. Hee that desireth the office of a Bishop But this latitude of the Word in Scripture impedeth not but that the thing now understood thereby may be in Scripâ—ure distinct from that of Presbyter and is in all those plaâ—es and persons where and who had jurisdiction over other Ministers as the Apostles the Evangelists and others such as Timothy and Titus were But that Hieron even when hee disputes upon the Word was not so clear against the thing Ep. ad Evagr. in ipso fine appeâ—rs in that hee saith Presbyter Episcopus aliud aetatis aliud dignitatis est nomen Unde ad â—imotheum de ordinatione Episcopi Diaconi dicitur de Presbyteris omnino reticetur quia in Episcopo Presbyter continetur Et ut sciamus traditiones Apâ—stolicas sumptas de Veteri Testamento Qâ—od Aaron silii ejus atque Levitae in Templo fuerunt hoc sibi Episcopi Presbyteri Diaconi vendicent in Ecclesia The name saith hee of Presbyter and Bishops the one is a title of years the other of dignity Whence it is that in the Epistle to Timothy there is mention made of the ordination of a Bishop and a Deacon by the way note Consecration an Ordination that Antiquity doth name the consecration of a Bishop ordination which the Brethren deny but there is no mention there of the ordination of a Presbyter because that in a Bishop a Presbyter is also contained And that wee may understand the postolical traditions taken out of the Old Testament Hieron judgement of Epâ—scopacy whilst he dâ—sputes against it look what Aaron and his Sons and the Levites were in the Temple Let the Bishops and he Presbyters and the Deacons challenge unto themselves in the Church where first we have as much distinction yeelded as was betwixt Aaron and his Sons and the Levites between the Bishops and Presbyters and Deacons Secondly That this distinction is Apostolical and grounded on the equity of the orders of the Ministery in the Old Testament so that it is agreeable unto Scripture both in the Old and New Testament Thirdly That the word Bishop is used for Presbyter sometimes because it comprehends it But hee doth not say it is comprehended also of it SUBSECT II. Answ 2 BUt wee may quit this controversie about the distinction of the orders of Episcopacy and Presbytery for the question is of the power which of men in the same degree is not alwaies the same When the same Father saith in the same Epistle Quid enim facit exceptâ ordinatione Ep. ad Evagr. Episcopus quod non facit Presbyter What doth a Bishop excepting Ordination which a Presbyter doth not and where elsewhere hee saith That imposition of hands or confirmation of the Baptized was proper to the Bishops though hee qualifie it by saying that it was done ad honorem potius Sacerdotis quam ad legis necessitatem ' for the honour of the Priesthood for so by way of excellency hee often as also other of that time call Episcopacy as we saw above out of Cyprian rather than by necessity of the institution ' And when in the former Epistle and elsewhere hee saith Ad Evagr. in Tâ—t cap. 1. In toto orbe decretum est ut unus de Presbyteris electus superponeretur caeteris ad quem omnis Ecclesiae cura pertineret Schismatum semina tollâ—rentur That it was decreed through the whole world that one should be elected out of the Presbyters and set over the rest unto whom the whole care of the Church should belong and the seeds of Schism taken away Also Ecclesiae
1538. p. 283. The summe is he distinguisheth betwixt miscarriage by errour ignorance and negligence which he acknowledgeth and the Lords correction of him for it and wilful guilt and intentional mischief which he denyeth to have been in that affair but retracting and lamenting we have him in the former Adde to these Mr. Ridley Bishop Bishop Ridley of Lond and one of the Learnedest of the Martyrs in Q. Marys time Whom his Answer to the Q. Commissioners April 2. 1554. hath these words His notable expression and protestation of Liberty to Retract These things I do rather recite at this present because it may happen to some of you hereafter as in times past it hath done unto me God may open it unto you in time to come Therefore I b] Fox Act and Mon. in Q. Mary protest here publickly that it may be lawful for me to adde or diminish whatsoever shall seem hereafter more convenient and meet for the purpose through more sound judgement better deliberation and more exact tryal of every particular thing Nay even Bellarmine himself that wrote against all Errants of his time whether real or imagined as if himself had been without errour and whom our c] Contro 1. Epist Dedic ad D. Cecil Whitaker styleth Virum sanè doctum ingenio foelicem judicio subtili lectione multiplici praeditum and to whom being a Cardinal and a Pillar it might be scandalous to alter any thing Yet he hath also the Recognition of his Works wherein he retracts several things he had formerly asserted Bellarmine and this formally Not to insist on his retractations real and in effect who whilest he writes for Recognit oper prefix Editionibus recent Cynthius aurem vellit admonuit undermines the main foundations of his own cause as might be shewn Yea and the five Independent Br. themselves that I may have them the more exorable Judges do profess and say In a jealousie of our selves Independents Apologetic Narrat p 11. we kept this reserve to alter and retract though not lightly whatever should be discovered to be taken up out of a misunderstanding of the rule c. Now Coronidis loco to set a Crown with the conclusion upon the ingenuity of the former Company His late Majesty We have His Royal Majesty our late Soveraign condescending unto Retractations yea even once and again We must saith he without endeavouring to excuse that Kings Answ to the Remonstr of May 19. 42. p. 10. which in truth was an errour Our going to the House of Commons Again elsewhere having spoken of his consenting to the deposition of Episcopal Government in Scotland he saith If any shall impute My yielding to them as My failing and sin I can easily acknowledge it c. Icon Basilic Medit. 17. p. 156. Seeing therefore imperfection and obnoxiousness unto errour is not only as the shadow to this body of death always following of it but also that the best and wisest of men in all Ages have judged it their parts to retract and denie their former judgements if found erroneous I shall conclude this first point touching the right causes and instances of Retractations with that of the great example in this kind so often quoted n] Aug. de Dono perseverantiae cap. 21. Bonae quippe spei est homo si eum sic proficientem dies ultimus vitae hujus invenerit ut adjiciantur ei quae proficienti defuerunt perficiendus quà m puniendus potiùs judicetur There is good hope of that man saith he whom the last day of his life shall find going forward in the pursuit of truth that there may be added to the thriving man what he yet wants and he may be counted worthy rather to be perfected then punished CHAP. II. How farre only the Authour declined how he behaved himself therein and what awakened him unto recovery Sect. I. How far the Authour lapsed in the Church Affairs IT follows next to represent in short how far only I proceeded in my lapse what was my carriage therein and by what means it pleased God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stir up the sparks of light for my arising Of the first 1 Sam. 2. Psal 37. There is a promise that God will keep the feet of his Saints so that though they fall they shall not be cast off for the Lord will put under his hand And that they shall hear a voice behind them Isa 30. saying this is the way walk in it when they turn to the right hand and when they turn to the left according to that of the wise man Eccles 5. ult He that feareth God namely in sincerity shall come out of them all 1 Joh. 3. chap. 5. For he that is born of God cannot sin to wit that sin unto death and of final Apostacy The reason is first his seed remaineth in him Job 19. even the root of the matter as Job speaks And then again 1 Pet. 1. he is kept by the power of God through faith unto salvation as S. Peter uttereth it All which like as we have heard Psal 48. so have we seen in the City of the Lord of Hosts in the City of our God the Church that God will establish it for ever Matth. 16. so that the gates of Hell shall not for ever prevail against it For at my receding from the Church the many Conflicts of my spirit brought forth this protestation at my very first * At Colch Apr. 15. 1644. Artic. 3. admission into that Company The Authors protestation atentring into Indepency Which he noteth not as owning every expression in it but as to evidence his opposition even then to Separation viz. Causes and Motives of my present motion First Of coming off from the way I have been in 1. Negatively what they are not Not because the Congregations of England are all false Churches and the Ministers false ones and the Ordinances none For I conceive first that where any number of visible Christians have chosen expresly or by consent a fit Pastor and joyn in spirit with him and one with another in the things of God according to his Word though there be no express Covenant nor Separation from the multitude for want of light in these things they become a true Church they having thereby all the essential◠of one Secondly where God ordinarily and plentifully works to edification there must be something of a Church for he is not ordinarily present to edification but in his house 2. Positively what they were namely an apprehension of more purity in Assemblies and Ordinances Secondly Under what condition I desire to be taken on scil of a profession 1. Of my acknowledgement of the Authority of Magistracy over all persons in Civil Causes 2. In Church matters for the point of publick exercise so as not to raise tumults and by force to obtain the exercise of Religion 3. Of my
