A discovrse opening the natvre of that episcopacie, which is exercised in England wherein with all humility, are represented some considerations tending to the much desired peace, and long expected reformation, of this our mother church / by the Right Honourable Robert Lord Brooke. Brooke, Robert Greville, Baron, 1607-1643. 1641 Approx. 271 KB of XML-encoded text transcribed from 74 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A29665 Wing B4911 ESTC R17972 12868101 ocm 12868101 94761 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A29665) Transcribed from: (Early English Books Online ; image set 94761) Images scanned from microfilm: (Early English books, 1641-1700 ; 256:E177, no 22) A discovrse opening the natvre of that episcopacie, which is exercised in England wherein with all humility, are represented some considerations tending to the much desired peace, and long expected reformation, of this our mother church / by the Right Honourable Robert Lord Brooke. Brooke, Robert Greville, Baron, 1607-1643. [8], 124 (i.e. 130) p. Printed by R. C. for Samuel Cartwright ..., London : 1641. Reproduction of original in Thomason Collection, British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Church of England -- Discipline. Church of England -- Government. Episcopacy -- Early works to 1800. 2003-08 TCP Assigned for keying and markup 2003-09 SPi Global Keyed and coded from ProQuest page images 2003-10 Rina Kor Sampled and proofread 2003-10 Rina Kor Text and markup reviewed and edited 2003-12 pfs Batch review (QC) and XML conversion HONI SOIT QVI MAL Y PENSE blazon or coat of arms A DISCOVRSE OPENING THE NATVRE OF THAT EPISCOPACIE , WHICH IS EXERCISED IN ENGLAND . Wherein , With all Humility , are represented some Considerations tending to the much-desired Peace , and long expected Reformation , of This our Mother Church . By the Right Honourable ROBERT LORD BROOKE . LONDON , Printed by R. C for Samuel Cartwright , and are to be sold at the signe of the Hand and Bible in Ducke-Lane . 1641. TO THE MOST NOBLE LORDS , WITH THE HONORABLE KNIGHTS , CITIZENS , AND BURGESSES , Now assembled in PARLIAMENT . IN Epistles Dedicatory , sometimes men render an account to the world , by what Principles they were Led to such a worke Sometimes they maintaine and strengthen , what they have done , by New Arguments . Sometimes ad captandam Benevolentiam , they present their whole Designe , in a briefe Epitomy , that so they may invite the Reader . But I shall doe None of These . The first I need not : For if the Ten Kings must hate the Whore , Eate her flesh , and Burne her with her fire ; Will not every good Christian offer himselfe a ready Servant to This Worke , a Willing Souldier under this Standard ? The Second , I cannot ; without questioning my owne Diligence , or ( which is worse ) my Readers Gentlenesse : Either of which every Writer carefully shunneth . The third I will not , left I be injurious to my selfe : For , Humane Nature is ever Novorum avida ; and the Soule of vast comprehension ; the Booke therefore would seeme but Crambe bis cocta , to All that read the Epistle ; and but create a nausea to Those that had already gathered all , by viewing the Breviate . If it be the Glory of a King's Daughter to be clothed in Needle-worke ; surely This poore Birth will need more then Fig-leaves , to make it Beautifull . When it is Cloathed with its Best Robes , It will not be worthy to appeare in so Great a Presence . How much lesse then , when presented only in a bare and naked Sceleton ? The Worke then of These Lines , is to lay prostrate at Your Feet ( most Noble Lords , and Gentlemen ) the Retirements of Your Humble Servant in the Last Recesse . If you shall aske mee , how I dare take the boldnesse to interrupt Your more serious Thoughts , with These Things of Little Worth : All I shall plead for my selfe is but This , the bow must be sometimes unbent ; and if then This Pamphlet may be called for , it is all I aspire to . For , Your Protection , and Your Patronage , not Your Trouble , is My Request : Of which being no whit Doubtfull ; with all Humility commending This to Your Noble Favour ; Your selves and Counsels to the Almighty ; I crave le●ve for ever to remaine Your most obliged and devoted Servant ROBERT BROOKE . The CONTENTS of the Sections , and Chapters , in the following Discourse . SECT . I. CHAP. I. THe Subject Stated Not a Bishops Name , but Office Opposed : nor Office in generall , but Such . Such a Bishop repug●nt to State-Policie ; Antiquity ; Scripture . The Method pro●unded for the first Section , containing Arguments drawne ●●om State-Policie . fol. 1. Chap. II. Of Our Bishops Birth ; how unsuitable to his Office : how Hurtfull to Himselfe and Others : How incongruous ● State-Policie . 3 III. A Bishops Breeding not fit for his Calling : against Rules of Policie . Some Objections answered . 5 IV. Of Our Bishops Election ; whether suitable to State-Policie . Of his Office : Principles , or Maximes , by which hee governeth : and Practice according to Those Principles . 11 V. Of the Nature of Indifference ; what it is : and in what i● h●th place : whether in Re , or onely in Appearance to our Understandings . 19 VI. Where the Power of Indifferent Things seemes to be fixed : whether in the Church , or not : or if in the Church , How farre . Of the Churches Deciding Commanding Power . Of Doubts , and how we must deport our selves under Doubts . 30 VII . Of the Consequents to a Bishops Office. His Relations Vpward and Dependances . Of his Vote in Parliament . Relations Downward : How repugnant to State Policie . 35 VIII . What Good our Bishops can do to the State , is examined , whether they have beene , or can be , friends to Monarchy , or Civill Government . 42 IX . How suitable such Episcopacie can be to Monarchy , is farther considered . Whether the Best forme of Church Government be Monarchicall . Whether other Formes may not well stand with Civill Monarchy . How Church and State Goverment differ and agree . 48 X. Who it is that opposeth , and exalteth himselfe above all that is called God. Who is properly a Papist : and what is Popery : Why the Pope is most properly Antichrist : How such Episcopacy differs , or agrees with Popery . 53 SECTION II. Considereth how Consonant such Episcopacy is either to sound Antiquity or Scripture . Chap. I. Some Antiquities produced by a late most Learned and Reverend Patron of Episcopacie , are discussed . 65 II. Our Bishops Election , Delegation , &c. Examined by Antiquity . 69 III. Of Ordination , whether proper onely to Bishops : or equally committed to all Presbyters : discussed by Ancient Authorities . 72 IV. Of the Name and Office of a Bishop in Scripture . How little , or how much the Scripture makes for , or against Bishops , Diverse Texts are discussed . 75 V. What forme of Church Government seemes most consonant to Scripture . Whether Monarchicall , Aristocraticall , or Democraticall . 81 VI. Of the consequemts that may possibly follow the change of Church Government . Of the great danger of Schismes , Sects and Heresies . Of One new Sect to come in the Last Dayes . Whether Bishops , can keepe the Church from Schismes , Sects , &c. What is , or who are the Cause of most Schismes among us . 86 VII . The danger of Schismes and Sects more fully discuss'd : the Nature and Danger of Anabaptisme , Separatisme , and Unlicensed Preaching . The conclusion with an affectionate desire of peace and union . 98 ERRATA . PAge 4. line 24. Affection , for Affectation p. 19. l. 2. Indifferent , for indifference . p. 26. l. 35. at one any time , for at any one time . p. 5. l. ●0 . Ioy for Ivy. p. 56. l. 11. may be the more , for may be more . p. 88. l. 2. of all Civill , &c. for of all . Civill , &c. p. 94. l. 32. Orders , for Orders from Rome . p. 98. l. 7. dele now . A DISCOVRSE OPENING THE NATVRE OF THAT EPISCOPACY WHICH IS EXERCISED IN ENGLAND : Wherein , with all humility , are represented some Considerations tending to the much-desired Peace , and long expected Reformation , of this our Mother Church . CHAP. I. IAyme not at Words , but Things ; not loving to fight with Shadowes . It is not the Looke , much lesse the Name of a Bishop that I feare , or quarrell with ; it is his Nature , his Office , that displeaseth me . Nor yet his Nature , or Office in Generall ; but Such , and so cloathed , or rather veyled , with such and such adjuncts . For to me the Word Bishop-signifies , either one that is to Preach , Administer the Sacraments , Exhort , Reprove , Convince , Excommunicate , &c. not only in some one distinct Congregation , his owne Parish ; but in many , severall Congregations crowded up together in one strange ( and , for long , unknowne ) word , a Diocesse . Or one who hath to all this added , not onely the name of a Civill Lord , ( with which bare name , or shadow , I fight not ) but also a vast , unweldy ( I had almost sayd unlimited ) Power in Civill Government ; which must needes draw on a mighty Traine , and cloath it selfe with glorious Robes of long extended and magnifique stiles , scarce to be marshal'd by a better Herald than Elibu , who could give no Titles . Or in the last place , ( which should be first ) a true faithfull Overseer , that , over one single Congregation , hath a joynt care with the Elders , Deacons , and rest of the Assembly , who are all fellow helpers , yea servants each to others faith . This last is a Bishop , of the first Institution ; of Christs allowance ; setled in divers Churches , even in the Apostles times . The first is of the second Century , when Doctrine , Discipline , all Religion , began to waine . For even then Mysterious Antichrist was not onely conceived , but beganne to quicken . The second rose last , ( though first intended by the Churches Enemy . ) Rising up while the world was busie , looking all one way ; as amaz'd at the new Beast , successour to the Dragon . This is now our Adversary ; One monstrously compounded , of different , yea opposite Offices ; and those the greatest , both Ecclesiasticke and Civill : for which he seemes no way able , no way fit ; and that for many reasons , which may be brought from Scripture , Church-Antiquity , State-Policy . I shall begin with the last , ( as that I now ayme at most . ) Here let us view our Bishop a while as a private man , before his Office. Next as a Lord over Church and State , in his Office. Then , with some necessary Consequents to his Office ; as now it is exercised in this Kingdome . Thus shall we quickly judge how sutable to true Policy of State , are either the Antecedents , Concomitants , or Consequents , of this too officious , two-headed Bishop . Antecedents to his Office , are his Birth , Education , Election , Ordination , &c. Concomitants , ( or rather Ingredients ) we may call , that almost illimited power , both Intensive , in sole Ordination ; Jurisdiction ( Directive ; by Injunctions , Canons , &c. Corrective , by Excommunication , Suspension , Deprivation , &c ▪ ) As also Extensive , over so vast a Diocesse . Hither also wee may referre his power Iuridicall or Legislative , in Parliament ; Judiciall in many Great , yea Civill Tribunals . And ( of all monsters most ugly ) his power Delegative : then which this sunne hath seene nothing more monstrous , at least as of late it hath beene exercis'd . By Consequents I meane his Relations , ( acquired by his office ) both Vpward , to his Soveraigne , Creator , Benefactors ; as Downward , to his owne family , Creatures , and hang-by Dependants . CHAP. II. LEt us begin with Antecedents ; in them the first . Which we shall finde very unsutable , to his after acquired office . For the most part he is Ex faece plebis ; humi-serpent ; of the lowest of the people ( an old complaint . ) Now for such a low borne man , to be exalted high , so high , and that not gradatim , but per saltum too , as oft it is ( in one of few , or no Schoole Degrees ; which yet indeede at best are scarce degrees to the Civill honour of a Peer● ; ) must needes make as great a Chasme in Politickes , as such leapes use to doe in Naturalls . A great Evill must it be , and that both in himselfe , and to himselfe from others . In others eye , his honour will be the object , not so much perhaps of envy , as scorne : while every man of lowest worth , will still value himselfe at as high a rate , and still conceive he wanted not the vertuous desert , but fortunate reward , a Bishop had . Now every Action will from hence displease , sith unexpected , sudden happinesse , is oft times fault enough . Now That fitting deportment , which may but expresse the just dignity of his place , & answere the majesty of his high calling , shall be esteem'd but pride , insolence , and at best but affection . And from some such displeasing action , or gesture , ( though but surmis'd on some groundlesse fancy , ) oft his very person comes to be distasted : and then adieu all effectuall good , which his words or actions , else , might soone effect . Sure the chiefe Dominion of Gospell Ministers should be in That , the Lord and master of the Gospell so much requires ; My sonne , give me thy heart . If a Minister once come to lose the heart , and affections of his people , he may indeede study some way to force their bodies ; but shall scarce ever winne a soule , or save a sinner . Homo duci vult , cogi non potest : if you can fasten any force on his whole person , it must be that of Love. For sure the Gospell constraint , is onely that of Love. The love of Christ constraineth . This , and this onely is an irresistible Attractive , an uncontroulable constraint . Thus is the Minister , the Bishop hurt , in regard of Others . In regard of Himselfe : sudden great changes are dangerous in Nature : the skilfull Grasier , the expert Gardiner , will not translate from barren to an over-fruitfull soile ; for this suffocates the Spirits , and destroyes the Plant. The sudden unexpected newes of a sonnes life , ( which was reported dead ) was the death of the Parent , as we read in Roman Histories . High places cause a swimming in the braine : your Faulkners seele a Pigeons eye , ( when they would have her soare high ) to prevent a vertigo . I conceive from this Reason , and mainely from this , it was the good pleasure of the Spirit , that under the Law , when the Church had an influence into state affaires , the High Priest should be chosen out of one eminent family , of the stocke of Levie : and some of the Kings of Israel are reproved by God , for that they chose their Priests out of the meanest of the people . He that is to goe in and out before the people , and is their guide , must be without blemish . Those Horses which are designed to a lofty Ayre , and generous manage , must be of a Noble race . Non bene conveniunt , nec in una sede morantur , Majestas & Origo plebeia . The Vapours which by the sunne are raised to a great height , even to the second Region , being of so meane a Progeny , are but the matter of hayle , snow , raine , storme , and tempest , which by Historians are observ'd to bee the frequent Prognostickes , or at least companions of Wars , and confusions . CHAP. III. BUt some will say , this defect ( in Birth ) may bee repaired in Breeding : else we shut the doores of hope , ( and by Consequence of Industry ) to Cicero , Marius , and such other Worthies ; who though but of a low Pedegree , may advance themselves even to the Helme , and there approve themselves men admirable , in the way of Government . 