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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A52055	Smectymnuus redivivus Being an answer to a book, entituled, An humble remonstrance. In which, the original of liturgy episcopacy is discussed, and quæries propounded concerning both. The parity of bishops and presbyters in scripture demonstrated. The occasion of the imparity in antiquity discovered. The disparity of the ancient and our moderne bishops manifested. The antiquity of ruling elders in the church vindicated. The prelaticall church bounded.	Smectymnuus.; Marshall, Stephen, 1594?-1655.; Calamy, Edmund, 1600-1666.; Young, Thomas, 1587-1655.; Newcomen, Matthew, 1610?-1669.; Spurstowe, William, 1605?-1666.	1654 (1654)	Wing M784; ESTC R223740	77,642	91

sed malus tantùm quia Antiprelaticus But he upbraids us with our Divisions Subdivisions so do the Papists upbraid the Protestants with their Lutheranisme Calvinisme and Zuinglianisme And this is that the Heathens objected to the Christians their Fractures were so many they knew not which Religion to chuse if they should turn Christians And can it be expected that the Church in any age should be free from Divisions when the times of the Apostles were not free and the Apostle tells us It must needs be that there be divisions in Greg. Naz. dayes there were 600 Errours in the Church do these any wayes derogate from the truth and worth of Christian Religion But as for the Divisions of the Antiprelatical party so odiously exaggerated by this Remonstrant Let us assure your Honours they have been much fomented by the Prelates whose practice hath been according to that rule of Machiavil Divide Impera and they have made these divisions afterwards complain'd of that which their Tyranny and Policy hath made It is no wonder considering the paths our Prelates have trod that there are Divisions in the Nation The wonder is our divisions are no more no greater and we doubt not but if they were of that gracious spirit and so intirely affected to the peace of the Church as Greg Naz. was they would say as he did in the tumults of the people Mitte nos in mare non erit tempest as rather then they would hinder that sweet Concordance and conspiration of minde unto a Government that shall be every way agreeable to the rule of Gods Word and profitable for the edification and flourishing of the Church A second thing we cannot but take notice of is the pains this Author takes to advance his Prelaticall Church and forgetting what he had said in the beginning that this party was so numerous it could not be summed tells us now these severall thousands are punctually calculated But we doubt not but your Honours will consider that there may be multi homines pauci viri and that there are more against them then for them And whereas they pretend that they differ from us onely in a Ceremony or an Organ-pipe which however is no contemptible difference yet it will appeare that our differences are in point of a superiour Alloy Though this Remonstrant braves it in his multiplied Queries What are the bounds of this Church what the distinction of the prefessours and Religion what grounds of faith what new Creed do they hold differenc from their Neighbours what Scriptures what Baptisme what meanes of Salvation other then the rest yet if he pleased he might have silenced his owne Queries but if he will needs put us to the answer we will resolve them one by one First if he ask what are the bounds of this Church we answer him out of the sixt of their late founded Canons where we finde the limits of this Prelatical Church extend as farre as from the high lofty Promontory of Archbishops to the ●erra incognita of an c. If what Distinction of professors and Religion we answer their worshipping towards the East and bowing towards the Altar prostrating themselves in their approches into Churches placing all Religion in outward formalities are visible differences of these professours and their Religion If what new Creed they have or what grounds of Faith differing from their Neighbours we answer Episcopacy by divine right is the first Article of their Creed Absolute and blinde obedience to all the Commandements of the Church that is the Bishop and his Emissaries election upon faith foreseen the influence of works into Iustification ●alling from grace c. If what Scripture we answer the Apocrypha and unwritten Traditions If what Baptism a Baptism of absolute Necessity unto salvation and yet unsufficient unto salvation as not sealing grace to the taking away of sinne after Baptisme If what ●u●harist an