of the other Ubi videbat cruentum facinus Idem ibid. cap. 1. ibi rursum timebat reatum perjurii Ne Deum offenderet peâ—erando Deum offendit saeviendo Where he saw a bloody villany there he feared the guilt of perjury and lest he should offend God by forswearing there he offended God by cruel murdering saith the same Author Subsect 2. What the Covenant obligeth to THus far hath been shewen that the Covenant in reference to the performance of the contents of it bindeth not Yet doth it bind and oblige very strongly For Ecce sanctus David non quidem juratus sanguinem hominis fudit sed eum falsum jurasse negare quis poterit de duobus peccatis elegit miâ—us sed minus fuit illud in conparatione majoris Nam per seipsum appensum magnum malum est falsa juratio Behold holy David Aug. ubi supra cap. 3. he would not shed a mans blood though he had sworn it But who can deny but that he was forsworn of two evils he chose the least It was indeed the least in comparison of the greater but else of it self false swearing is a great sin Saith the same St. Austin Now great sins do bind and oblige unto deep repentance As Paul in another case 2 Cor. x2 ult I must bewail saith he those that committed these lasciviousnesses and have not repented Job 42. We must as Job did after he had spoken words that he understood not to God even abhor our selves and repent in dust and ashes And with the blessed Apostle we must be humbled as oft as we reflect upon it and think the worse of of our selves as long as we live as he did for his sin though not committed in light as ours was 1 Cor. 15. I am not worthy saith he to be called an Apostle because I persecuted the Church of God So every one of us I am not worthy to be called a Christian a subject of the Kings or a son of the Church because I entred into this Covenant But yet with his comfort and some kind of recompence where he had cone the wrong viz. Yet by the grace of God I am what I am that is a penitent and a convert and as a token of it I laboured more abundantly then they all that had not so offended As 't is also prophesied in this cause some should do Eicon Basilic Medit. 27. Prov. 24.21 22. And let us for the future fear God and the King and not meddle with them that are given to change the government of Church and State for their destruction hath come suddenly and who foreknew the ruine of them both i. e. those that have both deserted God in his Church and the King in the State and Common-wealth Prov. 1.10 And if hereafter sinners in that kind entice thee consent thou not no though they should say Come we will have all one purse For they lay wait for their own blood as we have seen And let us not deceive our selves one horn of this dilemma will wound us Either the Covenant is to be literally kept or else repented of Remember palliations expositions and evasions here will do no good Prov. 28.13 Psal 32. Numb 32.23 For he that covereth this sin shall not prosper And whilst we hold our peace our bones will consume through Gods heavy hand upon us And our sin will find us out For there is no darkness nor shadow of death Job 34.22 where the workers of iniquity may hide themselves saith Elihu And thus far of the general exceptions against the Doctrine Worship Discipline and Government of the Church of England viz. That they are unnecessary inconvenient humane inventions Apocryphal Popish not established by Law And an Engagement and Covenant for the removing or reforming of them CHAP. III. Grounds of Separation and Exceptions particular against the Matter of the Premises SECT I. Against the Articles or Doctrine 2. Exceptions particular against the matter of the premises Independents excepts not Apologet. narrat pag. 29. PRoceed we now unto the Exceptions particular namely against the matter of the Doctrine Worship Assemblies Discipline and Government And first of those against the Articles or Doctrine The Independent or dissenting Brethren acknowledge That in the review and examination of the Articles of our Church so are their words our judgments say they have still concurred with the greatest part of our Brethren neither do we know wherein we have dissented Some Presbyters now do But certain of the Presbyterian Brethren do dissent and object against them first doubtfulness secondly error thirdly tyranny in the act requiring subscription Necessity of Reform pag. 1. c. 1. Doubtfulness and fourthly defectiveness and imperfection First doubtfulness because in the book of Articles now printed and ever since 10 Carol. 1. there is a declaration of his late Majesty to the Articles to this effect 1. That those Articles contain the true Doctrine of the Church of England agreeable to Gods Word 2. That the Clergy upon just occasion may have liberty from the King Kings deelar before the Articles under the Broad Seal to deliberate on such things as make for the establishment of the same doctrine yet so that no varying in the least degree should be endured 3. That no man should put his own sense upon them but take the Articles in the literal and grammatical sense pag. 2. whence the Brethren infer that by this Declaration no Minister shall have liberty to interpret any one of these Articles And therefore they will remain doubtful But first Answ 1 this doubtfulness is not per se and in the Articles themselves but per accidens and in reference to this declaration Again though they are prohâ—bited to put any Answ 2 new sense as the King speaks or their own sense as the Judge in Smiths case Necessity of Reform p. 5. yet are they not forbidden to explain the literal and grammatical sense The Scripture in the fundamentals of salvation also the Laws and Acts of Parliament are so to be taken and yet Divines there and Judges here have ever been allowed to open those senses or else the one must not preach nor the other declare Law Thirdly when unto that liberty Answ 3 granted to the Clergy there is this restraint expresly put upon it viz. That from the Doctrine established the least varying shall not be endured and that nothing shall be concluded contrary to the Laws and Customs of the Land is there not a fair assurance that the present doctrine shall remain fixed and that if any heterodox sense shall be put upon them it shall be lawful to oppose the literal and grammatical sense whether in the Article or Explication Fourthly when the Declaration Answ 4 saith We will that all further curious search be laid aside and these disputes shut up in Gods promises as they be generally set forth unto us in the holy
their usual mistakes For first they are in the Roman and Paris Edition of the Greek and in many antient Eastern Psalters as is noted in those Bibles As also are they in that Edition so magnifi'd by Austin which he followed in his Exposition of the Psalms Aug. in Ps 13. But howsoever they are Scripture and are found altogether in Rom. 3. as themselves acknowledge I might add that they are also in that follow'd by Jerom Hieron in Ps 13. if that Commentary upon the Psalmes be his which Bellarmine saith is obscura quaestio a difficult Problem When they add Insert sheet pag. 6. Object Answ that the Translation of the Epistles and Gospels is as antient as 25 Hen. 8. and taken out of the Mass-book This is added to make this Translation odious but sure they will grant that the Epistles and Gospels in the Mass-book were first taken out of the Scripture it self But of the Mass-book in general we have spoken above and shewen that every thing in it ought not to be rejected Hook eccles pol. 5. § 19. Conf. Hamp Court pag. 45 46. Lastly for the particular places they name some of them have been objected and answered long since And the difference not overthrowing either faith or manners there being also a correct translation for constant use appointed and these but onely in the Epistles and Gospels which are to be used not so frequently these faults moreover not being many nor of any great consequence are venial That of Hezekiah his destroying the brazen Serpent might have here been omitted having been so fully replyed unto and the disproportion shewn by a learned Pen so long ago And afterward briefly by a learned King Hook eccles pol. l. 5. § 65. Conf. Hamp Court pag. 73. Of which Books and Answers the Brethren take not the least notice whether out of ignorance or want of ingenuity may be left in medio without danger of the Law I hope Necess Reform pag. 18. 