'T is true , Art oft-times helpeth Nature : some men of smal beginnings , by their vertues have deserved for a Motto , and impreso , the Poets words , — Et quae non fecimus ipsi , Vixea nostra voco — But when was this seene in a Bishop ? Let us therefore , in the next place , examine their Breeding ; and see whither in probability , that be not as disadvantagious to their Office , as their Birth . Our Education , ( if we intend service in way of Civill Policy ) must be in converse with those who are therein Arts Masters : or in reading their writings : or lastly , and mainely , in an happy use of both . Neither of the two former , hardly both together , can make us so expert , as Practice . Scribendo discimus scribere . Long , Active , costly , and dangerous Observations , are the onely way to make a wise States-man . Now when these Gentlemen , I meane , the most refined wits amongst them , ( for others come not within our question ; ) designe the Ministeriall Function , they either lay aside Divinity , and so God is displeased : or else they labour seriously in the more spirituall pathes ; and then the Common Weale is by them deserted . For , these two ( so different ) studies , cannot goe forward pari passu . A Minister cannot serve God and Mammon . I know other men think otherwise , ( of these Studies ) but I conceive the case is cleare : For sure the complaints of good men , Canòns and Act● of Councels ( forbidding Ministers to meddle in State affaires ) and the Answers of our owne breasts prove this truth more then sufficiently . You shall have St. Austin ( in his 81. Epist. ) complaining , that worldly affaires distracted his thoughts from his calling : and S. Cyprian apprehends , those great per●ecutions were but just consequences of the Clergies guilt in this kinde . Gregory the great was much troubled to feele himselfe under that load . Secondly , Canons and Councells discover their judgments fully in this point ; so Can. 6.8 . and 83. of the Apostles . Councells also doe the same ; Con. Carthag . Can. 16. Counc . Calced . Can. 3. and thus still they did while Canons and Councels did at all study the advancement of Christs Kingdome . I confesse of later times , Ministers ( like Water-men ) have looked one way and row'd another ; so that perhaps now you may finde Canons of another straine . But thirdly , ( which may answer all Objections ) let every good Minister examine but his own breast , his own heart ; and then let him speake . I am sure , to those who maintaine such Prelaticall Bishops , this absurdity will follow ; that to one man the whole power may be given , both in Civilibus , & Ecclesiasticis : a Thing , which God thought Christ onely fit for ; and so on His shoulders onely , did he place the Worlds Government . Yet some will perhaps affirme , Both these compatible , and this by example from Gods owne Injunctions , to some of the Ministers , under the Law , in the Jewish Polity . But I answere , first ; There are Two maine things in which our Ministery , and the Jewes ( of old ) doe differ . First , all their solemne externall worship , ( at least most part of it ) lay in Bodily Work , in such things wherin the minde & brain was but little exercised ; as in offering Sacrifice , burning Incense , divers washings , &c. Secondly , That which made their members uncapable of comming into their assemblies , was outward uncleannesse , ( as touching of a dead body , Leprosy , want of Legall washings , &c. ) and from hence their Ministeriall watch ( one of the greatest works ) became as Easy , as Outward and Visible ; so that even of the inferior Levites , were made Porters ; and to these , the Office of restraining unmeete persons , from their Congregation , did belong . But , now , the Worke of our Ministers under Christ , differeth toto Caelo ; and that both in publique and private . In publique , it is Preaching , Expounding , Chatechising , &c. which require mighty workings of the braine , and inward man : specially fith these must be done with Majesty and Authority , ( Let no man despise thy youth ; ) and yet with all sweetenesse and gentlenesse , ( for a Bishop must not be fierce . ) In private , his Worke is to compose differences , ( that they breake not out into publicke ) to visite the sicke , to comfort the afflicted , ( for Who is sicke ( saith Paul ) and I am not troubled ? who is weake or offended , and I burne not ? Yea and many more workes of this Nature . And all this , besides the care of his Family , and besides his private study , a worke too great for any man. If you then con●ider the quantity , the variety , or spirituality , of the Ministeriall Worke under the Gospell ; you cannot but acknowledge it great , very great , and much greater than that of old under the Law. Indeede they dispute sometimes , who have not tryed ; but a painfull Preacher still cryeth out , Who is sufficient , who is fit , for These things ? In the Censures of the Church ( though indeede the Keyes be entrusted with others as well as himselfe , yet ) by his learning , piety , and prudence , he must steere all : so that hee must alwayes be awake . Caveat Dictator nequid detrimenti capiat Respublica . Will any man now say , that the Case of a Priest , and a Minister , is all one ? for , suppose the Priests of old , did intermedle with secular affaires , shall any Minister now from this example , ( when the calling is so vastly different ) take upon him both functions ? If he doe , let him take heede he be not as one that hath taken up the Plough of the Kingdome of Heaven , and then doth the worke of the Lord negligently : If so , his judgement will be intolerable . But , in the second place , I answere confidently , and I hope truely , that these two Offices , or Callings , did not under the Law , meete in One , except in some Extraordinary Cases , and persons . First , the old Patriarchs , I confesse , did exercise Both Functions , in some sense , and in some sense they did not : ( I meane as a Calling . ) Abraham indeed swayed the Scepter ; but his whole Kingdome was limited to his owne Family ; and so he was a King , and no King ; for every Master of a Family must in the like case keepe up Government . I confesse he offered Sacrifice ; but then , when there was no Law , no Priest : and others might have done it as well as He , had they beene so well inclined . Thus he was a Priest , and no Priest ; for in his Priestly Office , hee did but what every good man would doe ; at least might have done : and in his Kingly Office , he was but as a Master of a Family . And so it was in the rest of the Patriarches ; so that little can be urged from these examples . To which may also be referr'd , that old instance of Melchisedech ; if at least he were a man , and not the Second Person of the Trinity , in mans forme ; as Cuneus , Molineus , and many others hold . Secondly , I finde Two Judges that were High-Priests also ; Samuel and Ely : but it seemes they were thus , by some expresse , particular , Extraordinary Command : for God saith to Samuell , These have not rejected Thee , but Me : intimating that he had particularly appointed him to judge , as in an Extraordinary Case , which may therefore bee no president for Ordinary men , in Ordinary Cases . Samuels speciall calling appeares not onely from his being devoted before his Birth , and strange call of God , after : but most clearely in that he was not ( as all the Priests were to be ) of Aarons house ; as appeares by 1 Sam. 1. Compared with 1 Chron. 6. Yea and Ely too , though of Aaron , yet was not of the eldest sonne ; ( whose Line by right ought to have had the High-Priesthood ) as the Jewes discourse at large ; and of late Cloppenburge , in his Excellent Schoole of Sacrifice . Now Hoseah may by speciall License take a wife of Adulteries ; Abraham Sacrifice his childe ; the Jewes borrow Jewels of the Aegyptians , and Phineas doe justice by an extraordinary command or instinct , but we may not follow these presidents . Some say that inferiour Levites did intermeddle in secular affaires . But I answere , there were Levites of two sorts ; out of one sort , Priests were chosen , ( out of Aarons Line ; ) the others were like the Seculars among the Iesuites . And these last did ( as the Seculars do● ) performe the Civill part of those Religious Services ; and nothing else , that I can finde in Scripture , or Story . Lastly , for the High Priests after the Jewish Government was broken in pieces , I hope no body will bring them for a president : there being then no Vision for spirituall things from God , no more Government for Civill things , according to the Rule of God. Of those times Ios●phus complaineth , that the Ghasmonei had taken upon them the Uniting of Priest-hood and Secular power , in one person ; which could not bee done , but in extraordinary cases , by Gods speciall command . And thus I suppose they will get but little from Gods injunctions among the Jewes . But some still will say , that one of these Studies may fit for another . All truthes , Polemicke , positive , whether Politique , Philosophicall , or Theologicall , are of neere consanguinity ; and he that is a Gnostique in one , cannot be a meere Tyrunculus in the other . I confesse did they improve their Studies to the ripening of Reason , and inlarging of their understanding , This might in some sense be true . But they spend their time in Criticall , Cabalisticall , Scepticall , Scholasticall Learning : which fills the head with empty , aeriall , notions ; but gives no sound food to the Reasonable part of man. Yea their study is mainely layd out upon bookes ; which they prize , and sleight as they please ; while they want , Cotem Scientiae & ingenii , a Reall Adversary , that by contradiction might raise their Parts , and much inlarge their judgements . Their learning is in Termes , it is but Nominall ; and waters cannot rise higher than their Fountaine . But allow that they improve their studies to the best ; yet this is not enough : For , State Policy is the Daughter of Converse , Observation , Industry , Experience , Practice ; and Bookes will never Teach That : but They are but ill Leaders of the Blinde , and what will be the issue in that Case , judge you . CHAP. IIII. WEE have seene our Bishops Birth , and Breeding , with all his Studies , and preparations to his Office ; to which we have now brought him ; onely that his Election , and Ordination Interpose . Of which I might speake much ; but because This is the common Theame of all complaints , I shall passe it here ; the rather because it may perhaps be better examined by Scripture , and Antiquity , than State Policy , in which I now am . Yet by the way I cannot but propose it as worthy of State consideration ; how like the inferiour Clergie is to yeeld true Canonicall Obedience , to one ( that nescio quo jure , requires it by Oath ) though he be oft forc'd on them against , and never with , their expresse will ; which they cannot expresse , having neither positive , nor negative votes in election . Except perchance the whole Clergie of a Diocesse or Province , may be fully represented by a Cloistred Chapiter , among which are usually the very dregges of lowest men . Who yet indeede ( themselves ) have no Elective votes ; but after the solemne dirge of Veni Sancte Spiritus , are as sure to finde the Spirit in a Conge d' eslire , as others not long since , in the Tridentine Post-mantile . Certainely , it is to be desired , that Christians would shew as much care and conscience in setting heads over whole Churches , as some Heathen Emperours did in setting Governours over private Townes ; which yet they would not doe , till at least free liberty was given to the Citizens complaint and rejection , if not Election , of the party propounded . And this Antoninus learnt from the Jewes , and Christians choyce of Their Church Governours in Those Times : though now Latter ages are growne Wiser . But I must leaue This subject . We are now come to view our Bishop in his Office. Though we may complaine ( as one once of Lewes the II. ) he cannot be fairely limn'd , because still in Motion : which yet in it selfe might be , at least excusable ; were he not nimium Dilig●ns , too officious ; being made up of Two most inconsistent Offices , the one of Church , the other of State. His deportment in Both , we may guesse by his Maximes or Rules by which he goes ; which once seene , wee shall quickely perceive how well he squares his Practise by his Principles ; and how consonant both be to true Church or State Policy . I shall instance but in one or two , for we may know Ex ungue Leonem . The Climax runnes up thus . First , the Church hath power in all Indifferents . Secondly , the Church is Judge what is Indifferent . Thirdly , the Bishops ( and their Creatures ) are This Church . If a Prince hath power to Command the persons and estates of his Subjects in case of Necessity , and the same Prince be sole judge of Necessity , it will be no wonder to me , if That People be ever Necessitous . If the Church have power in Adiaphoris , and the same Church be Judge Quid sit Adiaphoron ; and This Church be the Bishops ; I shall not wonder to see those things that are purely Indifferent , made absolutely necessary , to the insupportable burden of all mens consciences . But some will perhaps