Eucharist that must be administred upon an Altar or a Table set Altar-wise railed in an Eucharist in which there is such a presence of ●hrist though Modum nesciunt as makes the place of its Administration the throne of God the place of the Residence ●f the Almighty and impresseth such a holinesse upon it as makes it not only capable but worthy of Adoration If what Christ a Christ who hath given the same power of absolution to a Priest that himselfe hath If what Heaven a Heaven that hath a broad way leading thither and is receptive of Drunkards Swearers Adulterers c. such a heaven as we may say of it as the Indians said of the heaven of the Spaniards Unto that heaven which some of the Prelaticall Church living and dying in their scandalous sinnes and hatefull enormities go to let our soules never enter If what meanes of Salvation we answer confession of sinnes to a Priest as the most absolute undoubted necessary infallible meanes of Salvation Farre be it from us to say with this Remonstrant We do fully agree in all these and all other Doctrinall and practicall points of Religion and preach one and the same saving truths Nay we must rather say as that holy Martyr did We thank God we are none of you Nor do we because of this dissension feare the censure of uncharitableness from any but uncharitable men But it is no unusuall thing with the Prelates and their party to charge such as protest against their corrupt opinions and wayes with uncharitablenesse and Schisme as the Papists do the Protestants and as the protestants do justly recriminate and charge that Schisme upon the Papists which they object to us So may we upon the Prelates And if Austin may be judge the Prelates are more Schismaticks then we Quicunque saith he invident bonis ut quaerant occasiones excludendi eos aut degradandi vel crimina sua sic defendere parati sunt si objecta vel prodita fuerint ut etiam conventiculorum congregationes vel Ecclesiae perturbationes cogitent excitare jam schismatici sunt Whosoever envie those that are good and seeke occasions to exclude and degrade them and are so ready to defend their faults that rather then they will leave them they will devise how to raise up troubles in the Church and drive men into conventicles and corners they are the Schismaticks And that all the world may take notice what just cause we have to complain of Episcopacie as it now stands we humbly crave leave to propound these Queries Queries about Episcopacie WHether it be tolerable in a Christian Church that Lord Bishops should be held to be Iure Divino And yet the Lords day by the some men to be but Iure Humano And that the same persons should cry up Altars in stead of Communion-Tables and Priests in stead of Ministers and yet not Iudaize when they will not suffer the Lords Day to be called the sabbath-Sabbath-day for feare of Iudaizing Whereas the word Sabbath is

a generall word signifying a day of rest which is common as well to the Christian Sabbath as to the Jewish Sabbath and was also used by the Ancients Ruffinus in Psal. 47. Orig●n Hom. 23. in Num. Gregory Nazian Whether that assertion No Bishop No King and no Ceremonie no Bishop be not very prejudiciall to Kingly Authority For it seemes to imply that the Civill power depends upon the Spiritual and is supported by Ceremonies and Bishops Whether seeing it hath been proved that Bishops as they are novv asserted are a meere humane Ordinance it may not by the same Authority be abrogated by vvhich it vvas first established especially considering the long experience of the hurt they have done to Church and State Whether the advancing of Episcopacie into Ius Divinum doth not make it a thing simply unlavvfull to submit to that Government Because that many consciencious men that have hitherto conformed to Ceremonies and Episcopacy have done it upon this ground as supposing that Authority did not make them matters of vvorship but of Order and Decencie c. And thus they satisfied their consciences in ansvvering those Texts Colos. 2.20 21 22. Matth. 