1. The Kalender Next after the man that bore the Armour comes the Champion himself after the inserted sheet the solemn treatise where the first title is of the Kalender And the main quarrel against it for appointing so much of the Apocrypha to be read In the Answer to the fourth general Exception of which above To the particulars if any thing sound toward error or be indeed dross should that deprive the Church of the gold contained in the rest Do we not read of the Midwifes lying of Abrahams twice of Rachels stealing her fathers Idols and many other in Scripture which ought not therefore to be rejected Again if it were requisite to spend time in the particulars there might not want perhaps a probable defence Tob. 3. of what either the daughter of Raguel or Raphael the Angel or Asmodeus the evil Spirit or Judith are there said to have done or spoken Jacob said He obtained the portion of Sichem with his sword and with his bowe much after that sense that Judith there speaks according unto Calvins Exposition Jus victoriae ad se transfert quasi divinitus sibi concessum quia in ejus gratiam homicidis Deut peperceret Calv. in Genes 48.22 Simeon and Levi might have a laudable zeal as Judith speaks and God might use it in his secret counsel and did so to purchase a place for Jacob And Jacob own the Land as his conquest though he detest the action The like may be said touching Judith's prayer as no doubt Jahel had hers before she cut of Sisera's head Judg. 4. whom also she slew by the deceit of her lips as well as Judith did Holofernes Genes 30. Did not Rachel and Leah with great Religion bless God for the children that they had made their husband Jacob beget upon their Handmaids Times and persons must be noted And every thing in Scripture is not to be imitated Else we might say as the Brethren Are not these gallant chapters to be read in the Churches The examples then in Scripture must be interpreted by rule and may not also the Apocrypha The next Regiment assaulted by the Brethren are the Redcoats the Rubricks so called 2. The Rubricks because antiently written in red Letters and are directions how to officiate and read the Common-prayer-book the first whereof is cloathed not with a coat of Male but of a Priest at which they fire They say Priest is the old style and title in the Mass-book This Mass-book is the Gorgons head wherewith they terrifie all assailants But was the Mass book ever in English True indeed Fox Act. Mon. in Edw. 6. King Edward the sixth for the appeasing of a rebellion told the Rebels so but that was not as it was the Mass-book but as it was a Prayer-book as little as might be at that time different Besides that prayer-book is not the same with ours now for it hath been reformed more than once since The Mass then never having been in English the word Priest could not be taken thence Yea but it answers to Sacerdos in the Mass-book which signifies Priest Priest That 's the Brethrens translation to avoid Presbyter out of the Mass-book whose evident derivative Priest is with very little alteration If this please not may one more antient and more cheerful be admitted viz. Walter Mapes Arch-deac of Oxf. in King Johns time M. Sâ—r. Sacerdos enim est cùm sacra dederit Tunc verò Presbyter cùm ter praebiberit i. e. When sacred things he gives he is a Priest A Presbyter when thrice before the rest He takes his Cup and so begins the Feast Thirdly Is it equipollent the word Priest to a sacrifice surely not in the etymology for it signifies onely an administration of holy things nor in the use unless we shall say that in the Primitive Church they owned a proper and real sacrifice These Bâ—ethren with the finger point us to take notice That they have seriously consulted Antiquity pag. 47. did they never in all their reading meet amongst a multitude of the like with such a passage as this Cùm haec tanta ac talia multa alia exempla praecedant Cypr. lib. 1. ep 3. quibus Sacerdotalis authoritas potestas divina dignatione formatur quales putas esse eos qui Sacerdotum hostes contra ecclesiam catholicam rebelles nec praemonentis domini comminatione nec futuri judicii ultione terrentur c. Whereas these such so great and so many examples have gone before us of the admonitions and executions of the judgments of God against the despisers of the Priesthood whereby the authority and power of Priesthood is by Gods special providence established what kind of men wouldst thou take them to be who being enemies to Priests and rebels against the Catholick Church are neither terrified with the Lords forewarning nor with the punishment of the judgment to come And what more usual than that title
for use that without it the Churches could not be preserved neither in Truth nor Vnity And though Hierome seem to imply that there was some times when the Churches were governed without it yet unless hee mean the time of the Apostles who were themselves instead of it no time by his own words can be assigned when the Church either could or did want it neither doth hee name any certain time or alledge any Author as hee useth to do in case of History neither under correction of men of larger reading do I beleeve hee could Seeing it is evident in the Ecclesiastical History and by the Monuments of the most Antient Writers that Episcopacy was contiguous with the Apostles time as appears by Ignatius Policarpus Vide Eus Hist Hieron de Scriptorib Ecclesiast Clemens Irenaeus and others Whereas Hierome lived in the fourth Century above three hundred years after Christ 'T is true St. Austin that mirrour of Modesty and Humility writing unto this same Hierome when hee had received some contemptuous expressions from him as I said before Aug. ad Hieron Epist. 19. that Father was a little high in answer to him saith Quanquam enim secundum honorum vocabula quae jam Ecclesiae usus obtinuit Episcopatus Presbyterio major sit Object tamen in multis rebus Augustinus Hieronymo minor est Although saith hee according to titles of honour which now the USE of the Church hath obtained Episcopacy be superiour to Presbytery yet in many things Austin is inferiour to Hierome Answ Hee saith it is by use of the Church that Episcopacy is above Presbytery but hee speaketh of the difference of names and tiles implying that in the Scripture they have often all one name Epist ad Evagrium as Hierome had proved in that Commentary upon the first of Titus and elsewhere but doth not deny nor imply that the Office was the same Again hee saith the Use of the Church now this Use may be as antient as the Apostles Lastly Hee knew with whom hee was dealing and on purpose composed his expression to the qualifying of Jerome Vide Epist ad Hieron 15. as appears in his other Epistles to him hee doth not dispute ex professo this point Cyprian the antient of them both in the place now cited carries it very far for the dignity of Episcopacy â—â—pr lib. 1. Ep. 3. and the eminency of one both in Place and Authority Having proved by many examples the preheminency of place and duty of Obedience by the Scripture given to the High Priests among the Jews applying to the Bishop in a Christian Church hee saith Cum haec tanta ac talia multa alia exempla praecedant quibus Sacerdotalis autoritas potestas divina dignatione firmatur quales putas esse eos qui Sacerdotum hostes contra Ecclesiam Catholicam rebelles nec praemonentis Domini comminatione nec futuri judicii ultione terrentur Neque enim aliundè haereses abortae sunt aut nata sunt schismata quà m inde quod Sacerdoti Dei non obtempetatur nec UNUS in Ecclesia ad tempus Sacerdos ad tempus Judex vice Christi cogitatur Cui si secundum Magisteria divina obtemperaret fraternitas universa nemo adversum Sacerdotum Collegium quicquam moneret nemo post divinum judicium post populi suffragium post Co-episcoporum consensum judicem se non jam Episcopi sed Dei faceret nemo dissidio unitatis Christi Ecclesiam scinderet that is Seeing these so great such and so many other examples have gone before by which the authority and power of the Priestly dignity is confirmed by Gods institution what kind of men do you think them who being enemies of the Priesthood and rebels against the Catholick Church are neither terrified by Gods threatnings nor yet with fear of the judgement to come For from no other cause do Heresies arise nor Factions in the Church have their beginning than from hence that there is not given obedience to the Priest of God hee means the Bishop as the words following will shew neither is considered that for the time there is but One Priest namely chief that ought to be in the Church of God and for the time but one Judge in the stead of Christ To whom according to the Doctrine of Christ did the whole Brother-hood give obedience no man would move any thing against the Colledge of Priests by whom the Bishops was chosen no man would make himself Judge not now of the Bishop but of God himself after that hee hath been chosen by the Divine Judgement by the suffrage of the people desired and by the consent of other Bishops confirmed I urge this Testimony being very antient Cyprian lived about the year 250. to shew the judgement of Antiquity touching Episcopacy namely the Institution Use and End of it viz. preservation of Truth and Peace in the Church as wee saw before out of St. Hierome Spurâ—ous testimonies though grayer-headed I pass not at Yea and Hieron himself elsewhere doth imply that a Bishop might ordain which a Presbyter could not do Quid enim facit exceptâ ordinatione Hieron Epist ad Evagr. Tom. 3. Episcopus quod Presbyter non facit that is what doth a Bishop do except Ordination which a Presbyter doth not thus hee but Ordination carries with it some Superiour jurisdiction Since my writing of this De Evangel Ministerium gradib cap. 23. I have consulted what Savania hath observed upon this place of Hierome on Tit. 1.5 against Beza and finde that his cogitations are the same much-what with mine as indeed it is obvious to any one considering of it neither do I see cause to alter them Savania Beza for any thing I finde in Beza his reply unto them whose judgement in this point wee shall hear anon out of the same writing And so I dismiss the Testimony from Antiquity Proceed wee now to the Judgement of the Reformed Churches expressed by their chief Writers and even those who have erected another Government Calvin the supposed Parent of Presbytery 1. The Reformed Christian Churches Judgement of Episcopacy but hee was onely the foster Father for Farel and Viret had before him ejected Episcopacy at Geneva or rather the Bishop hee the ground being as it were vacant raised Presbytery or rather ripened it in the room thereof Hee first argues the right of Episcopacy for the substance of it from Nature it self Calvin 1. Hoc natura dictat Unum ex singulis Collegiis delegendum exi precipua cura incumbat Epist. ad R pol. 1554. 2. Fateor quidem ut sunt hominum ingenia mores non posse ordinem stare inter verbi Ministros quin reliquis praesit Unus Praes ad duc Witemberg ante Epist ad Gal. Epist ad R. pol. 1554. then acknowledges the Necessity of it for the upholding of the order of the Ministery from the disposition and spirit of men both