say , These Maximes have influence onely into Church Government , and so belong not to the present question of State Policy . I confesse , did they confine the pressing of these , within the confines of the Church , they could not so properly belong to the dispute in hand : but they run over ; For the Maxime is very large . It is not onely Indifferent things in the Church , but Indifferent things in generall , All-Indifferent things ; and so they may take in , what they will. Againe , they doe really set Lawes in State matters , under the notion of Indifferent ; so that all the Subjects Liberty , or propriety in goods . They compasse with their Net of Indifferencie ; which they make heavie with the plummets of greatest penalties . Yea , though they medled not at all , with such Things as these , without their Horizon ; yet if they make those Things to be Indifferent which are sinnefull , ( as they doe ▪ I feare ) and to These inforce obedience with pretence of Church Policy , They overthrow all Civill Government . I take such Maximes , to be the very Hinges upon which our Bishops Practice turneth . I shoote not Arrowes of Scorne : For truely I have not in my intentions , either by ●outs , or jeeres , or by a factious Spirit , to deale with This Adversary . Michael himselfe would not revile the Devill : It much lesse becomes me , so to behave my selfe towards These Men ( with whom I treat ) among whom I know so many truely Eminent : I desire to speake nothing but Truth . Yea , I should exceedingly rejoyce , if by the Spirit of Meekenesse , men of that Learning , and abilities , ( which many of them are ) might bee reduced to That , which I from my Soule conceive to bee truth , and am perswaded will be so acknowledged by Themselves , one day . If these then be their Tenets , ( as I suppose they will confesse them to be ) Is there any thing more Vnreasonable ? more Vnbrotherly ? more savouring of Selfe , than These Positions ? Vnreasonable ? For , allow the Church hath all power in Indifferents , ( which I dare not yet yeeld , ) who hath made the Church a Iudge ( beyond appeale ) what is Indifferent ? Is not this , to bring necessary and indifferent things all under one notion , If the Church shall judge indifferent things to be necessary , and necessary to be indifferent ? which would to me be a sad story . But you will say , if the Church bee not the Judge of what is Indifferent ; who may be That Judge ? I tell you , asking of questions is no answering of difficulties . But secondly , ( because I love to deale plainely , ) I will tell you who shall be Judge : In expounding of Scripture , the Scripture ; but in finding out what is indifferent , Recta Ratio must be Judge . But who shall tell us what is Recta Ratio ? I answere , Recta Ratio ; Will any man , if the Church shall judge That to be indifferent , which is not , say it is indifferent ? or that my conscience is bound in this case ? Ex. grat . I doe confesse the houre when the Congregation shall meete , is indifferent ; if the Church will appoint hereupon Eleven of the Clock at night , and Five in the morning ( in this Latitude under which we are ) I hope no man will say but that it is ill done of the Church ; and that neither my conscience , nor my outward man , is bound further in This , than to a passive obedience ; certainely all force upon me , in this case , would be sinne in them . But they will say , this is a thing in its selfe Vnreasonable , and so commeth not into the nature of indifferent thing . But the Church having such power , as is claimed , who may dispute it ? But secondly , this action must be considered either in the universall nature of it , or else as it is presently to bee put in practise . If you value and ballance it in this last sense , nothing is indifferent , no substantiall , nor circumstantiall Being . For we being bound to doe That , which hic & nunc is best , That which is so with the circumstances , will be our guide , and the Church will have , can have , no power against This. But if you consider things in the universall nature , ( not cloathed with these and these circumstances ) then it seemeth to have some Indifferency ; and then , if ever , it is in the Churches power ; and yet even then , the Church can goe no further , than what will be according to Reason . For , for a Church to say , I will , because I will , is most Papall , Tyrannicall , and altogether displeasing to Christ : but of This , more in another place . Thus their Tenets seeme to me very Vnreasonable ; They will doe more than Adam did : He gave Names to Things according to their Natures ; they will give Natures according to their owne fancies . Secondly , very Vnbrotherly ; in that they make themselves the Church , excluding all others : in which act , ( according to their Tenets ) they exclude all others from Salvation ; for they say , in an ordinary way , there is no Salvation out of the Church ; and They in this , admit none into the Church , but themselves . Moses was , upon a mistake , reproved by the Jewes , in that he made himselfe a Iudge , though in that decision he released a Jew . Truely I know not by what authority these Bishops stile themselves the representative Church ; for they must doe it either Iure humano , or Divino . By the last we doe not yeeld ; That is the Question in hand : by the first they cannot ; for where doe the people , either implicitely or explicitely , elect them and resigne up their power to them ? Is it in their Convocation , that they obtaine this priviledge ? That , by the Lawes of this Land , is not at all obligatory till confirmed by Parliament . Secondly , the people choose not These Convocation men , but the Clergie , and so they cannot represent the whole Church . Thirdly , the Clergie have no free election , for the Bishop will appoint whom they must choose ; and this too Sub poena anathematis . The Angells ( for the whole Ministery of the Church ) in the Revelation , seeme to receive some particular honour from the Spirit ; yet not the power of a Representative Body : but Quo jure humano , aut Diuino , Twenty sixe men shall challenge to themselves , as proper , That which is not so much as by a figurative right , given to those Angels , I know not . And is not this Vnbrotherly , to intrude my selfe , and exclude all others from Their Right ? But lastly it savoureth very much of Selfe . For certainely he that will out-doe the Pope , is growne to a pretty height of pride . Now in the Papacy it is a dispute , whether the Pope alone ; or the whole Colledge of Cardinalls ; or a Generall Councell ; or the People ; or All These ; or Some of These , with their joynt forces , may stile themselves the Church . But Our men without dispute , ( like the Lyon in the Fable ) challenge All : of whom the Poet is verified ; Aetas Patrum , pejor avo , tulit progeniem nequiorem . And yet , whoever takes up Errour at the Second hand , will have an ill bargaine ; though he buy it cheape ; hee will be no gainer . Error being like the Ierusalem-Artichoake ; plant it where you will , it over-runnes the ground and choakes the Heart . Thus having with the chaines of Indifferency bound up the Peoples Liberty ; they deale no better with their Prince . Onely Polyphemus-like , they leave Vlysses for the last . For , when the People are devoured , Kings cannot escape . But because Kings are of more prying Spirits , they steale in upon them , with Sugared Baites : such as That of Theirs , No Bishop , No King. But of This more anon . I might instance in many other of their Maximes , which I conceive very prejudiciall , both to Church , and State Policy . But I will rather view their Practise , according to These Principles of Indifferency . In this I shall be very short , not meaning to upbraide them with many monstrous miscarriages of late ; the rather , because I am confident that God , his Maje●tic , and The Parliament , will not permit them longer to transgresse in This height . Onely I cannot but intreat you to observe , how by Their Injunctions founded on Those Maximes , They have imposed as necessary , many things that are but Indifferent , some things that are Vnlawfull . First many Things but Indifferent , they have injoyned as necessary . Some to Ministers , as Cassockes , Gownes , Tippets , Hoods , Caps , Canonicall Coats , Blackes , and many other . Some to People , as Sitting with their hats off ; Standing up at Gloria Patri , the Gospell , and other parts of service . Weighty matters indeed , for Grave , Learned , Holy , Reverend Divines , to spend their time and thoughts upon . I might perhaps goe a little higher ; though I must confesse in some other things ( now prest as necessary ) They have had Authority above their owne ( though I conceive , none for such rigid imposall ; ) I meane the Highest , granted by the whole representative State Civill and Ecclesiasticall : which yet ( with all duty to that wombe which bare mee , and Those Breasts That gave mee suck hath thought some things indifferent , which ( I could scarce ever apprehend such : at least as of late they have beene enjoyned on greatest penalties . It hath oft made my soule bleed , to see the greatest sinnes daily committed , without more than a paper check , ( that I may not say countenanced ) while thousands must sigh in private , with losse of eares , goods , estates , livings , liberty , all ; only for refusall of Those things , that at best can be but Indifferent . But However these things may be in thēselves : sure I am , our Bishops have pressed them not only beyond the Laws intention , but also much against the meaning of those good men ; who in the first Reformation , did ( though perhaps erroneously ) what Christ once lawfully permitted , in almost the same case ; allowing a convenient Time for Buriall of those Ceremonies , which yet appeared not Mortiserae , though Mortuae . Yea and some things unlawfull , by their owne power They have forced upon Minister and People under the maske of Indifferent . On the Ministers , the Reading of the Booke of Sports , ( first invented by themselves ) that monstrous and prodigious late Oath , with divers new Canons , not enjoyned by Parliament , or any other Legall authority . I might adde their bare bidding forme of Prayer , Second Service at the Altar , ( though it could not be heard ) an illegall Oath of Canonicall Obedience , ( blind devotion ) and a new forme of subscription before Degrees , Orders , Institutions , &c. On Them and the People , placing the Communion Table Altar-wise ; Railing it in ; Bowing to it ; Receiving at it , &c. For I will now passe over their most unchristian Oath Ex Officio , ( fouler than the foulest dregges of that cruell Inquisition ) at one blow cutting asunder all the nerves , not onely of positive , but morall , naturall Lawes ; all which ( being tender of the least graine of mans liberty ) have entrusted us with this Vniversall maxime , Nemo tenetur se prodere . Thus it is manifest , Their Practice is according to their Principles , towards the People . And they have no lesse incroacht upon the Crowne . Do they not affirme , that in Civill Government , Democracie , Aristocracie , Monarchy , are all lawfull : and that of These , severall people may ( at first ) chuse which they please . But for Episcopacie , 't is still with them , onely Iure Divino : in which they seeme to affirme Themselves to stand upon a surer Rock then Kings . In This they erre against much light , ( I feare ) But , God forgive them . CHAP. V. BUt that we may no longer be impos'd upon , by This principle of Indifferent , give me leave to discover my thoughts in these two particulars . First , What is Indifferent . Secondly , Where the Power of Indifference is fixt , Some call those things Indifferent which are neither forbidden , nor commanded : but here they tell us onely what 't is not , and Negatives make no Definition . Those also who affirme that to be Indifferent , which may , or may not be done , leave us as much to seeke , as the former . I must intreat the Reader to remember , that wee are now upon Morall beeings : where the Two maine Ingredient● , Matter and Forme , can be but Metaphysically Notionall , and therefore it will be hard to give an exact Definition : Seeing even in Naturals ( whose matter occurrit sensibus ) 't is difficult enough . Before I assay to give the nature of it in a Definition , give me leave to present you with some kind of Etymologie . In the word Indifferent , the preposition In , is ( They say ) purely negative , though in other compounds ( as incipere , inflammare , incitare , influere , &c , ) it beareth another sense , which they call augmentative . But in the word Indifferent it must deny a Difference , as much as non differens . But under favour of our learned Critickes , I do not conceive that particle in This place wholly negative . Nor can I thinke Caninius , Martinius , or other good Grammarians ( when they call this preposition privative ) intend to make it wholly negative : but to my eye , to my sense ; in such , and such circumstances . When a man is said to be Imprudens , incautus , or the like ; we may not judge Him altogether , sine prudentia , sine cautela : for Animal Rationale cannot be quite devoid of these . And therefore if we take Imprudens ( in this proposition , Hic homo est imprudens ) in a pure negative sense , the Predicate is destructive to the Subject . So that I dare not thinke our Ancesters and learned men would give Epithets , or mak Compositions contrary to all reason . Such Propositions are then thus farre Negative , as by way of figure , to deny any caution , any prudence , whereas indeed they must allow both ; except in such or such a particular , such or such a sense . Such doubtlesse is the sense of this Preposition , in the word Indifferent : not purely Non differens , but in such , or such a respect , it Differeth not . Though in another respect , it may , and doth Differ ; even from the very same Thing with which yet in other respects it Differeth not . This Etymologie I chuse the rather , because I see the Criticks , in all their Etymologies , love to give to each part ( in the composition ) a Positive signification . Which I cannot do here , unlesse I translate Indifferens , Differing , and yet not differing : a sense which also the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will fully beare ; For ( if by other