15.9 But novv since Episcopacy comes to be challenged as a Divine Ordinance hovv shall vve be responsible to those Texts And is it not as it is novv asserted become an Idoll and like the Brazen Serpent to be ground to povvder Whether there be any difference in the point of Episcopacy betweene Ius Divinum and Ius Apostolicum Because we finde some claiming their standing by Ius Divinum others by Ius Apostolicum But we conceive that Ius Apostolicum properly taken is all one with Ius Divinum For Ius Apostolicum is such a Ius which is founded upon the Acts and Epistles of the Apostles written by them so as to be a perpetuall Rule for the succeeding Administration of the Church as this Author saith Pag. 20. And this Ius is Ius Divinum as well as Apostolicum But if by Ius Apostolicum they mean improperly as some do such things which are not recorded in the Writings of the Apostles but introduced the Apostles being living 〈…〉 be rightly said to be Iure Apostolico nor such things which the Apostles did intend the Churches should be bound unto Neither is Episcopacie as it imports a superioritie of power over a Pre●byter no not in this sense Iure Apostolico as hath beene already proved and might further be manifested by divers Testimonies if need did require We will only instance in Cassander a man famous for his immoderate moderation in controverted Points of Religion who in his Consultat Articul 14. hath this saying An Epis●opatus inter ordines Ecclesiastic●s ponendus sit inter Theologos Canonistas non convenit Convenit autem inter omnes Apostolorum aetate inter Presbyterum Episcopum nullum discrimen fuisse c. Wether the distinction of Beza between Episcopus Divinus Hum●nu● Diabolicus be not worthy your Honours consideration By the Divine Bishop he meanes the Bishop as he is taken in Scripture which is one and the same with a Presbyter By the humane Bishop he meanes the Bishop chosen by the Presbyters to be President over them and to rule with them by fixed Lawes and Canons By the Diabolical Bishop he means a Bishop with sole power of Ordination and Jurisdiction Lording it over Gods heritage and governing by his owne will and authority Which puts us in minde of the Painter that Limned two pictures to the same proportion and figure The one he reserved in secret the other he exposed to common view And as the phansie of beholders led them to censure any line or proportion as not done to the life he mends it after direction If any fault be found with the eye hand foot c. He corrects it till at last the addition of every mans fancy had defaced the first figure and made that which was the Picture of a man swell into a monster Then bringing forth this and his other Picture which hee had reserved he presented both to the people And they abhorring the former and applauding the latter he cried Hunc populus fecit This deformed one the People made This lovely one I made As the Painter of his Painting so in Beza's sense it may be said of Bishops God at first instituted Bishops such as are all one with Presbyters and such are amiable honourable in all the Churches of God But when men would be adding to Gods institution what power preheminence Jurisdiction Lordliness their phansie suggested unto them this divine Bishop lost his Original beauty and became to be Humanus And in conclusion by these and other aditions swelling into a Pope Diabolicus Whether the Ancient Fathers when they call Peter Marke Iames Timothy and Titus Bishops did not speak according to the Language of the times wherein they lived rather then according to the true acception of the word Bishop and whether it be not true which is here said i● this Book that they are called Bishops of Alexand●iae Ephes●s Hierus●lem c in a very improper sense because they abode at those p●ac●s a longer time then at other places For su●e it is if 〈…〉 and and I●mes Apostles which are Bishops over the whol● 〈◊〉 and the Apostles made Mark● ●imothy and Titus 〈…〉 c. it seemes to us that it would have been a great sin in them to limit themselves to one particular Diocesse and to ●eave that calling in which Christ had placed them Whether Presbyters in Scripture are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that it is an office required at their hands to rule and to govern as hath bin proved in this Book The Bishops can without sin arrogate the exercise of this power to themselves alone and why they may not with the same lawfulness impropriate to themselves alone the Key of Doctrine which yet notwithstanding al would condemn as well as the Key of Discipline seeing that the whole power of the Keys is given to Presbyters in Scripture as well as to Bishops as appears Mat. 16.19 where the power of the Keys is promised to Peter in the name of the rest of the Apostles and their successors given to all the Apostles and their successors Mat. 18.19 Iohn 20.23 And that Presbyters succeed the Apostles appears not onely Mat. 28.20 but also Acts. 20.28 where the Apostle ready to leave the Church of Ephesus commends the care of ruling and feeding it to the Elders of that Church To this Irenaeus witnesseth lib 4 cap. 43.44 This Bishop Iewell against Harding Artic. 4. Sect. 5 6. saith that all Pastors have equall power of binding and loosing with ●eter Whether since that Bishops assume to themselves power temporall to be Barons and to sit in Parliament as Judges and in Court of Star-Chamber High Commission and other Courts of Justice and also power spirituall over Ministers and People to ordain silence suspend