with his Presbytery But the Bishops themselves were judged by the Synod Moreover when the world began to be filled with Churches and the Metropolitanes themselves stood in need of particular Government over themselves for although they grew in number Patriarches yet all were not according to their places either prudent or vigilant for in all orders of men Note those of worth are but few the Fathers did commend the care of whole Provinces together unto certain Bishops of the chief Cities which persons they afterward called Patriarchs Thus far Bucer there And after noting the abuse of these powers and the usurpation of them by the Bishops of Rome whom hee calleth Antichrist which I note to evidence that a man may be full for Episcopacy yea and Archiepiscopacy and yet be as full against Popery which some should mark hee subjoyns what is very considerable in these times viz. At quia omnino necesse est ut singuli Clerici suos habeant proprios Custodes Curatores instaurenda est ut Episcoporum ita et Archidiaconorum aliorumque omnium quibuscunque censeantur nominibus quibus portio aliqua commissa est custodiendi gubernandique Cleri authoritas potestas sed vigilantia animadversio ne quis omnino sit in hoc ordine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But because saith hee it is altogether necessary that every Minister and Clergy man should have their proper Guardians and Governours both the Authority of Bishops Bishops and of Archdeacons Archdeacons and of all * As Metropolitanes c. other officers by what names soever they be called unto whom any part of the power of guarding and governing the Ministry is committed ought to be restored As also watchfulness and observation least any man whatsoever of this profession be without government and not under rule Thus far hee With whose testimony not onely for his learning and piety both which were eminent in him but also for his reference to this Church as having been one of the reformers of it I close these Allegations and Witnesses Vide Bucer Script Anglican Onely adding this That had the Reformed Churches beyond the Seas observed this counsel of these their own learned men they had not given that advantage to the adversary by making a Schism in Government from the whole Universal Church scandalizing it also Nor had they given occasion to those who out of true or pretended imitation of them have brought Scotland and by it England the glory and refuge of the Reformed Churches and by both Ireland into those horrid confusions which have fallen upon them upon that quarrel as is noted by (a) Icon. Basilic Medit. 17. one who well knew and is not denyed by (b) Ministeâ—s Reasons for Reformation 1660. in the Preface others who had no small activity in blowing those fires some coals whereof they have still retained and by them attempted to kindle new flames as is noted by (c) Kings Declaration Oct. 5. 1660. pag. 7. another Authentique Author And for those our Brethren who had destroyed this Government among us it is to be feared it may be in many of them upon the like ground that the Rabbin saith the Jew the body of them D. Kimchi in Isa 53.9 for so hee expoundeth that Prophecy which the Chaldee Version applies to the Messiah as wee do was slaughtered in the captivity whilst hee explains those word with the rich in his death Hee saith it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Which sentence because it is in Rhyme wee may thus render The Wether had no fault but that His fleece was good and hee was fat Mark 12.7 According to this Come let us kill him and the Inheritance shall bee ours As it hath appeared since SECT III. Exceptions against the Government and Discipline THe Brethren the Authors of the former Tract Reasons of the necessity of Reformation p. 40. except also against the Government and Jurisdiction of the Bishops First That it is not by Divine Right in this Nation but that the Church of England is founded in the estate of Prelacy within the Realm of England by Law and authority of Parliament onely Where first we accept of their Concession Prelacy Episcopacy established by Law in England 25. Edw. 3. Anno 1350. then our Church Government by Episcopacy is established by Law in this Nation Now if they have this office by Law they must also have a power for the Execution of it as a Prelacy that is a superiour order of men to govern in Ecclesiastical Affairs which is their jurisdiction and power to exercise Discipline But the Brethren reply Object that this is taken away by the Act of 17th Carol. I. 11. wherein their sitting in Parliament is removed and the power of the King to authorize Commissioners for Causes Ecclesiastical which was granted by an Act 1. Eliz. cap. 1. Reas neces ref Pag. 51. And that there is not any branch or clause in that whole Act that gives more or other jurisdiction to Bishops or any other Ecclesiastical persons whatsoever But Answer unto this is given elsewhere in this Treatise therefore I leave it here and come to that which is more material viz. The Divine Right at least by consequent of that function Which having evidenced so plentifully before out of both Ancient and Modern Testimonies and those of some the greater Lights of the Reformed Churches And replyed to the Objections on the contrary And particularly because the Brethren do not here oppose it I shall need to say the less Onely take a verdict from one whom some of the Brethrens opinion cite as a witness which is St. Cyprian Which will at once carry with it both the Divine Right and also the inseparable adjunct of it though not a sole yet a superiour jurisdiction For that of sole jurisdiction seems a needless quarrel seeing the Bishop doth neither exercise any part of it alone but with others assistance and without which assistance hee cannot orderly administer it And the Church declares her self whilst shee appointeth in the ordering of Priests and consecrating of Bishops one of the greatest Acts pertaining to Government that there shall be other also assistant to the Bishop in Imposition of hands Though in that lesser point of Confirmation of Children and ordering of Deacons it is not so appointed though not excluding it But as I said Cyprian hath these words Neque enim aliunde haereses abortae sunt Cypr. lib. 1. Ep. 3. Vide in eand sentent ips lib. 3. Ep. 1. aut nata sunt Schismata quà m inde quod Sacerdoti Dei non obtemperatur Nec Unus in Ecclesia ad tempus Sacerdos ad tempus Judex vice Christi cogitatur Cui si secundum Magisteria divina obtemperaret fraternitas Universa nemo adversum Sacerdotum Collegium quicquam moveret Let not the Reader nauseate this once or twice
repetition of this Testimony Non Crambe bis cocta haec bis repetita placebunt In Musick streins often repeatâ—d are In mental harmony why is' t a jarr nemo post divinum judicium post populi suffragium post Coepiscoporum consensum judicem se non jam Episcopi sed Dei faceret Nemo dissidio unitatis Christi Ecclesiam scinderet c. For from no other root saith hee either Heresies spring or Schisms do arise than from this That Obedience is not given to the Priest or Minister of God so hee calls the Bishop by way of eminency as the words following declare And that it is not considered that there is for the time but One Priest and but ONE JUDGE in Christs stead To whom if the WHOLE Church according as the Scripture hath appointed were obedient no man would move any thing against the Colledge of Ministers no man after Gods sentence the peoples suffrage election or approbation after the consent of the other Bishops would make himself Judge not now of the Bishop but of God himself In which Testimony onely by the way noting that populi suffragium must be according to Calvins observation not properly an Election though in a large sense it may be called so according to that of the former Author elsewhere Quum ipsa plebs maxime habeat potestatem L. 1. Ep. 4. vel eligendi dignos Sacerdotes vel indignos recusandi That the people have chief right either to chuse good Ministers or of refusing those that are bad But either a signification of their desire whom they would have or else an approbation of the Election made by the Bishops and confirmed by the Magistrate So Calvin Instit lib. 4. cap. 4. s 12. Cap. 13. Laodic Concil Est quidem illud fateor optimâ ratione sancitum in Laodicensi concilio ne turbis electio permitteretur primum soli Clerici eligebant offerebant Magistratui tum ad multitudinem res deferebatur Aut si à multitudine incipiebatur tantum id fiebat ut sciretur quem potissimum expeteret It is saith hee I confess excellently decreed in the Councel of