imployments I have not lost the smattering once I had in that Tongue ) the phrase seemes best applyable to a Medium , that doth not fully , or wholly , carry it selfe off from both the Extremes , but participates of either . Such an Indifferent-difference hath cleerly place in all those Natura's , which betweene two positive extremes ( such as Blacke and White ; Hot and Cold ) have a positive Medium , Participationis ( because it participates of both extremes ) and Negationis too , because it is neither . This Medium is properly Indifferent to either Extreme ; from which it Differeth , and yet it Differeth not : because it is neither of the Two Extremes , yet participates of Both. Thus Lukewarme , as Warme , Differeth not from Hot , yet Differeth as Coole : and therefore is Indifferent . This sense of Indifferent , being thus made good in Naturals ; some would borrow and apply to Morall , Theologicall Beings also . So that betweene Good and Bad ▪ they fancie an intermediate Entity , neither Good nor Bad , but Indifferent to either . As once a Moderator in the Schooles , being to determine whither Eucretia did well in stabbing herselfe ; seeing that Action Good in many respects , and Bad in as many more , concluded thus , Nec bene fecit , nec male fecit , sed Interfecit . But I conceive , such Indifference , will not , cannot be found in Morals , as it is in Naturals . The reason is , because the two extremes are not here ( as in many Naturals ) Both Positive Beings ; so that a Medium may really participate of Both. White and Blacke indeed are Both positives , but so is not Evill ; but onely the privation of Good , which is the other extreme . Moralists dispute how Passions are Indifferent , but they are put on great straits ; and limit it onely to passions in specie ( indeed onely in a Notion ) which yet in sensu composito cannot be said to be ever Both Good and Bad , or neither Good nor Bad , but being still Good naturally , may be morally either Good , or Bad , in individuo , but in sensu diviso , not Composito . For the same individuall action , or passion ( in man ) cannot be said both Good and Bad ( take it in actu exercito ) in the same respects ; yea , if in any One morall respect , it be truly Bad , it cannot at all be said to be properly Good. For an Error or Defect in any one Morall ( though but so much as a Circumstance ) truly donominates the whole action Evill ; but onely a perfect and universall concatenation of all essentials and circumstantials too , denominates it Good. Even as in Logicke , any one negative proposition makes the whole Syllogisme such ; when to an Affirm'd Syllogisme , every part must be affirm'd . So 't is in Morals too ▪ And hence perhaps the old Stoickes affirm'd , Omnia peccata to be paria ▪ Which is one of Tullies Paradoxes : because saith hee ▪ One Step beside the Line , may as truly be said to to be a Transgression , as a thousand , or running a thousand miles from it . It is well observed by Aquinas , that as a Body is not perfectly set in suo bene esse naturali , by a bare forme without Accidents ; so neither an Act in bene esse morali , by onely object and end , rightly fixed : except also every Morall circumstance , of ●ime , place , &c. rightly concu●re . They who will have our Vertues equally distare ab extremis , are much more in the right , than they who will have an Indifferent thing ( speaking of Morals ) to part●ke of Both extremes . Indeed Vertue f●ying from o●e extreme , when it is ●ancountred with an equall Evill , is arrest in medio : as Iron when accoasted by two L●adstones of equall vertue on either side , not daring to embrace either , hovereth in medio , betweene Both. Or as the Magneticall needle about the Azores , keepeth it selfe directly parallell to the Axis of the world ; and admitteth no va●●tiv●s : because in medio , betweene the two great Continents ( of Europe and America ) to which some great Philosophers ascribe the Magneticall vertue , with better reason perhaps then others did , before , to the Northerne pole , or Northe rne Climates . From all these premises , we will now assay to draw some conclusions that may helpe us in judging what may be Indifferent . First , it must be in it selfe Good , whol●y Good. For if it have but one dram of Evill , it is wholly Bad ( as was proved before ) and so not Indifferent . We have found the Genus of it ; it is Good , Lawfull . In the second place , to make our approach a little neerer ( if we can ) and to descend more particularly into the Differing nature of it ; We must confesse it lies mainly in the seeming equality of Vse . So that it may be thus described , a thing Lawfull and Good , which ( as we think ) may be Vsed or not : may or may not be done . But here wee must take heed we lose not our selves in Termes : For if they meane that some things at one time may be done , and at another may not ; I yeeld this True : For perhaps This yeare I may not marry , and yet next yeare I may , and in some circumstances must , else I sinne . But in this Hypothesis Marriage is not generally Indifferent , because not generally Lawfull ; but at some time lawfull , at sometime not . If they meane the same Thing , ( the same Act ) at one and the same time by the same person , may , or may not , be done ad placitum , without offence : I must crave leave to dissent , till I see more , than now I see . For I conceive two direct contraries , ( as to marry , and not marry ) at the same time , to the same person , cannot be so equally circumstantiated , that one of them , at least in one circumstance ( which is enough ) shall not be Better than the other . And if one be Best , I conceive it past scruple , that I may not reject that Best , and chuse the Worst . Now , if I mistake not , I am neere the Apex of this question , which yet ( Pernassus-like ) hath a double Vertex . The one is , whether in two contraries ( as Doing , not doing ) one must not needs be Better than the other . The second is , whether in this case I am not tied to take , and doe the Best , but am equally Indifferent to B●th . I will begin with this last first . In this I know I have many opposites , who stifly maintaine , that Optimun●●no● estisemper faciendum : amongst these is that good man lately deceased , ( to the Churches great losse ) Reverend M. Ball , in his Friendly Triall of Separation . I thinke it a subtile dispute , worth the discussing ; for if they meane thus , That which is Best , is not at all times Lawfull to be done while it is best ; This sense cannot be true : for here the Predicate is destructive to the subject ; For , that which is unlawfull is no● good , much lesse Best , at the time when unlawfull . Or if they meane , that 〈◊〉 Best ( in Re ) is not alwaies Possible to be done , they say ●rue , but tell mee no● new thing . For all men will yeeld This ; and in This case I must consider , what is Best possible to me ; because I cannot do the Best in Re. I suppose then they meane that which is Best , and possible to me , is not still necessary to be done , even while it is best : but though I may do it , yet I may also leave it undone , and do that which is lesse good . Here also they may deceive us with Termes . For they may meane either Best in Truth , or Best to appearance . And when these two cannot be reconciled by all my search , I must consider that which seemes ( though perhaps is not ) the Best . We shall now soone joyne issue . And the case is ; whether , when I must of necessity either do , or not doe , or when I must do either This or That ; I be not bound to do what is Best , ( or at least on exactest search , seemes Best ) if it be possible to be Done by mee . If they take the Negative part ( of this question so stated ) I hope yet they will give mee leave to hold the affirmative , and yet without offence , till my judgement may be better inform'd . My grounds briefly are these , First it is Lawfull to doe This Best ; else it is not Good , much lesse Best , as was said before . Againe , it is expedient to do this Best : or else some thing ( at least some one Ciocumstaice of Expedience ) is in the other good , which is not in This , and so This is not Best , but That , at this time , though at another time , perhaps , This may be Best , it is not Best now , because not best expedient and most convenient . And now this case comes not to our question , which is of Best in all circumstances ; for wee know one circumstance may so alter the case , that now That may be worst , which else would have beene best , as was said before . So that at this time , This cannot be Better than That , except This be not onely in it selfe expedient , but also more expedient than That is at this p●●●●t : for one graine of more expedience makes that to be ●est , which else would be Worst . I demand now how I can be determined to That which is lesse expedient ? though supposed equally lawfull by Right Reason ? All Philosophers yeeld , ( and it needeth no dispute ) that the Vnderst●nding rectified still dictates to the Will Optimum faciendum . And how is it possible I should do well , if I follow not the Dictate of Right Reason ? Video meliora , proboque ; deteriora sequor . See now to what a strait I am brought ; If I follow the Dictate of Right Reason , I must still doe what is Dictated , as now Best . And Right Reason must still ( where some Action is necessary ) dictate That to be done , which is ( at least , seemes ) Best . For , if Right Reason should ever ( though but once ) dictate , that This which is Best , is not Now to be done , but somewhat Worse ; It may much be suspected Right Reason may never dictate the Best to be done . For , by this Case ( of one such Dictate ) it would appeare , that when ever Reason doth happen to dictate Right , it is but by chance , or some fancy of its owne ; not by any certaine constant Rule , taken from the Nature of Things , rightly stated in such and such circumstances ; For if so , it must still judge eodem modo , of That which is so circumstantiated . And , if it once vary from this Rule , it will seeme to have no Rule , but it s owne fancy . And in this Case , we shall bee under Reason , as under a most corrupt Iudge , that will follow no constant Rule ( founded on the Nature of Things ) but onely his own humor ; which will give very Different judgements on the very same , or like Cases , in all circumstances . I see but Two Things can helpe them out of This straite . Either , that ( though Right Reason cannot but dictate that the Best in all circumstances , must still bee done , yet ) we are not bound to follow Right Reasons Dictates , when we see them . Or else , we be not bound to aske Right Reason , what it will dictate ; but may doe ( hand over head as they speake ) without any Dictate of Reason , Right or Wrong . But , Both These seeme to me very strange Doctrine . For , First , If I may but once goe against the Dictate of Right Reason , and yet not sinne ; I may goe ten thousand times , yea Ever against it ; and so all my acts may be Irrationall , and yet not sinfull : a strange Tenet : and sure a Case never to be found but in a distracted man ; who sinnes not though all his Acts be against Reason , because His Reason is not able to direct him ; or at least He not able to follow Reason ; and in this case God requires it not . And the Case is even the same ; when I Act without asking Reasons Dictate , as if I acted against Reasons Dictate . For till I see I act with , for ought I know , I act against Right Reason ; and so I sinne . Not yet , that I thinke a man bound before Every ( though the most common ) Action , to stay disputing for some houres or dayes , till Reason hath given its finall Dictate . For , this were to turne all practise into bare and nice Speculation . There are many Things by common use , and by themselves , so cleare that at first view Reason presently determines . Yet if there rise but the least scruple at the first glimps ; Then , man is bound to discusse it , till Reason rectifi'd dictate the Action Lawfull , and Best to be done : And till This Dictate , the Act must be suspended . For I still thought That a dangerous Maxime in State policy ; first , to Doe matters ( not like to sound well ) and then to dispute Them : and it sounds worse in Matters of Religion . I have done with the first Great Question , whether Optimum sit semper faciendum . I come to the Next , whether amongst divers Things ( to be done ) There be still One Optimum . I must meane whether there be any Optimum , for more than One there cannot be at one time . We may briefely State the Question Thus. Whether at one any time Two , or more Things , ( suppose to Marry , and n●t to Marry ) can possibly be so Equally Good to me , that One of them is not Better than the Other . I Thinke not . For , I dispute thus ; I must be determined to one of these Two , ( having no medium ) I must Marry , or not Marry . Now I aske what shall determine me to either ? Right Reason ( they must answere ) or my owne Fancy , Will , or other Thing . I rejoyne ; if Right Reason determine me ; either it doth so on no good ground ; ( and then I doe a groundlesse unreasonable Act , in following Reason ) or on some Ground , whose foundation is in Re. For , if we once grant Reason any Rule , or Ground , but that Certaine , Constant Truth , which is fixt in the Nature of Things ; we shall make it , of all Judges , most uncertaine , most corrupt . If once I see my Reason judge point blancke against Reall Truth , I shall suspect it still . Well then , it must be granted , Right Reason hath determined me ( not to Marry ) on some good Ground , taken from the Nature of Marriage ; ( not in Generall , for This would deceive me , but particularly considered with all circumstances pro hic & nunc ; ) so that it must also be granted , There was one or more circumstances , which made Marriage more unfit than non Marriage ( else Reason hath made , not found a Ground in Re , which it must never doe ; ) Ergo , of Marriage and Non-Marriage , One still is Best in re , ( at least to Reasons eye ) else Reason doth unreasonably determine me not to Marry , or to Marry . And if Right Reason have not , or cannot , determine me ; to which side so ever I incline , and rest , I sinne ; because I act Vnreasonably : being determined by humour , fancy , passion , a wilfull Will , and not Right Reason ; The Candle of God , which He hath lighted in Man , left man groaping in the Darke should stumble , and fall . I may now step a little higher ; and affirme , that of Two Contraries , or any Two Extreames , Both are so farre from being Equally Good , that pro hoc statu , in these Circumstances , Both cannot be Good at all or Lawfull . For , if of These Two , One must be Best , and but One ; and this One now necessary to be done ( because Best ) as was proved before ; It will follow that the other extreame is now , in these circumstances , not Good at all to me ; because unlawfull to be done , while now there is a better in view ; though else in it selfe , with other circumstances , it would have beene Lawfull , Good , and Best . If Right Reason determine it be better not to Marry ; at this time , and I be still bound to doe what Right Reason shall dictate Best ( as was prov'd before : ) Now , in these Circumstances , Marriage is unlawfull to me , and so not Good at all , at this time , because lesse Good than Non-Marriage . so Achitophels Counsell was Bad , being not good for That time , because not Best . For as Moralists say , if it be possible Man could be necessitated to chuse One of Two Evills ; in That case the Lesse evill , would be Good : So , when I am necessitated to chuse One out of two ( supposed ) Goods , the lesse Good would be Evill , and unlawfull to me , who am still bound ( for ought I can yet see ) to doe Optimum pro hoc statu . The Conclusion I ayme at , through all these Premisses is This. There is no One Thing , no One Act , in all the World , That I may doe , or not doe , ad placitum , all Circumstances considered . For , This Act ( so propounded ) either is Best for that time , and so must needes be done : or not Best , and so must not be done ; because in these Circumstances , at This Time , it is Vnlawfull ; as not being Good while a Better is in eye : as hath I hopefully beene proved . From This , results our finall Determination concerning Indifference ( which is our Subject in hand : ) No Thing , No Act , is Indifferent in Se , in Re : but either necessary to be done ( if Best ) or unlawfull to be done , if Bad , or lesse Good , pro hoc statu . What shall we say then ; hath the World talked so much of Indifference , and the power in Indifference , And yet no Indifference , at all , be in the World ? Give me leave here freely to propound my owne thoughts , without offence ; being still more desirous to learne , than to Dictate . I conceive that all the Indifference ( in the world ) lyes in our Understandings , and the Darkenesse thereof , ( which makes them wavering sometimes , and doubtfull whether to doe or not , so that in Them seemes some Indifference to either extreme ) but there is none in the things themselves , or Actions ; which are still either unlawfull , or necessary ( if Lawfull , at this time in these Circumstances ; ) never Indifferent in Themselves . As then it is in the point of Contingence , every thing is either True or False ; Certainly to Be , or not to Be ; and in one of these still Necessary in Re , and never Contingent ; yet to M●e , ( who cannot see the whole Chaine of Causes ) some things seeme Contingent , that are necessary . So for Indifference . All Things , All Acts , are in Re , either Necessary to be done , or Vnlawfull ; but to my blind judgement , ( while I cannot discerne whether I may Act , or may not ) some things Seeme , but are not Indifferent ; and so we thinke ( but erroneously ) that These may be done , or not , as we please . For example sake , suppose an unskilfull Physitian have two Simples by him , one of which is poyson , and the other a pretious Cordiall ; will any man living say , These are Indifferent for a sick mans cure ; so as he may use them , or not , ad placitum , without perill ? And yet now suppose the Physitian ignorant of both their Natures : they may be said to be Indifferent ( though not in themselves ) yet to Him ; who not knowing either , is Indifferent to Both ; and thinkes he may apply which he will , without offence ; yet if he apply the one he erres , because 't is poyson . So it is in all the Things , or Acts we thinke Indifferent . In themselves they are poysons , or cordials , very Good ( and so necessary ) or very Bad , and so unlawfull : But while our judgements are clouded , so that we see not the Nature of these Objects , or Acts : we are Indifferent ( because wavering ) betweene Them ; but They are not so in se ; or Really to us . I may conclude then , Nothing is Indifferent in Re , in se ; but to our Vnderstanding some things seeme so , for want of Good light . CHAP. VI. I Have now done with the Nature of Indifference , in which I have beene the more large , because I found it more abstruse than it seemed at first view . I come now shortly to examine What power may determine in Indifference , and where this Power is fixed . To All , I may answer briefly thus . By Divine Right , This Power is , and is not , in the Church . The Church hath , and hath not , power in Indifferent things . First , the Church hath no power to make any one thing Indifferent in it selfe : ( that is , to make it , at one , and the same time , lawfull to be done , or left undone , positis omnibus circumstantiis . ) For all Things and Acts , are in themselves necessarily Good or Bad , and cannot be Indifferent in Re , as hath beene proved at large . Againe , we cannot say the Church hath power to determine what is Indifferent . If at least All Indifference comes onely from the Darknesse of our Vnderstanding ( as before ; ) It then lyes not in the power of all other men living , to determine what seemes Indifferent to one mans Understanding , since He may perhaps not see , what they all see ; & e comrario . We are now reduced into a narrow compasse , having onely left to be considered , Those Things which generally seeme Indifferent ( For there is no Indifference in Re , but onely in appearance unto us ; ) because neither Scripture without , or light within , hath fully cleared , whether such things should be done , or not : or if done , whether in such , or such a time , place , &c. and in such cases only Things seeme Indifferent . Now in These seeming Indifferents ( which sure are not so many as some pretend ) the Church hath , and yet hath not , power to determine . All ( though but Seeming ) Indifference , is as it were in medio , betweene Two Extremes , as was said before . Now , when Neither of these extremes is necessary , There , ( specially where Both extremes are doubtfull ) I conceive the Church hath not power to determine to Either Extreme . As suppose Blacke and White colours should be Doubtfull , whether both or either , or neither , were Lawfull : In this case ( for ought I yet see ) the Church hath no power to determine ( any one so doubting ) to either Blacke or white . The Reason is , because Neither of These extremes are necessary , there being so many intermediate colours betweene Both. But when One of the extremes ( betweene which we waver as Indifferent ) is necessary to be imbraced , ( as in most cases it is ; ) Here all the Power Lawfull , I conceive , can do no more but resolve which of the Two extremes is Best ; whether it be safest to Do , or not to Do ( whereof one is necessary ; ) to do so , or so , if I must do . This Power ( whereever it be ) must be very warily exercised : since of All Two extremes , onely One ( as was proved ) can be Lawfull : so that one is wholsome , but the other poyson . In These also the Church hath , and hath not power . If you please , Thus ; It hath a power Iudicative , ( or if you will Iuridicall , ) but not Legislative . It may and must determine ; ( for ought I know , beyond all externall appeale ) yet againe it must not determine , What , and How it Will , because it Will. No , It also hath its bounds , a Rule to goe by , a constant Law ( and that non factam , sed natam ) Right Reason . So that the Church is like the Iudges on the Bench in Westminster Hall ( that have a Iudicative , or Declarative power , being entrusted with the explication , application , & execution of the Laws : ) but not as the King and Parliament , who have a Legislative power : and so not only to declare what is Law , but to make new Laws . And yet even This High Court hath one Rule , or Law to go by , ( and this is also the Law of the Church , even Right Reason . ) And if they or the Church , should erre from This Rule , ( which God forbid ) we must obey indeed , but Patiendo , I will , I must give Passive obedience to Lawfull Authority ; even there where I dare not , I cannot , I may not , give obedience Active . By the Church here I meane , not onely One , or Two , or a Few , of what Ranke soever ; but All , even every True Member of the whole Church . For I conceive every such Member hath de jure a Vote in This Determination . But what if after the Determination , I yet dissent from the judgement of the greater part of the Church , which in all doubtfull causes , seemes justly to challenge ( even by the law of Nature ) a decisive power ; What shall I do in This Case ? shall I make a Rent , Schisme , Faction that may fire Church or State ? God forbid ; no , I must Read , pray , discourse , and conferre with all humility s●bmitting my selfe to the Reason of any man that will teach me ; much more to the Judgments of many together eminent for learning and piety . And yet if after all This , I cannot be satisfied in my Doubts ( which must be Reall , and not pretended scruples of a factious spirit ) In this case , which sure will be very Rare ( where Right Reason is made supreme Judge ) I must suspend till my judgement be cleered , left That which to another is Lawfull , become sinne to mee : Who cannot Act in Faith , while I act against or with Doubts , or Scruples . However in the meane time , I must quietly deport my selfe without faction , turbulent commotion , or uncharitable censure of Those who dissent from me , both in Judgment and Practice ; wel knowing that the same thing may be Lawfull and necessary to one that sees it so ; which yet to me is unlawfull , while I so doubt . In This Case , I conceive no Power on Earth ought to force my Practice more than my Iudgement . For I conceive the Churches utmost compulsive power ( which must also very warily , and bu : rarely be used ) is but Expulsion , or Excommunication : which yet I suppose may scarce ever be exercised on one that so doubteth : much lesse Fine , Imprisonment , losse of member , or life : Except his dissent in practice hath necessarily with it a destructive influence into the State also , and Body Politique . Which case I thinke hardly ever possible , in Those Things which can be objects of Rationall Doubts : which are onely such , as the Scripture hath not determined . And in all things not determined by Scripture , ( which sure must needes be of lesse consequence ) One that Doubts with reason and humility , ( may not for ought I yet see ) be forced by Violence . Give mee leave by some Instances to cleare my meaning , in all the premisses concerning the power in Indifferent Things . Time , Place , and Deportment of our selves in the Congregation , are the maine , if not sole Things , which beare this acceptation of Indifferent : The Scripture not having laid downe expresse Rules for all particular cases of This Nature . So that wee seeme least Indifferent to the use of This or That Place , This or That Time , This or That Gesture , &c. In These Things ( not determined by Scripture ) there must be some determination , because one of the extremes is necessary , ( We must use some Place , some Time , some Gesture ) else all limitation here were needlesse , if not unlawfull , as was said before . The Church then Doubtlesse hath power to resolve here , What Time , what Place , what Deportment , &c. and what they do herein ( though it should prove to be Evill ) They do by power which God hath entrusted them with . And yet againe , The Church here must not command what she will , because she Wil ; but must goe by her Rule , which is Right Reason : if she swarve from This , she erres . And He that seeth Her error , or Doubteth , sinnes also , if ( while he so doubteth ) he yeeld her more than Passive Obedience : and if she force one so Doubting , I thinke she sinneth more . Now , I need not rip up the foulnesse of our Bishops miscarriage in t●eir practice about Indifferent Things ; which yet hath fully suited with their principles , as was touched before . For though I should grant ( which I never shall ) that onely they , and their Creatures , were the whole Church : Yet would they be so farre from a power of Making things Indifferent , ( which yet some seeme to challenge or at least to exercise ) that indeed they have no power to determine what is Indifferent : since it may be very easie for some men to thinke That Indifferent , which to others seemes clearly either unl●wfull or necessary . Againe , in things seeming ( generally ) Indifferent , they have no power peremptorily to determine to one Extreme , when there is a medium betweene both extremes , and so neither is Necessary . In things seeming Indifferent , where One extreme is necessary , They cannot determine pro arbitrio , ( but by a constant Rule of Reason ) much lesse by a Tyrannicall club Law force us to do ( though we rationally , and modestly doubt whether it be Lawfull ) what they first Make , rather , than find Indifferent ; and then ( by their wonted maximes in Indifferent Things ) make Necessary , on paine of Imprisonment , losse of Eares , yea life it selfe . Which yet might be more tolerable , if they onely tooke a Dictatorlike power to direct our judgments , in things that seeme most abstruse , or doubtfull ( in which yet they make themselves Gods ; for none but God can fully cleare ( much lesse force ) my Judgement ; ) But they scruple not , point blanke to contradict our Reason , and force our consciences , in things extremely manifest ; as in Bowings , and many other things , which one as blind as he that so much commended Rhombus , may see to be unlawfull . CHAP. VII . WE have seene the Antecedents , Concomitants , or Ingredients , to Our Bishops Office. Let us a little view some of the Consequents , that result from his Office. We shall consider but Two , or rather One with Two Heads , ( like himselfe , ) at least looking two wayes ; His Relations both upward and downward . First , Vpward . Nescio quō fato , Our Bishops have still depended on an others Beck . In the time of Popery , they were wholly moulded to the Popes Will ; which oft produced such wilfull and stubborne deportment ( both towards their Soveraigne and equals ) that wise men of those times began to perceive how insufferable such forraine dependance would still be in any free State. Winchester was not the first , though One , that in Edwards the first Time , professed such universal Obedience to his Creator the Pope , that he quickly learned to refuse ( that I may not say , disdaine ) to call the King his Lord. And his Treasons against the Kings Person , made all men see how easie it was , and still would be , to reduce such Principles into Practice . Edward the third summoned a Parliament to enable himselfe for the warres he designed : But the ArchBishop Stratford ( fearing it might injure the Popes Title if hee might not be permitted there to erect his Crosse ) refused to come , detained his Bishops , and prided himselfe in hindering his Soveraignes designe . Norwich handled the second Richard with the same pride and Insolence ; Levying Souldiers at the charge of the Kings Subjects to fight the Popes Battles . We have not forgotten Becket , and divers other of his temper , but reserve them to another place . Under the Reformation ; if they have indeed cast off the Pope , ( which may be doubted in most , but is past doubt in some ) yet they have ever beene at their command , by whose favour they stand , though ( with that unhappy bird ) they designe the Death of Those that give them Life . This Dependance appeares in a threefold Gradation ▪ 1 The Calling ( of the Bishops now in dispute ) being onely Iure Humano , they must therefore comply , not only to fixe their Persons , but their Callings . 