them SECT XIII But it seemes our Remonstrant soared above these times even as high as the Apostles dayes for so he saith If our Bishops challenge any other spiritual power then was by Apostolike Authority delegated to and required of Timothy and Titus and the Angels of the seven Asian Churches let them be DISCLAIMED as VSVRPERS And the truth is so they deserve to be if they doe but challenge the same power that the Apostle did delegate to Timothy and Titus for Timothy and Titus were Evangelists and so moved in a Sphere above Bishops or Presbyters For Timothy it is cleare from the letter of the Text 2 Tim. 4.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doe the work of an Evangelist if Timothy had been but a Presbyter or Bishop Paul had here put him upon imployment Vltra Sphaeram Activitatis And to any man that will but understand and consider what the Office of an Evangelist was and wherein it differed from the Office of a Presbyter or Bishop it will be manifest that Timothy and Titus were Evangelists and no Bishops for the title of Evangelist is taken but two wayes either for such as wrote the Gospel and so we doe not affirme Timothy and Titus to be Evangelists or else for such as taught the Gospel and those were of two sorts either such as had ordinary places and ordinary gifts or such whose places and gifts were extraordinary and such Evangelists were Timothy and Titus and not Bishops as will appeare if we consider what was the Difference between the Evangelists and Bishops Bishops or Presbyters were tyed to the particular care and tuition of that flock over which God had made them Overseers Acts 20.28 But Evangelists were not tyed to reside in one particular place but did attend upon the Apostles by whose appointment they are sent from place to place as the necessity of the Churches did require As appeares first in Timothy whom Saint Paul besought to abide at Ephesus 1. Tim. 1.3 which had beene needlesse importunity if Timothy had the Episcopall that is the Pastorall charge of Ephesus committed to him by the Apostles for then he might have laid as dreadful a Charge upon him to abide at Ephesus as he doth to Preach the Gospel But so far was Paul from setling Timothy in Cathedrâ in Ephesus that he rather continually sends him up and down upon all Church-services for we finde Acts. 17.14 that when Paul fled from the tumults of Berea to Athens he left Silas and Timothy behinde him who afterwards comming to Paul to Athens Paul sends Timothy from Athens to Thessalonica to confirm the Thessalonians in the faith as appears 1 Thes. 3.1.2 from whence returning to Paul to Athens again the Apostle Paul before he left Athens and went to Corinth sent him and Silas into Macedonia who returned to him again to Corinth Act. 18.5 afterwards they travelled to Ephesus from whence we read Paul sent Timothy and Erastus into Macedonia Act. 19.22 wither Paul went after them and from whence they and divers other Breathren journied into Asia Acts 20.4 All which Breathren Paul calls as it is probable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the messengers of the Churches 2. Cor. 8.23 And being thus accompanied with Timothy and the rest of the Bretheren he comes to Miletum and calls the Elders of the Church of Ephesus thither to him of which Church had Timothy been Bishop the Apostle in stead of giving the Elders a charge to feed the flock of Christ would have given that charge to Timothy and not to them And secondly the Apostle would not so have forgotten himself as to call the Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before their Bishops face Thirdly It is to be conceived the Apostles would have given them some directions how to carry themselves towards their Bishop but not a word of this though Timothy were then in Pauls presence and in the presence of the Elders The cleare evidence of which Text demonstrates that Paul did not leave Timothy at this time as Bishop of Ephesus But it is rather evident that he took him along with him in his journey to Hierusalem and so to Rome for we find that those Epistles Paul wrote while he a prisoner bear either in their inscription or some other passage of them the name of Timothy as Pauls companion viz. The