Laodicea that the election of Ministers should not be permitted to the people But first the Clergy did chuse then they presented him to the Magistrate and lastly hee was propounded to the people c. But this occasionally onely to prevent mistaking As to the former Testimony of Cyprian out of it wee learne First That the eminency of one Minister above the rest in Government is of Divine Institution Post Judicum divinum Secondly That hee being chosen hath a sole superiour power of judgement in the Church to whom all must be obedient I say not hee hath a sole power absolutely but a sole superiour power over all within his Diocess and Jurisdiction by this Testimony whatsoever is to be said of the thing it self according to the Word of God And indeed the liberty or advantage that Civil Laws give of exercising Episcopal Authority doth not imply they have no other The Church hath taught us they may concur Will you such as be unquiet disobedient and criminous within your Diocess Book of Consecrat Q. At the consecrat of a Bishop correct and punish according to such Authority as yee have by Gods Word and as to you shall be committed by the Ordinance of this Realm 〈…〉 Ecclesiastical whether in order or degree which at present wee dispute not be according to Scripture as before hath been shewn Government and Jurisdiction cannot bee separated from it although the Laws should not confer any yea forbid it seeing the Church cannot subsist without Government which cannot be exercised regularly without Bishops Cypr. lib. 8. Ep. 3 The same Cyprian and in the same Epistle now cited shewing it to be the design of Satan in setting men to oppose godly Bishops that so hee may destroy Discipline and by that the Church it self saith Apparet quis impugnet non scilicet Christus qui Sacerdotes aut constituit aut protegit sed ille qui Christi adversarius Ecclesiae ejus inimicus Ob hoc Ecclesiae praepositum sua infestatione persequitur ut Gubernatore sublato atrocius atque violentius circa Ecclesiae naufragia grassetur Who it is and upon what design that opposeth Episcopacy It appears saith hee who opposeth the Bishop to be sure not Christ who either appointeth or protecteth Bishops But hee who is Christs adversary and his Churches enemy for this end persecutes and infests the Church Ruler that the Pylot being taken off hee might with greater cruelty and violence make spoil and shipwrack of the Church Thus far Cyprian And this here for the Right of this office in humane and divine SUBSECT II. THe next is whether it bee a distinct Order from or a superiour Degree above the Presbytery or ordinary Ministry Whether Episcopacy be a different order Necess Ref. p. 42. Touching the judgement of the Church of England in which point there need not be any great controversie if men that have little else to defend themselves were not too captious of words Of which sort of controversies the Apostle giveth warning viz. 2 Tim. 2.14 That wee should not strive about words without profit Answ 1 The Preface to the Book of Ordination of Ministers saith Preface to the Book of Ordination It is evident to all men diligently reading holy Scripture and Ancient Authors that from the Apostles time there have been THESE ORDERS of Ministers in Christs Church Bishops Priests and Deacons which offices were evermore had in such reverent estimation that no man by his own private authority might presume to execute any of them Where it is plain that saying these Orders and then naming three it is as much as if it had said These three Orders which is the Exception the Brethren have against it And because it calleth them presently Offices But that altereth not what it said before for every order is an office and every office is in some order Again they evidently prevaricate for whereas they say that the passage Almighty God which hast appointed divers orders of Ministers in the Church or in thy Church is in one prayer at the consecration namely of a Bishop It must be noted that it is three times in the book viz. At the ordering of a Deacen of a Priest and consecrating of a Bishop Now applying this word in prayer divers orders of Ministers to every one of those offices Can any man in his conscience doubt but that they took them for several orders who compiled the book and which being confirmed by Parliament and Convocation 8. Eliz. cap. 1. is the judgement of the Church of England in this point although it doth not every time it mentions the Bishop name order but sometime Office and Ministry That the book calls the inauguration of a Bishop Consecration of Bishops not an ordering but a Consecration doth not overthrow what they said in the Preface and in the Prayer in both which the book speaks of them as of several orders as wee saw but now for that word of
Presbyter and Bishop as the Brethren do and that of Paul made him an Evangelist is to make him twice ordained which is not once proved and therefore may as easily be denied This for that they produce out of the Gospel To what they say from Law viz. That the Statute 13. Eliz. 12. binding all men not ordained by the Ordination book to subscribe the Articles before the feast of the nativity then coming and the Brethren thence inferring that the Law did not intend to binde all to this form of Ordination It is easie to see that the Statute refers to those then not ordained by it but by other order or in other places but is no cloak for any since What in the fifth place they add that this affixing the right of Ordination unto Bishops doth unchurch all the Protestant Churches is a cast of their office which is to calumniate For that is law and order in one place which is confusion or Schism in another The Apostles Rule 2 Thes 3. Reformed Churches That every man meddle with his own business may bee in some sense applicable to Churches also Wee know our own duty wee hope charitably they would do theirs had they the liberty wee have or the light They condemn not us wee despise not them but give them the right hand of fellowship and when occasion serves wee declare that wee are with them and they with us one bread and one body SECT IV. Of the book of Ordination SUBSECT I. Bishops imposition of hands on Deacons NExt that they may mark out iniquity and accomplish a diligent search for it and that so the nakedness of their Father and Mother if any were might in no part be covered with the veil of charity or modesty but exposed to the contempt and scorn of those in Gath and Askelon They fall upon the book of Ordination But what Book sure such as is written sententiis vivis The book of Ordination as the Jesuite spake of Savanarola upon the Psalms So composed for strength of Doctrine and piety of expression that there is no religious heart can think but that they were guided in it by the very Spirit of God and which did the Brethren conscionably peruse they would finde as wee say other fish to fry and instead of quarrelling with it fall down and ask God forgiveness for their breach of what they promised when they were ordained by it But to the particulars Omitting their quarrel to the three orders and the word Priest answered before Come wee to their exception against the ordering of Deacons which is P. 45. that the imposition of the hands of the Bishop alone upon them is contrary to Acts the sixth where 't is said that They and not one of them onely laid their hands on them But if it be of necessity that at the ordaining of the Deacon there must be the hands of all the Apostles or Ministers present Then more should be required thereunto than to the making of a Minister or a Bishop for that was done by Pauls hand as himself witnesseth in Timothy or at least it will follow that one Apostle 2 Timothy 2. if the rest were present had not power to make a Deacon Secondly Is it any way probable that all the Twelve laid their hands upon every one May not rather Calvins opinion above cited hee admitted viz. ' that one onely did it in the name of the rest Thirdly How will it follow that if all the Apostles laid on hands that therefore every Minister present with the Bishop must do so too unless they can shew that every private Minister doth come as neer the dignity of an Apostle as a Bishop doth who is a Governour of the Church Fourthly It is well noted in the Articles that some superstitions in the Church though there it speaks in another case have grown Artic. 