2 When they are invested in their Sees , the smile or frowne of the Court , addeth or detracteth much from their splendor , comfort , and emolument . 3 Their further advancement , either to a better Bishopricke , or Archbishopricke , wholly depends on the Princes Will. Naturalists observe , there is not so much appearance of change in many degrees of Entitie , acquired by a second motion ; as in one degree , at the first step from Non Ens , to Entitie . But Moralists find that one little step of new preferment makes more impression upon low spirits , than their first Creation out of Nothing . Both are well reconciled in our Bishops Rising . For what can so sudden unexpected advancement ( from Nothing to such an Height of Beeing ) seeme but a new Creation ? so that hence such a dependance must needs result , as is that Relation which Nature fixeth in the Creature to his Creator . Courtesies and Hopes are the most oylie Bribes , and Bribes blind the eyes of the most wise . With what nature soever Obligations meet , they have an irresistible force . If they descend so low as men of base spirits , They there get a species of Profitable ; and so become like Lime-twigs to Little Birds . It was doubtlesse most feelingly spoken by the Slave in Plautus , Esculenta Vincula sunt firmissima . If they meete with men of high rais'd , Generous , Noble thoughts ; they yet worke much more , ( though out of a more ingenuous Principle ) while a true Noble spirit cannot breath under the least shadow of Ingratitude : having first learned that old Proverb , Ingratum si dixeris . — How hardly then a Bishops Conscience , Judgement , Reason , or Will , can bee his owne ; under not onely so many Obligations , ( for the greatest engagement past ) but Hopes also for new favours to come , ( either in higher advancement , or at least in continuance of His smiles , whose first frownes may quickly reduce Them to their first principles of Nothing ) I leave it to wise men to judge . To whom also I humbly propound , ( as worthy mature Consideration ) how fit these Spirituall Lords may be to sit as Law-makers in That Highest Court , by whose fundamentall Orders ( as also by the Law of nature ) None ought to have Vote , but Free men . And how can They possibly be deemed Free , that wholly depend on anothers Thought , ( for I neede not say , Beck , Smile , or Frowne ) not onely for their first Creation , but continuall Preservation in This State , and power of giving Vote in that Court ? But They say , This may be also objected against other Lords , Created by his Majesties favour ; Especially Officers of Court , which yet are not Excluded from Votes in Parliament . I answer first , Incommodum non solvit argumentum . Againe , If the Case were alike in all These ( which I yeeld not ) Because we are under One ( perhaps invincible Difficulty ) must we needs runne and plunge our selves into another ? Or being once in , may we not get out if we can ? But Thirdly , There is a Vast Difference betweene Those who cannot but still be affected with Noble , generous , and most vertuous deportment ; ( being still to live in their Names , Honours , Posterity ) and Those , who in Their height , are but as Meteors , that must quickly blaze out , vanish , fall , and be no more . Betweene Those whose Birth and Breeding hath filled their veines with Heroick noble blood ; and Those that are so much disadvantaged both by their Birth and Breeding : though Their Birth is nothing so Ignoble as their Education ; Compared with that Breeding a true States-man should have . For , will any wise man living thinke them fit to give Counsell in Princes Closets ; to make Lawes in Parliament ; and sit Judges in the Highest Tribunals of Civill Justice ; that all their life time , ( before the Conge d'eslire diverted their thoughts ) were wholly taken up in turning ( rather then reading ) Aquinas and Scotus , with some other schoole Trifle●s , before they came to some Church Benefice , where ever since they have spent all their time ( that might be spared from Tything ) in Liturgies , or Canons ; Except some new scruple with some of their Neighbours , have cald them to peruse some Author de Decimis ? If you view their Civill Converse , they have practised little , but to wrangle downe a Sophister , or to delude a Proctor , in the Vniversity ; to say Grace to a Gentleman , or acquaint themselves with a Reading-P●● , in the Countrey . In Cases of Conscience , they have studied little , but how , with most compendium , to digest the Oath of Direct and Indirect , in point of Simony ; and to swallow the Vow of thrice Nolo Episcopari , when God and their owne Consciences well know , many of them are not so solicitous for Heaven , as for a Bishopricke . And are These men fit , not onely to rule the whole Church ; to Ordaine , Censure , Suspend , Deprive , Excommunicate , ad placitum ; to governe our Consciences , by Articles , Canons , Oathes , ( and what else a Lawlesse Convocation may invent ; ) but also to direct and advice ( I might say more ) in the Privie Juncto's ; to sit at the Helme , to dictate Lawes ; & tantum non to sway the Scepter ; which if they forbeare to touch , It is but as Mercury once spared Iupiters thunder-bolts , which he dirst not steale , lest they should roare too loud , or at least burne his fingers . In the last place my Answer shall be thus . Though the Birth , Blood , Thoughts , Breeding , and all , of a Bishop were as noble as any One , or all the Peeres ; ( which none dare say ) Yet are not , cannot , Bishops be possibly so free , ( and so , not so sit , to fit and Vote in Parliament ) as other Lords , and members of that Great Body . For First , They that have large Estates by Inheritance , and to continue their Names and Families to the same Inheritance , are in all reason probable with more impartiall freedome to provide for the Good of the Common-wealth in generall ; than those that having little or no Estate of their owne ( at least , to leave to posterity ) are not like much to looke after the Weale-publike , or Good of posterity ; but rather will seeke to humour the present times , ( being truly Filii unius Horae ) especially to insinuate themselves into more and more favour with their Creator , and Preserver , on whose smile wholly depends more than their Bene Esse . My Judgement in This is much confirmed by the observation of a truly Noble Gentleman , and most-highly-well-deserving States-man , ( R.Ea. of E. ) who said , he had now served thirty yeares in Parliament , and in all that time never knew but Two or Three Bishops stand for the Common-wealth . Againe , though all the Branches of Nobility first sprouted out from the Roote of Royal●y ; ( Honours being in all Good States , Appendices to Majesty , and wholly disposed by the Royall hand ; ) Yet Estates and Revenues did not ; which are the Parliaments and Supporters of Noble Honours . And These also in Bishops , depend on the Princes Will. Yea , Our Honours and Baronies , though first they were granted by the King ; yet now being so invested in Our blood , and become Hereditary , They cannot be revoked . In This therefore we are Freer then any Bishop , whose Baronies are onely annexed to their Office , and not invested in them by blood . We have seene our Bishops Relation upward ; Let us now view it looking downe to his owne Family , Creatures , and Dependencies . We shall see all these Consequents , as unsutable to State policie , as were the Ingredients , and Antecedents to his Office. A Bishops Title and Place is High and Splendid , but his Estate ( for the most part ) Meane and Low : at least That which may be left as Inheritance to posterity . Now to what unworthinesse will not Ambition and Avarice carry them ? When they looke on themselves as Peeres and Grandees of the Kingdome , and againe reflect on their Wives and Children , as those which ( after Their Decease ) must soone bee reduced from such an h●ight ( like falling Starres ) into their first principles ; Must not This be a Great Temptation , by any meanes , right or wrong , to seeke the private inrichment of themselves , and Families , even much before the publike Good of the Common-wealth ; which is never more injur'd , then when it is made to stoope and vaile to the boundlesse Ambition of some private , low , base , sordid spirit ? Or suppose , by penurious Living they may in many yeares gleane up a meane Estate to leave to their House , to preserve their name : how miserable and sordid must be their deportment ? how base their House-keeping ? how Little their Hospitality ? Which yet not onely by Scripture , but Reason , seemes much ( if not most ) to be required of the Clergy . Such a Bishop must be as much given to Hospitality , as Blamelesse in other particulars . But alas , how can Ours be so ? Except , They can bee content to live without any Retinue of Attendance ; or bee Curst by Posterity , brought up perhaps as Lords , but left as Beggers . Except then it might be with our Bishops , or Bishops Children , as once it was with that Roman Dictator , who being brought from the Plough , was content againe to returne to the Plough , ( after he had with all humility , fidelity , and successe , served the Common-wealth in the Highest Office That State at that time did afford ) I cannot see why They should so ambitiously desire a Lordly Prelacie ; which they can neither leave to posterity ; nor carry downe to the Grave ; nor yet are sure to keepe all the time they live : for of all Riches , Those of a Bishop , may soonest fly away . If therefore Our Prelates would seriously reflect on their owne Peace , Credit , and Esteeme ; Or the Good of their Family and Posterity ; ( though they would despise the Church , and trample on the State , with the Weale , peace , and flourishing prosperity thereof ) sure they would leave the Common-wealth to States-men ; and thinke it honour more then enough to serve the Church , and waite on Gods Altar ▪ I meane That Holy Table , which may be served by Them that attend the Word and Sacraments ; though they must not neglect This , and serve any Other Tables . But Venales Animae will doe any thing to Rise . Yet I hope Our Bishops doe not , at least Will not doe so any more . If so , Let them know the Wheele of providence can runne as fast backward as ever it did forward . In its descent , they may perhaps sadly reflect on a serious dying speech of one of themselves ; Had I served my God , as I have served my Prince , I should not have beene so deserted now . Though I must confesse I doubt they have well served neither G●d , nor the King. But this shall bee discuss'd more an●● . CHAP. VIII . WE have seene how much our Bishop makes against State Policie ; Let us now see what hee doth , or can doe , For the State ; For , Both parts must be heard . It hath still beene the practise of These men to buzze into Princes Eares , that They strike at Monarchy that are displeased with such Episcopacie : Like one of the old Queen's Jesters , that would box and pinch any that stood neere him : and if they return'd the like , he would step before the Queene , and cry , Madame here comes a Traytor to strike at your Majesty . I know it is one of their first Canonicall principles , No Bishop , No King. On this Axletree the whole body of Popery is wheeled about . A specious shew indeede , and One of their Master-peeces of Policie ; to acquaint and perswade Kings , of what use they are to Them : Sed Timeo Danaos , & Dona ferentes . It is but a Trojan Horse . Mors est in Olla . While they seeme to please Kings , they weaken Crownes . Powers are Gods Ordinances ; and set over us for Our Good : And Kingdomes certainely have more for them in holy writ than any other Government : Shall Royall Crownes then come and stoope to a Miter ? La France ne tombe pas en Keneville . With Them a Woman must not beare the Crowne , and shall the Scep●er , with us , bow to the Cros●ers Staffe ▪ Let it not bee spoken in Ashkelon , nor published in the streets of Gah . Hath Christianity abated the Glory or power of the Diadem ? Bishops would , but Christ will not . In short , What is the sense of this Maxime ? What can it be other than This , that the Strength , nay the Being of a King , depends wholly upon a Bishop ? Prodigious State-Blasphemie ! Kings have beene when Bishops were not , and shall be yet much more Glorious , when such Bishops shall be no more . Which shall still be my desire for all Kings ; but especially for Ours ; whose Good and Gracious Government , I shall pray , may yet endure long , and long amongst us . It is much rather true , If any such Bishop , no King ; as I