Epistle to the Philippians C●lossians Hebrewes Philemon which Epistles he wrote in bonds as the contexture which those two learned professors the one at Heydelburg the other at Saulmur make of Saint Pauls Epistles doth declare So that it appears that Timothy was no Bishop but a Minister an Evangelist a fellow labourer of the Apostles 1 Thes. 3.1 an Apostle a Messenger of the Church 2 Cor. 8.3 a Minister of God 1 Thes. 3.2 these titles the Holy Ghost gives him but never the title of a Bishop The like we finde in Scripture concerning Titus whom Paul as it is conceived by learned men did first assume into the fellowship of his Labors in the place of Iohn and made him his companion in his journy through Antioch to Hierusalem so we find Gal. 2.1 from thence returning to Antioch againe from thence he passed through Syria and Cilicia confirming the Churches and from Cilicia he passed to Creet where having Preached the Gospel and plainted Churches he left Titus there for a while to set in order things that remaine Yet it was but for a while he left him there for in his Epistle which he wrote to him not many yeares after he injoynes him to come to him to Nicopolis where he did intend to winter but changing that purpose sends for him to Ephesus where it seemes his Hyemal station was and from thence sends him before him to Corinth to enquire the state of the Corinthians His returne from thence Paul expects at Troas and because comming thither he found not his expectation there he was so grieved in his spirit 2 Cor. 2.12 that he passed presently from thence into Macedonia where Titus met him and in the midst of his afflictions joyed his spirits with the glad tydings of the powerful and gracious effects his first Epistle had among the Corinthians 2 Cor. 7 5 6 7. Paul having there collected the Liberalities of the Saints sends Titus againe to the Corinthians to prepare them for the same service of Ministring to the necessities of the Saints 2 Cor. 8.6 And makes him with some others the Conveyers of that second Epistle to the Corinthians All these journey es to and fro did Titus make at the designment of the Apostle even after he was left in Creet Nor doe we finde that after his first removal from Creet he did ever returne thither We read indeed 2 Tim. 4.10 he was with Paul at Rome and from thence returned not to Creet but into Dalmatia All which doth more then probably shew it never was the Intendment of the Apostle to

deprive excommunicate c. their spiritual power be not as dangerous though both be dangerous and as much to be opposed as their temporal 1 Because the spiritual is over our consciences the temporal but over our purses 2 Because the spiritual have more influence into Gods Ordinances to defile them then the temporal 3 Because spiritual judgements and evils are greater than other 4 Because the Pope was Antichrist before he did assume any temporal power 5 Because the Spiritual is more inward and lesse discerned and therefore it concerns all those that have Spiritual eyes and desire to worsh●y God in spirit and truth to consider and endeavour to 〈…〉 Spiritual usurpations as well as their Temporal Whether A●rius be justly branded by Epiphanius and Austin for a Here●●cke as some report sor affirming Bishops and Presbyters to be of an equal power Wee say as some report for the truth is he is charged with heresie meerly and onely because he was an Arrian As for his opinian of the parity of a Presbyter with a Bishop this indeed is called by Austin proprium dogma Aerii the proper opinion of Aerius And by Epiphanius it is called Dogma suriosum stolidum a mad and foolish opinion but not an heresie neither by the one nor the other But let us suppose as is commonly thought that he was accounted an Heretick for this opinion yet notwithstanding that this was but the private opinion of Epiphanius and borrowed out of him by Austin and an opinion not to be allowed appeares First because the same Authors condemne Aerius as much for reprehending and censuring the mentioning of the dead in the publ●que prayers and the performing of good works for the benefit of the dead And also for the reprehending stata jejunia and the keeping of the week before Easter as a solemne Fast which if worthy of condemnation would bring in most of the reformed Churches into the censure of Heresie Secondly because not onely Saint Hierome but Austin himself Sedulius Primasius Chrysostome Theodoret O●cumenius Theophilact were of the same opinion with Aerius as Michael Medina observes in the Council of Trent and hath writen Lib. 1. de sacr hom origine and yet none of these deserving the name of Fools much lesse to be branded for Hereticks Thirdly because no Councell did ever condemne this for Heresie but on the contrary Concilium Aquisgranens sub Ludovico ●io Imp. 1. anno 816. hath approved it for true Divinity out of the Scriture That Bishops and Presbyters are equal bringing the same texts that Aerius doth and which Epiphanius indeed undertakes to answer but how slightly let any indifferent Reader judge Whether the great Apostasie of the Church of Rome hath not been in swerving from the Discipline of Christ as well as from the doctrine For so it seems by that text 2. Thess. 