25. of the Sacrament partly of the corrupt following of the Apostles The Apostles and not one onely might lay on hands because there were several to bee ordained And many occasions did admonish them of expedition Again Their Deacons were not in all points as ours which are admitted into the order of the Ministry Why the sole imposition of the Bishops hands is used in Deacons which because an inferiour one to represent the distinction of it and the dignity of the other viz. The Ministry usually so called or Priesthood it was thought convenient to impose the sole hand of the Bishop in the one But for more solemnity not more efficacies sake to adjoyn other Ministers to the Bishop in the other SUBSECT II. Apostles choose Deacons THey except secondly against that passage in the Except 2 prayer where it is said that God did inspire his Apostles to chuse into this order St. Stephen c. whereas they say Act. 6. the Text saith it was the multitude Now the Brethren say it was by order from the Apostles And it hindreth not but that the Apostles might chuse with them or if not their approbation is their chusing after the multitude had made theirs Where the Brethren say that to say the Apostles chose them directly ' crosseth the Text they give us a taste of their learning and of their Logick With them it seems Except 3 subordinata simul vera are contradictoria and Jonathan and David mortal enemies SUBSECT III. Receive the Holy Ghost BUt that which most offendeth say they is N. 3. Receive the Holy Ghost that in the very act of ordaining Priests or Ministers the Bishop takes upon him to give that which none but God himself hath power to bestow where it saith Receive the Holy Ghost c. which be the words of Christ himself to his Apostles without any warrant from him to bee used by any other Because in other ministrations where the words of Institution in Baptism in the administration of the Lords Supper c. are first rehearsed and then at the Act of ministring a prayer is used not a Magisterial use of the very words of Christ himself in the first institution For answer Answ First the Bishop is not to be laden with this odium alone if any were just but the rest of the Ministers also that impose hands with him the Bishop for orders sake being but their mouth But to the matter First To the thing it self next to their exceptions against it To the former Wee must first remember that the Holy Ghost is Christs Vicar upon earth in the Government of the Church in general Joh. 14. chap. 15. chap. 16. and therefore sent by him for that purpose And particularly assumeth to himself the calling of the Ministry As separate unto mee saith the Holy Ghost Barnabas and Saul for the work that I have appointed them Act. 13.2 And take heed unto your selves and unto the flock over which the Holy Ghost hath made you over-seers Act. 20. saith the Apostle to the Ministers of Ephesus Whence it
follows that no Minister can be made but hee must have the Authority of the Holy Ghost Secondly It is necessary also that hee receive the Holy Ghost it self in the gifts and abilities of it for the discharge of this calling For no man can say that is effectually teach that Jesus is the Lord but by the Holy Ghost saith the Apostle 1 Cor. 12. And every spirit that confesseth that is soundly preacheth that Jesus is the Christ is of God 1 John 4.1 2. John 16. For it is the Holy Ghost onely that leadeth into all Truth concerning Christ Thirdly The conveyance of the Holy Ghost in all publick Ordinances is by some Ministerial hand as in Baptism and the Lords Supper wherein at least unto the faithful the Holy Ghost is conveyed So as in respect of the thing it self the Holy Ghost is necessary to bee conveyed to every Minister that is to bee ordained Sense of the words 2. Next for the meaning of the phrase First wee must observe That the word Holy Ghost here may be either taken for his person and gifts or for his Authority or both by a Metonymy It is taken for his gifts where it is said John 7. that the Holy Ghost was not yet because Christ was not yet glorified It is taken for his Authority when the Apostle saith that the Holy Ghost had made the Ministers of Ephesus the overseers of the flock Act. 20. Secondly wee may expound the words by way of declaration and solemn pronouncing as well as imparative or communicative bidding And the other words may bee so expounded also according as in absolution it is in one place in the Common Prayer-Book pronounced authoritatively yet it is expounded to bee onely a declaring and pronouncing Now to apply the former The word Holy Ghost here seems to bee taken for the Authority especially of the Holy Ghost to the exercise of the Ministerial function As if it were said Take thou the Authority of the Holy Ghost which hee hath appointed his Church to communicate and dispense to persons worthy for the Ministry of the Word in binding and loosing and of the Sacraments 3. To their exceptions First To the exception general it self that this form hath no warrant No warrant It is answered Answ That in other things they urge the Letter of the Scripture And surely where there is no incongruity in the thing nor impediment from some other cause from using the very words of Institution there cannot bee desired a better warrant Now that there is no such incongruity nor impediment shall bee shewn in answering unto the Reasons of the former exception whereof the first is that Proof none but God himself hath power to give the Holy Ghost But it hindreth not but that what none but a superiour Authority can have power to give originally may yet bee given ministerially Answ and by delegation from that superiour power Neither Moses had power to consecrate Aaron nor Samuel to confer the Kingdome unto David nor the Apostles themselves to give the Holy Ghost but by delegation and commission Which power if as to that right of the conferring the power and authority of the Holy Ghost to the ordaining of a Minister the Church ministerially hath not for without that power it cannot bee done then must every Minister receive his authority and outward call immediately from Heaven Neither is repugnant hereunto Lib. 1. dist 14. cap. 1. Hic quaeritur Aug. de Trin. l. 15. c. 26. either that of the Master of the sentences nor of Austin himself whence hee hath it viz. Neque enim aliquis discipulorum ejus dedit spiritum sanctum Orabant quippe ut veniret in eos quibus manum imponebant non eum ipsi dabant Quem morem in suis propositis etiam nunc servat Ecclesia Object For neither saith hee any of the Disc ples gave the Holy Ghost but they prayed that hee might come on those upon whom they laid their hands but gave him not themselves which custome the Church even now retaineth in her Bishops For our Church doth pray in laying on of hands and with and under the words Answ 1 of Institution asketh also before and after What form of words the Apostles used in laying on of hands and conferring the Holy Ghost is not expressed but unlikely it is that they used none Now those they used whether they were those used by our Saviour or others in form of praying cannot be determined nor therefore their example urged in that which our Church pretendeth not unto But the former will bee more evident in other ministrations also In Absolution the form is in the Liturgy in the visitation of the sick Imperative and authoritative as I may so speak and in a good sense so it is by his authority committed unto mee I absolve thee from all thy sin c. yet in the general absolution after the general confession at morning-prayer by which the former must bee expounded it is expressed to bee but declaratory by way of solemn and authoritative pronouncing and with the concurrence of prayer for efficacy of such declaration Almighty God who hast given power and commandment to declare and pronounce to his people being penitent the absolution and remission of their sins c. In Baptism the Holy Ghost and remission of sins is given and that by the ministration and the words spoken by the Minister So also in the Lords Supper the body and blood of Christ sacramentally is conferred by the words and action of the Minister none of which is in the power of any to bestow but God onely Shall wee therefore except against the fruits of those Ordinances or against the Minister for pronouncing such words and doing such actions Again as in the Absolution there goeth with the Pronounciation prayer also and so likewise in Baptism and the Lords Supper what hindereth but that the words may be taken under a precatory sense also and as including prayer which more expresly goeth both before and after The words therefore take thou the Holy Ghost do not argue an original or an inherent power but Ministerial onely and so as not excluding a precatory vertue also This to the first Reason The second is because they were the words of Christ himself to his Apostles what Proof 2 then were all Christs words to his Apostles peculiar to them Answ It was to his Apostles that hee gave the command of baptizing and teaching and of giving his last Supper Have none therefore power since to administer these Ordinances Again if no Minister can be made but by the Holy Ghost and his Authority and this Authority were proper onely to the Apostles because the words were spoken to them then is the Church deprived of the Holy Ghost ever since the Apostles nor hath power to ordain a Ministry The third reason is taken from the parallel of other administrations Proof wherein the words of institution in