shall make good in my subsequent discourse . Otherwise , ( had These beene onely Metaphysicall No●ions , or Mathematicall sp●●●lations ) I should not have beene troubled more with a square Cap on a Bishops Head , than I am with a Circle squared in a Mathematicall braine . It is true , their Grand M●ster the Pope , seemed very officious in setting up the German-Franck Emperour , ( the Image of the old beast , ) But it was not long before he shew'd his Ends. Turne your Eye but a little about , and you shall see an Emperour stand barefoote at his G●ute : Here One kneeles to kisse That foote that spu●●●●th off His Crowne : There one holds the stir●up ; while that Proud Bishop steps up into the saddle . And have not our Bishops the same Designes with their Holy Father ? Even to free themselves from all Power , and ●● bring all things under their owne Power ? What meaneth of his Maxime of Episcopacie , that a Clergie man cannot fall under the Execution of a Civill Magistrate , Except they first degrade him ; which they may refuse to doe as long as they please ? Is not This to Exempt themselves from all Civill Jurisdiction ? What is the sense of This , that for breach of Their ( Church ) Injunctions , they may Excommunicate people , Ministers , Lords , Kings themselves , whom they please ; But shortly This , to reduce all men , ( Even Princes as well as others ) to plenary Obedience to themselves ? And when Once They have passed that sentence on their Soveraigne , at their owne fancie , I doubt not but some of Them would be ready to receive the Crowne from their kneeling Prince , ( as of old ) If any King would againe so farre forget himsel●e , and lay his Glory in the dust to be trampled on by such proud insulting Prelates . Which God forbid . Their Insolent Words and Actions , vented lately against the Crowne , are very sutable to these Principles . Some of themselves , in open Court of Judicature , have dirst to affirme , They were beholding to none , but Christ , for the place they held . Others of Them ( and Their Creatures ) have said They are under no Law of man. Some have preached point blanck , that Their standing did not at all depend on the Crowne . Others have flatly denied the King to be Head and Governour in Ecclesiasticall Causes , over all persons : though they cannot but know that This Title was given mainly to Exclude any other Earthly Head , as it is Interpreted by Order of Parliament . All of them Erect Episcopall Courts , send out Summons , Exercise Jurisdiction , Sentence , Fine , Imprison , doe what they list , in their Owne name . Though All the Bishops put together ( & Vis unita est fortior ) da●e not to do so ; ( for , the High Inquisition had a Commission under the Broad Seale ) and yet Every particular Bishop Exerciseth Jurisdiction under their owne seale , by their owne power , in their owne name ; without any Commission , directly against Statute , by which they all incurre a Praemunire . Indeed they have learnt to faune upon Princes , and would make them beleeve all This is for their Honour , and Advantage ; yet they are but Impostors ; This is but to stroake the Horse ( as the Proverb is ) till they are well up in the Saddle : for , at That they aime , and thither would they come ; which God forbid . I could heartily wish , the Kings of the Earth would be pleased to read Master Broughtons Epistle in his Refining the Roman Fox . Or Ni●hol . de Clemengiis , in his Excellent peece de Corrupto Ecclesiae Statu . Or that Noble Learned Lords incomparable Mysterium Iniquitatis ; presented to Our Late Learned Soveraigne King Iames ; though in some late Prints It hath beene refined by an English-Romish Index Expurgatorius , yet It will still ( with the other ) represent the sleights of this kinde of Episcopacie , in such lively Colours , that I beleeve no Prince would trust them againe . I neede not goe farre to seeke instances that may fully represent how much Our Bishops have in all ages promoted the Weale , Peace , and Honour of This Kingdome and Cowne : For their Treasons against the State and King , want not a Register . I could briefely present you with a true Emblem of Episcopacie ab ovo ad malum ; and yet not goe higher than the Conquerour . Lanfranck would have conquered the Conquerour : and by gentle insinuations have perswaded him to submit his Scepter to the Triple Miter : but , Etiamsi suasit , non persuasit . Art could not prevaile , and therefore Anselm went more rudely to worke ; Though Rufus forbad him , yet with many thankes and much honour from the Pope , he went to Rome for his Pall. After he had oftentimes bearded the King in many matters , he succeeded so well , that he attempts the same against the First Henry : and left not till he had caused the Scepter to bow , and the Crowne to totter . In Stephens time , Two Great Prelates dispute about Precedencie , and at last passing by the King , they call the Pope to be Moderator . B●ckets heights are well knowne , and scarce parallel'd in amy Story : Onely as Henry the second ( that Great Prince ) did suffer sore stripes here ; so did the Duke of Thoulouse in France , for joyning with the Albigenses . That was done by a Pope , This by a Bishop . King Iohn fell ( with his whole Kingdome ) under an Interdict , for some quarrell betwixt himselfe and Two or Three Prelates : nor could he buy or begge his peace but on his knees , resigning his Crowne ●o proud Pandulph . In Edward the seconds time Gaveston was much abetted by Coventry , in this a Traitor to his Countrey . What prankes Winchester plaid with Edward the First , Stratford with Edward the Third , and with the second Richard , Norwich , was touch the ●ore . Henry the fourth was ill handled by Yorke , that waged warre with him : at the same time Arandell vow'd he would not leave a slip of that Religion which then he saw Dawning in England . In Henry the sixts time , Yorke● Quarrell with W●●chester , lost all that England had gaine● from France ▪ at last Yorke sides with Warwick against the King. Edward the fourth had little r●●rse no pardon the new Arch-Bishop . Ely ended better then he beganne , but it was per accidens ; for first he perswaded Buckingham to claime the Crowne , but He refusing ( at least not daring to stirre for himselfe ) sets him on Richmond , the true Heire . But you will say , These were all Papists , and lived in the dark times of Popery . True , and were not Their Soveraignes such also ? were not Kings and Bishops of one Religion then ? Are they more now ? hath a Protestant Prince now more reason to trust a Protestant Prelate , than a Popish King a Popish Bishop ? Let all the world judge Seeing in Those times it was no difference in Religion , But Malignance against Civill Government , that produced Th●se Commotions , in Those Bishops . But since the Pope , and Popish Religion is confessed to be the Cause of all those Treasons and Rebellions , what if I prove Prelacie and Popery to be the same in re , and onely to differ in name ? This we stall Essay anon . In the meane time It is worth considering whether Our Prelates be not more like to s●de with the Pope against a Protestant , then Popish Prince . I will over-looke the darke times of Popery ; Let us beginne with the Reformation , ( which yet could hardly have entrance , for that strong Opposition the Prelates still made ) Alas what Commotions have they still raised in Scotland , ever since the Reformation ? Wee have felt , what Our Parents onely saw . They Eate ( at least suffered ) a soure grape , and Our Teeth were almost all set on edge . But blessed be God that hath delivered That Church and state from Tyrannicall Prelates ; and will ere long deliver us also . They did the same in Denmarke , till One of their Kings did perswade the people to Choose another Church Government : After he had in publke read a Charge for three houres long , containing Their Treasons , and Rebellions even since the Time that the Pope was cast out of that Countrey . When I call to minde their Cariage and miscariage here in England , I must beginne with that of the Poet , Infandum Regina jubes renovare dolorum . Our first Reformation was much opposed by Bishops . Gardiner , Bonner , and some others were no Changelings . Yea we shall finde some Good men were Bad Bishops ; and the Evill were intolerable . Ridley was too fierce in maintenance of Ceremonies . Cranmer and Ridley both were for allowing Masse to the Lady Mary : but That Admirable young Prince , was even in his Infancie , with King David , wiser then his Teachers ; and could weepe , though not yeeld to Their perswasions . What Our Bishops did in Queene Maries dayes ( Bloody Times ! ) we all know ; sure it was an unhappy Proverb that was then learnt , The Bishops foote hath trodden here . What they intended under the Old Queene ; Essayed in King Iames his Reigne ; and had well nigh performed under Our Gracious King Charles , to the Ruine of the Crowne , We now beginne to know : If at least Knowledge may properly be said to be wrought by Sense ; for , If so , our Feeling was enough to Teach us . Yet what wanted in This , may be supplied by the Daily complaints we are forced to heare not onely from England , but Ireland also ; where yet perhaps they have more parts to act then One. But he that sitteth in Heaven laugheth at them , the most High hath them in derision . CHAP. IX . I Have scarce done with that Grand Principle of Episcopall policie , No Bishop , No King. Yet I must now divert you a little from it , or at least lay it aside awhile , till It come in againe at due place : which perhaps may be in This next dispute . I am now come to the most moderate of Episcopall men . For even These affirme that The absolute Best Church Government , under a Monarchy , is Monarchicall . By the Way I must desire it may againe be remembred that hitherto I have contended onely with our Lordly Civill Episcopacie , ( properly called Prelacie ) I have not yet disputed Ecclesiasticall Episcopacie in generall , or the Prelacie of One Minister before another ( though I may touch That also before I conclude : ) so that I am not bound to answer this Objection ; which sure cannot mean that the Best Church Government under Monarchy , is Tyrannicall , ( as indeed such Lordly Prelacie is even in their owne Judgements which are moderate ) but simply Monarchicall , scilicet in Ecclesiasticis : against which I have not yet disputed ; though I know This was One of the maine Foundations on which That Destroyer , That man of sinne beganne first to build . But I am content to follow them Here also . Yet I must first sift out their meaning , lest they deceive mee with words . Doe they meane that All other Church Governments are destructive to Monarchy ? or do they mean , Monarchy is destructive to All other Church Government● , but Monarchicall ? The first sence is even the same with the former Axi●ome we discuss'd , No Bishop , no King ; except perhaps the● grant , that every Monarch is a King , but every King ● not an absolute Monarch . But take Monarchy in what sense you please : why cannot it stand with any kind of Church Government ? doth the supreme Civill power receive any essentiall part of it from Church Monarchy ? Is not Monarchy compleat even there where is no Church ? I am by no meanes of Their judgements who say , None that are without the pale of the Church have right to any Thing here below . A Tenet almost necessary to those that use to excommunicate Princes ad placitum , and then stir● up forraine Enemies , or Subjects themselves , to dispossesse such Princes ; but to other States of very dangerous consequence . I clearly conceive an Heathen Emperour may be as lawfull a Monarch , as any Christian Prince ; And I doubt not , but His Subjects owe as exact obedience to Him , ( if his Civill Title be just ) as we justly pay to our Kings and Governours . To say then that Monarchy cannot stand without Monarchicall Discipline in the Church , is to weaken ( if not to breake ) the nerves and ligaments of supreme power : nay to say that such a government will best suit with Monarchy , is to vaile the lustre and Majesty of monarchy ▪ which like an healthfull stomach , can easily assimulate all things to it selfe ; but is not changed by any . If they would but speake their owne Thoughts , They would turne the Proposition thus , Church-Monarchy cannot stand without Civill . Here the Mystery is unmasked . It is true , This Discipline cannot stand , but where Princes will uphold it . For That which hath no Footing in Scripture , must leane upon Humane Right ; and thus it discovereth its owne weaknesse . Divine Institution is able to bottome it selfe upon it selfe ; but Humane is like the weake Vine or Hop , which without a pole , must creepe , and so rot , upon the earth . Yea some inventions of Men ( specially in matters of Religion ) are like the weake Fruitlesse Ivy , that must be propt up by some El●● , or mighty Oake , and yet most unnaturally destroyeth That prop which holdeth it up . And of This kind is That Humane ( or rather Demonicall ) Episcopacity of which we have treated all this time . Our Bishops foreseeing This , ( for They are wise in their generation , ) thought best to invert the propositions ; and instead of this , that Church Monarchy cannot stand without Civill ; They affirme Civill Monarchy cannot stand without That of the Church . Thus they delude Silly people . But to come a little neerer to their Best meaning , ( Who stand so much for Church Monarchy ) I would gladly be shewed by Reason , what there is in Church government , why it may not derive it selfe into severall Corporations ; where either more or fewer may beare the sway ; still subscribing to those things which are left by Christ to the Civill government , or Monarchicall power . We see hundreds of Corporations are thus mannaged : And what there is in formali ratione of Church government ( essentiall to Church government that will not endure This ; mihi non liquet ; Truly I do not yet know , I cannot yet Imagine . Wee see ever since the reformation of Luther and Calvin , the Churches of Christ have had another discipline than ours ; under Elective and Successive , under Protestant and Catholique Princes , as will appeare clearely in Poland , Denmarke , in Scotland , and the Palatinate , in France , and Germany . I do from my heart agree that Civill Governours are Custodes utriusque Tabulae : but what the Civill Magistrate hath to doe in Church matters , till the Church hath done her utmost , I could yet never learne . The government of Christ is spirituall ; and Hee will have his worke wrought in a sweete way ; by the power of the Spirit , not by force . If I erre in This , I shall upon better reason recant ; In the interim , hoping that the clearnesse of my thoughts shal with the candid Reader receive gentle interpretation , I shall freely declare my opinion in This point . Christ ( as I shall more fully prove hereafter ) hath cleerly unfolded to us the Two main things of Church affaires : 1 The Doctrine . 