2.4 And also Revel 18.7 and divers others And if so then it much concernes all those that desire the purity of the Church to consider how neere the Discipline of the Church of England borders upon Antichrist lest while they endeavour to keep out Antichrist from entring by the door of doctrine they should suffer him secretly to creep in by the door of Discipline especially considering what is here said in this Booke That by their own confession the Discipline of the Church of England is the same with the Church of Rome Whether Episcopacie be not made a place of Dignity rather then Duty and desired onely for the great revenues of the place And whether if the largenesse of their revenues were taken away Bishops would not decline the great burthen and charge of soules necessarily annexed to their places as much as the ancient Bishops did who hid themselves that they might not be made Bishops and cut off their cares rather then they would be made Bishops whereas now Bishops cut off the eares of those that speak against their Bishopricks How it comes to pass that in England there is such increase of Popery Superstition Arminianism and prophaneness more then in other Reformed Churches Doth not the root of these Disorders proceed from the Bishops and their adherents being forced to hold correspondencie with Rome to uphold their greatness and their Courts and Canons wherein they symbolize with Rome And whether it be not to be feared that they will rather consent to the bringing in of Popery for the upholding of their dignities then part with their dignities for the upholding of Religion Why should England that is one of the chiefest Kingdomes in Europe that separates from Antichrist maintain and defend a Discipline different from all other Reformed Churches which stand in the like Separation And whether the continuance in this Discipline will not at last bring us to communion with Rome from which we are separated and to separation from the other Reformed Churches unto which we are united Whether it be fit that the name Bishop which in Scripture is common to the Presbyters with the Bishops and not only in Scripture but also in Antiquity for some hundreds of yeers should still be appropriated to Bishops and ingrossed by them and not rather to be made common to all Presbyters and the rather because First we finde by woful experience that the great Equivocatithat lieth in the name Bishop hath been and is at this day a great prop and pillar to uphold Lordly Prelacy for this is the great Goliah the master-piece and indeed the onely argument with which they think to silence all opposers to wit the Antiquity of Episcopacie that it hath continued in the Church of Christ for 1500 yeers c. which argument is cited by this Remonstrant ad nauseam usque usque Now it is evident tha● this ●r●ument is a Paralogism depending upon the Equivocation of the 〈◊〉 ●●shop For Bishops in the Apostles time were the s●me with Pre●byters in name and office and so for a good wh●le after An● when afterwards they came to be disting●●shed the ●i●hops of th●●rimitive times differed as much from o●●s now as Rome anci●nt ●rom Rome at this day as hath been su●fi●ie●●ly decl●●ed in this Book And the best way to confute this ●rgumen● i●●y h●nging in a Community of the name Bishop to a Presby●er a● w●ll 〈…〉 a ●●shop Secondly becau●● we ●in●e 〈…〉 late Innovators which have so much disturbed 〈…〉 p●r●ty of our Church did first begin w●●h the al●●ratio● 〈…〉 and by changing the word Table into the word Altar and the word Minister into the word Priest and the wo●d Sacr●ment into the word ●acrifice have endeavoured to bring in the Popish Mass. And the Apost●e exhorts us 2 Tim. 1.13 T● hold fast the form of sound words and 1 Tim. 6.20 To avoid the prophane novelties of words Upon which text we will only mention what the Rhemists have commented which we conceive to be worthy consideration Nam instruunt nos non solùm docentes s●d eti●m errantes The Church