be read at the consecration of a Bishop Pag. 46. that was read at the Ordination of Priests therefore they infer that the compilers of the book never dreampt of a distinction of orders between Bishops and Presbyters Surely the Brethren are somewhat confident Answ that their readers are very easie either to be perswaded or to be deluded For may not the same Scripture contain matters common to both and peculiar more specially to one of those orders When they have expressed themselves sufficiently before must the appointing of a chapter that containeth precepts for both joyntly yet for the one more eminently argue they meant thereby to confute themselves The next exception is That there is no warrant Except 2 in Scripture for Archbishops Not indeed for the very word as there is not for many other things Answ as for the Trinity Justification by Faith onely Baptism of Infants Women coming to the Lords Supper But for the thing there is The Evangelists as Timothy and Titus had power over other Ministers And the Apostles had power over them If the state of the Church then needed such Superintendents over Bishops and the state of the Church now have the same use and exigency of them There is warrant in Scripture And so there is in Law and Reason viz. to constitute such officers in the Church as well as in the Common-Wealth as whereby the government of it may bee the more conveniently managed The commendation of the wisdome of the Church in this institution of Archbishops wee heard above out of Bucer and Zanchy And may further out of Calvin Calv. Instit. l. 4. c. 4. s 4. Quod autem singulae Provinciae unum habebant inter Episcopos Archiepiscopum Quod item in Nicaena Synodo constituti sunt Patriarchae qui essent ordine dignitate Archiepiscopis superiores id ad disciplinae conservationem pertinebat Si rem omisso vocabulo intuemur reperiemus veteres Episcopos non aliam regendae Ecclesiae formam voluisse fingere ab eâ quam Deus verbo suo prescripsit Now that saith he every province had among their Bishops one Archbishop Archbishops and Patriarchs approved by Calvin and that in the councel of Nice there were ordained Patriarchs which should be in order and dignity superiour unto Archbishops this was done for the preservation of Discipline and Government But if wee will omitting contention about the Word consider the thing it self wee shall finde that the ancient Bishops intended not to frame any form of Church-Government which was in kinde different from that which God had appointed in his Word Thus far hee Go to now yee that pretend to be followers of Calvin and see whether Archbishops yea Patriarchs have not warrant from the Word of God The Brethrens third Exception is against the Except 3 consecration of an Archbishop but upon the former ground that it is but a humane creature Consecration of Archbishops which ground is confuted But if hee were Answ yet consecration may be requisite as a solemn separation of a person to an office in the Church of so much influence of so much consequence As though Kings themselves bee in some sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an humane creation 1 Pet. 2. though by Gods secret appointment yet no man ever quarrelled with their solemn inauguration by prayer other ceremonies suppose them such as are not superstitious into their office That they say our Church seeth no necessity of the consecration of an Archbishop Inst. because it appointeth the same form for both Answ is to stumble at the same undutiful stone to indeavour to make the Church contradict it self To appoint a consecration for an Archbishop and yet to make it a thing of no necessity That it hath not appointed a different form for this is to let the Brethren and all men understand that they did not count this a different order but degree onely in the same order and therefore the same form of consecration might serve for both Because the Church would not multiply services without necessity To the last Exception which they infer from Except 4 the former viz. That seeing the Archbishop is but of the Churches constitution Oath of common obedience therefore they see no reason why he should receive an oath of Canonical obedience from the Bishop But of the Antecedent wee saw above Answ as to the consequent it is untruly gathered For though an Archbishop bee but of Ecclesiastical constitution what hindereth but that having so great an influence upon the Church the welfare whereof doth so much consist in the obedience of the several Governours thereof unto their Superiours and this by men in place so hardly oftentimes performed without more solemn obligation of conscience what impedeth either in Religion or Reason that for the securing the peace of the Church and the exercise of Government an oath may not be exacted of an inferiour degree But that here 's the cramp it argues too much inferiority and subjection unto the Archbishop of a Bishop with whom the Brethren do count themselves equal who are men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and such as cannot bear the yoak especially having now as Caesar once so long ruled that to obey they knew not how But they should remember that a levelling spirit is as dangerous in the Church as in the Common-Wealth and tends to Anarchy and no Government at all What made Diodate else at Geneva come so rarely to the consistory but this that hee said Young men perked up and every one having an equal power there was no place for gravity in the Government which hee expressed to one I know to this effect And thus I have done with their Exceptions against Episcopacy the Government and the solemn initiation thereunto its consecration SECT V. Episcopal Jurisdiction THeir next is against its Right of Jurisdiction Against Episcop Jurisdiction And Except 3 first of sole Jurisdiction Or the exercise of Government alone Where first their assertion not onely that Bishops have not the onely power of Government but also that all Presbyters have a share therein Next their proof of it First to their assertion First Because my scope is onely to vindicate Answ so far as I am able The Doctrine Worship and Government of the Church as agreeable to the Scripture and as received publickly established and practised in this Nation if any do break this fense let the Serpent bite him Eccles 10.8 if hee remove these stones let them fall upon him if hee willingly violate these holy and sacred bonds of Law how weak a Patron soever I am hee shall have no advocate of mee Next the Terms perhaps would bee explained For sole Jurisdiction may bee taken either for sole Right of Government Sole Jurisdiction so that no man else hath any thing to do to govern but himself or by delegation from him or else for the sole Right of the exserting exercise and putting
that power into executâ—on Now in the former sense neither the Scripture so far as I understand nor the Church of England hath asserted such power in any Ecclesiastical persons since the Apostles who onely under Christ had a power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and autocratical Or thirdly For an eminent degree of power in Government so as that some acts thereof do solely belong unto him to perform regularly and in common order Now in this sense omitting the name as Zanchy said above and keeping our eye upon the thing it self seeing both the Scripture and the Church of England as also the practice of the whole Church through the world formerly and the most learned men of the reformed Churches of late all which have been evidenced above have constituted an order or degree of persons who of right had and ought to have the Regiment and Government over other Ministers as is plain not onely by the Apostles but also by the Evangelists Timothy and Titus as also by the perpetual necessity of the Church I must needs refer unto that fore-quoted sentence of Cyprian to this purpose and add here another of like effect out of him Haec sunt enim initia haereticorum ortus atque conatus Schismaticorum malè cogitantium Cypr. l. 3. Ep. 1. ut sibi placeant ut praepositum superbo tumore contemnant Sic de Ecclesiâ receditur sic altare prophanum foris collocatur sic contra pacem Christi ordinationem atque unitatem Dei rebellatur These are saith hee the beginnings of Hereticks the rise and struglings of ill minded Schismaticks to please themselves and with proud stomach to despise the Bishop for so this word must here be meant thence men depart from the Church thence the prophane altar of separation is placed elsewhere thence against the peace of Christ and against the Ordinance and unity appointed by God rebellion is raised Fourthly Sole Jurisdiction may be taken for exercising those Acts that of right belong to him to do wholly of his own head without ingagement to consult and advise with any or else for the sole power of acting but upon ingagement of taking with him the Judgement and opinion though not the governing power of others also Hence the Apostle in the former sense admonisheth that the Bishop as well as any other Minister and Elder Tit. 1.7 must not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that in the Government of the Church goeth upon his own head And in the latter sense is it that Cyprian than whom no man was more for the priviledge Episcopal and for entire obedience thereunto yet saith Cypr. l. 3. Ep. 10 Ad id vero quod scripserunt mihi compresbyteri nostri solus rescribere nil potui cum a primordio Episcopatus mei statuerim nihil sine consilio vestro sine consensu plebis mea privatim sententia gerere Unto that saith hee that my fellow Presbyters wrote unto mee I can alone return no answer for I determined from my first entrance into my office privately and of my own head without your counsel that are the Ministers and without the consent of the people to do nothing For the true understanding of which sentence and other like as also for a resolution of the question it self a few things must be severally and distinctly noted First That hee doth not in this overthrow what several times hee said before L. 1. Ep. 3. l. 3. Ep. 1. touching the obedience due from the whole Church to the Bishop but onely signifies that hee thinks it his duty to advise with them as theirs to be obedient unto him Secondly That this course of use then is not so necessary now when as all the motions and actings of the Bishop are laid forth and determined and hee obliged to operate and govern onely by them by the Laws and Canons which was not so fully done in that Fathers time Thirdly That this order is not observed therefore by those who are most Antiepiscopal not by the Brethren or Presbyters neither here nor beyond the Seas who do not call the people to all consultations but onely Presbyters either sacred or civil Lastly That this practice of Cyprian is ad amussim and exactly performed by the Bishops of England For The Bishops in the Church of England do nothing but by the advise of their Brethren and of the people First seeing they arrogate no power but what the Scripture the Canons of the Church and the Laws of the Land do allow and secondly that by these all whatsoever materially they do is already prescribed to them And in the third place those powers in Scripture Canons of the Church and Laws of the Nation are approved and confirmed both by their Brethren the Ministery in Convocation and by the people in the Parliament by their delegates it follows truly and really that the Bishops in England act nothing but in effect according to that Fathers example by the counsel of the Ministry and consent of the people Thus much for their assertion Brethrens proof As to their proof It is from Antiquity from the book of Ordination from the Common-prayer-book and from the Law First For Antiquity P. 47. they say in Cyprians time there were in Rome a number of the Clergy Answ who acted with the Bishop By this argument wee may infer strange consequences For the Parliament acts with the King So Acts run the Kings most excellent Majesty with the advice of the Lords and Commons c. And the Counsel acts with the King for that is common in proclamations The King by the advice of the Privy Counsel The question is not with whom the Bishops act as who hath the primary Power The Justices on the Bench act with the Judge but can they declare Law give the charge and pronounce sentence Wee heard above what Cyprians judgement was of the power of the Bishop what also out of tenderness and indulgence and to avoid offence and for better light not for more jurisdiction hee condescended unto also Next Proof 2 for that out of the book of Ordination that because it is asked the Minister to bee ordained whether hee will obey his Ordinary and other chief Ministers c. therefore there are other Ministers that have the power of jurisdiction As if this did not refer unto the Archbishop Answ or other officers of the Bishops To which because they cannot answer they object a place out of the Liturgy which shall bee spoken to in its time P. 48. The other place in the book of Ordination That because it is asked the Priest to be ordained if hee will administer the Doctrine Object and Sacraments and Discipline of Christ as the Lord hath commanded and as this Realm hath received the same therefore they say it was the intention of the Church to admit all Presbyters to have a share in Ecclesiastical jurisdiction That is It was the intention of the Church Answ to
admit all those to govern whom in that very question and the answer to it they did intend to oblige to subjection and obedience So gross is the Brethrens conscience to dare to utter and their confidence to think that so palpable a Calumny would pass undiscerned yea so ridiculous their hopes as to fancy it would bee beleeved To the third viz. that out of the Liturgy Proof 3 Because it is said in the Rubrick before the Communion Liberty given to the Minister by the Liturgy touching Communicants that the Minister is authorized to restrain notorious offenders from the Sacrament till they have openly declared themselves to have repented The Brethren query What is this but as much and as high jurisdiction as any Bishop can use in that particular Answ But first how shall wee make a coat for the Moon sometime they struggle as even lately if not at present for more power about the Sacrament and when my self mentioned this Rubrick unto one Mr. J. Cas that is no Cypher among them hee said it was not sufficient Again if the Brethren are by Law already instated in as much jurisdiction as any Bishop can use about the Sacrament and that is the greatest point why rest they not in it why blaspheme they the Common-prayer-book wherein it is contained why do they so wrestle imponere pelio ossam And make the Church and State as blocks to be For steps to mount unto their Prelacy But thirdly There are some Acts common in all governments and some proper A petty Constable may charge any man upon a warrant to assist him as well as the Sheriff of the County upon a writ Some kinde of share in government and exercise of Discipline was never denyed to a Minister as a Minister no more than a share with the Bishop in Preaching of the Word But Jurisdiction is a word of a louder sound than Discipline and the Government of the Church than some kinde of restraining a particular communicant Although those Acts belong to Government and are exercised by private Ministers yet they are about lesser things And also it is by concession and delegation not to bee challenged I think of right otherwise than as the officer of the Church appointed in her name to do that which of himself and as a private Minister hee could not do For then there must bee not as the Brethren say if the Bishops have sole Jurisdiction so many Popes that is six and twenty but sixty times six and twenty Popes in England For every Minister might then exclude whom hee pleased from the Communion and exercise an absolute tyranny upon the people And so much of their third proof Their last is from Law Proof 4 which because I do not understand it much that it belongs unto the Judges to determine Answ That the Bishops have appealed thereunto that my self have said above something to that point That * Vid. Tract of the R. Bp. Linc. now published of the Legality of the Bishops Courts c. Wherein the Kings Proclam and Judges sentence are recited it is declared already by the sentence of all the Judges Enrolled in the Courts of Record and by his late Majesties Proclamation and that it is like shortly to be further determined I supersede from further answering although I could Onely I may not pass the great inconsideration of the Brethren with so much virulency resisting the useful restitution of the Bishops into Parliament which is the interest of Christ himself of the Ministry and of the Kingdome First Though we are blessed be God all Christians yet our masters cause will probably bee minded a little more intently by those whom hee hath commissioned for that purpose the Ministry the honour and flower whereof are the Prelacy Again other persons have a vote in Parliament more immediately by their proxyes Why England should observe Episcopacy the Clergy none but in the Bishops Lastly The publick interest to bee concerned may well bee thought from not onely that engagement of thankfulness that lyes upon it unto Prelacy under whose Government and by whose Influence and through the effusion of the blood of whose members Religion hath been restored nor onely in regard they were by the Antient Laws even the first members next the head for the form was The Kings Majesty the Lords Spiritual and Temporal Nor onely in respect perhaps of some higher ingagements But from our experience the Mistress of fools For first neither King Lords nor Commons continued in power long after the Bishops ejectment And next hitherto wee have had no face of a Church no certainty of Doctrine no observation of Worship no exercise of Government to speak of but all things have gone to Babylonian confusion and antique Chaos Discite justitiam moniti The Phrygians will not learn till lasht they be If that amend us not then worse are wee I shall for close touching the Civil honour annexed unto Episcopacy in this Nation Zanch. confess cap. 25. Aph. 21. subjoyn the conclusion and judgement of the learned Zanchy and that in the confession of his Faith The conclusion is Episcoporum qui principes sunt politicam authoritatem non negari That the Civil Authority of Bishops which are also Magistrates or Princes is not denyed The explication follows Interim non diffitemur Episcopos qui simul etiam principes sunt praeter autoritatem Ecclesiasticam sua etiam habere jura politica Secularesque potestates quemadmodum reliqui habent principes jus imperandi secularia jus gladii nonnullos jus elegendi confirmandique Reges Imperatores aliaque politica constituendi administrandi subditosque sibi populos ad obedientiam sibi praestandam cogendi c. That besides their Ecclesiastical Authority they have also Civil Rights and SECULAR Powers and may constrain obedience unto such their powers c. which hee contradicts not in the observations Neither doth hee contradict it in his explication of that Aphorism And that place Mat. 20.25 It shall not bee so among you is understood by some to concern all Christians saith hee neither doth hee refute it SECT VI. The close of the Church-Controversie HAving thus far passed through all the five heads of motives unto Separation viz. The Doctrine the Worship the Assemblies the Discipline and the Government with replies unto them and having also vindicated them according to my weak arm by the sword of the spirit against the opposers of them I come now to close this whole dissertation His present Majesty hath indulged to the Brethren and their adherents very much in all the Premises May it prove successeful But his Grandfather King James having tasted of this Solunne geuse and wilde fowl whilst in Scotland and being pressed at his first coming as His Majesty now to the like here hee utters his judgement upon observation of Gods presence with this Church and Nation in these words We have seen the Kingdome under that form of Religion