2 The Discipline of his Church . Who will come in this case to adde or diminish any thing ? I appeale to any Ingenuous Reader , of what Religion soever he be ( yea of what sect in any Religion ) Whether any power ought to force a Church in matter of Doctrine . I conceive , what is True Doctrine the Scripture ●ust judge , and none but the Scripture : but what a C●●●ch will take for True Doctrine , lyes only in That C●u●ch . Will Rome admit us to expound to them this place , Hoc est corpus meum ? shall wee admit Rome's exposition ? Will either of us admit force ? There is certainly but one Truth : but what shall be taken by the Church for Truth , the Church must j●dge . If you descend to Discipline , will not the Case 〈◊〉 be the same ? In Discipline consider three things . 1 Admission of members . 2 Excommunication . 3 Officers to execute these , and other Ordinances . Whether you will Baptize children , and so ●y administring to them the Sacrament of Initiation , admit them members of the Church ? Whether you will admit all for Church members that barely professe , though they be open drunkards , and very ignorant persons ? Whether you will have Pastors , Teachers , and Elders , as your superiours in this worke , or Bishops , Archbishops , Primates , &c. who shall judge but the Church ? So long as the Church , in her Church Tenets , intermedleth not with State matters under the notion of Religion , I suppose the Civill power is not to interpose . It is most true , if the Church will broach ( with the Anabaptists ) that they will have no Governours , nor Government : This is a point not of Divinity , but Policie ; and here the Scepter must set a rule . or with the Adamites ( if there be any such ) allow Communion of wives : This takes away property , The sword must divide this quarrell . or with the Papists , that it is lawfull to kill Kings : that faith is not to be kept with Heritiques : I conceive in all these , ( and cases of the like nature ) the decision lyeth in the Magistrate ; for These tenets overthrow either Civill Government , or civill converse ; The Church must not goe out of her bounds . But if the Question be , how you will expound such a Scripture : what Gesture you will use in such an ordinance : what man is fit to be excommunicated : what deserveth excommunication : what is Idolatry : what is wil-worship : what superstition : what is the punishment of those crimes : who shall judge but the Church ? The Prince hath granted to such a Body by Charter , such priviledges , such offices , who can interpose but the power instituting ? Christ hath given us a platforme of Church government , with the offices , and officers ; who may here intermedle , but Christ himselfe ? It is most true when the Church findeth any refractary , and thereupon doth excommunicate him , he fals into the hands of the Civill Magistrate , if he continue pertinacious , and not before . When Parliaments do consider matters of Religion , they do it to deliver the Church from some who would impose upon her ; who would take the keyes from her , that by the help of these keyes , they may wrest the Scepter out of the hand of Soveraignty , which God forbid . And whilst Parliaments labour thus for the Church , dealing no further in the affaires of the Church , than by Scripture they may , certainly they do well ; but if they once exceed their bounds , the issue will be Confusion insted of Reformation . Church and State government differ as much as the Sexes Yet as there may betweene These be an happy union : ( Both keeping their bounds whilst the Husband hath the supremacie ; ) So may there be between the Church , and State a sweete harmony . The State having Committed to it the custody of the 10. commandments , and yet the Church preserving to her selfe Her rights . If the Church swallow up the State , as it is in Popery , & Episcopacy , the issue will be slavish , grosse superstition , and stockish Idolatry . If the State overtop the Church , there will be ignorance and atheisme : But give to God that which is Gods , and to Caesar that which is i● Caesars : and both Church and State will fare the better . Thus under favour , both by reason and president it is cleere , that any Church policie besides Episcopacie , ( though onely one by right ought ) may stand with Monarchy . CHAP. X. WHen I say , Any Church Government may stand with Monarchy , or other State Policie , I desire to be understood of any Church Government Well regulated : Which as I cannot conceive of our Episcopacie , so I must againe publiquely protest , that I verily believe This kind of Episcopacy is destructive , not onely to Good Monarchy , but all other State Policie whatsoever . I meane not now to runne over , so much as the Head● of my former discourse : Every particle of which is to represent how uncongruous , and incompatible to True policie of State , Our Bishops Place , Calling , and Office , is , as now it stands establisht in this Kingdome . If any man shall yet dissent from mee in this Cause , I shall now onely intreat him to view one place of Scripture , which yet perhaps at first glance may seeme to make but little for my purpose : but it is an old Maxime among Interpreters , Non est haerendum in Cortice . Let us therefore a little examine the Text , and if I be not in the Right , I will gladly learne of any that can better informe me . The Place I meane , is that which of old in the Primitive Church was wont to be more perused , and examined , than I thinke it is now , or hath beene of late : and I cannot much wonder , sith I see all men view the Sea , and well consider it at distance , from the top of a Cliffe or Rocke ; but when they are once fallen into it , they shut their eyes , winke , and care to see as little as ●ay be of it , while they have so much round about them . I must not detaine you too long without , left you think my Porch longer and bigger than my House . It is That of the Apostle to the Thessalonians 2. Epist. 2. Chap. 3. and 4. Verses , specially those words ; Who opposeth and exalteth himselfe above all that is called God , or is worshipped . For the understanding of this place , we must premise This , That it must not be taken as spoken of One single person : but a Compages of many , either existing together , or else succeeding one another ; yet agreeing together in This Great Apostasie , the maine thing here spoken of . And in This I have but few Adversaries : None I ●hinke , but some few of the Romish faction , that maintaine the grand Deceiver , False Prophet , or Apostate ●●or so I ●●ther call him , than Antichrist , though I doubt not al●o but he is most truly Antichrist in Re ) shall come only in the end of the world , and endure but three yeares and an halfe : which yet begins to found but ill among the Romanists themselves . In the next place I affirme , This Man of Sinne ( for so I must stile him ) is not of the Laity , over whom ( even over their Princes and Gods ) he exalteth himselfe ; but of the Clergy , For he sitteth in the Temple of God. Being come so farre ( without any Reall opposition ) I now demand , Who This Man ( Compages or Systeme of Men ) is , or can be ? The Pope , I suppose will be answered by most of our Church : And I yeeld it so ; beleeving Him to be prncipally intended here . But if I can prove that Popery properly taken , is the same in Re , with Our Episcopacy ; or at least that This is but a Piece and Part of That Mystery of Iniquity ; then I hope it will be granted , that such Episcopacy is also here intended : & per consequens , that such Episcopacy is altogether against True Policie of State : because it opposeth and exalteth it selfe above All that is called God , &c. This therefore is now my Taske , to prove that Our Episcopacy , is the same Really with Popery taken Properly . Let us first then see what Popery properly may signifie : for , for ought I yet see , the World is scarce agreed in this particular . I cannot conceive that All Errours or Heresi●s held by some ( nay All ) Papists , may in proper speaking be called Popery . Most ( I hope All ) of the Papists agr●e with us in many Truths , and All is not Heresie in which they Differ : and yet All Heresie in Them , not proper Popery . No , not every Error or Heresie in the Pope himselfe can proprie loquendo be said to be Popery . There are many Things the Papists hold in common with many , if I 〈◊〉 not say , All Heretickes : yet none ever properly called All Heretickes by the compendious Name of Papists . Many points are not yet so fully determined among themselves , but that some of them affirme , and others deny of the same subject . All of them will not agree about Originall sinne , Free will , Merit . &c. In this last ( which yet is one of the most fundamentall points of controversie now betweene us ) I see many of them comming so neere the Truth , that one must have a quick sharpe eye to see where they come short , for many of them yeeld Our workes do not properly merit as Ours , but as Tincta sanguine Christi ; yea and some are not rigid in pressing the phrase Merit , in its proper sense : so that perhaps Their most refined opinion in This , may be the more dangerous in the Consequence , than substance or forme of it . Nay , before the Councell of Trent ( before which yet Popery had beene long in the world ) most of their Tenets were so much indetermined , that scarce any of them knew what he was to hold and beleeve yet he was a Papist then , and is so still , and yet to this Day I thinke there is scarce one Doctrinall point in which they all agree . Wee must then consider what that is which Denominates a Papist , and may properly be called Popery . It must sure be somewhat Essentiall ( as I may speake ) to that Church , so that without This It could not be called a Popish Church . That is doubtlessie such and such Dependance on the Pope : This is in the Popes subjects truly Popery ; and this Dependance on Him , ●s perhaps expressed by receiving his Name or Character in the Apocalyps . In the Pope himselfe , it is not This or That errour , This or That Heresie , but such an Independance , such a Lordship , such a Prelaticall Tyranny , over civill and Church estates , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Popery . And this is it that is so emphatically expressed here in This place to the Thessalonians , He opposeth and exalteth himselfe above all that is called God , &c. And the exercise of This Popish Tyranny is lively limn'd out in Apoc. 13. vers . 16 , & 17. And he caused all , both small and great , rich and poore , free and bond to receive a marke in their right hand , or in their foreheads . And that no man might buy or sell , save he that had the marke , or the name of the beast , or the number of his name . This Tyrannicall Prelaticall Power and Dominion , which the Pope ufurpeth and excerciseth ( contrary to Gods Word ) over Clergy and Laity , Princes and Subjects , in their estates and consciences , is in Him , ( as in His Clients , yeelding and submitting to this Popish Prelacy ) True Proper Popery . And This is the Giving , Imprinting , or forcing of a Name , Character or Number , on the Popes part , as Receiving This on the part of Papists : though I have not now time , at least not opportunity , to discusse how much the Popes Name , Character and Number may differ . I doubt not but all are parts of That Prelaticall , usurped Power which is truly Popish ; and received by Papists , as Servants , and Souldiers of old received their Lord's and Commanders Tessera , or Character in their hands and foreheads . But God also hath impressed his Motto on them all , let them read it and tremble ; Apocal. 14.9 , 10. And the third Angel followed them , saying with a loud voyce , If any man worship the Beast and his image , and receive his marke in his forehead , or in his hand , the same shall drinke of the wine of the w●ath of God , which is powred out without mixture into the cup of his indignation , and he shall be tormented with fire and brimstone in the presence of the holy Angels , and in the presence of the Lambe . God hath beene pleased to parcell out Church and Commonwealth as severall and distinct Governments : yet so that Princes should be Custodes utriusque Tabulae , as was said before . God hath beene pleased to make , appoint , and leave the Ministers of the Gospel Brethren , and hath permitted none of them a Lordly Prelacy above another . But now the Pope comes , with a wide mouth , and swallowes downe at once , all Civill and Ecclesiasticall power ; Challengeth to himselfe , not onely the Keyes , but the Sword ; not onely Papall Dominion in Ecclesiasticis , but Regall also in Civilibus . This Usurpation of His , is properly Popery ; & this robbeth Christ of his Regall Office. As every sinne breakes all the Commands , ( the whole Law ) yet some sinnes do more properly intrench on some particular command : so also is it in all Hereses and errors . All someway oppose the whole Law of Christ , and all the three Offices of Christ : yet some more properly One of these Offices , some another . As the Doctrine of Merit de Condigno , & Congruo , encroacheth on Christs Priestly Office ; the Al●horan mainly against his Propheticall . But Popery most properly strikes at his Kingly Office and Authority . For it is Christs Kingly Office to bind Kings in Chaines , and Princes in Fetters of Iron , if they resist him . And He that usurps this Power and Priviledge , labours to unthrone Christ , to s●t above him , and so properly opposeth and exalteth himselfe above all that is called God , or is worshipped . This is the Pope ; and this is Popery . Yea I may adde , This is truly and most properly Antichrist ; though indeed perhaps not That Antichrist of whom S. Iohn speakes in his first Epistle Chap. 2.22 . and 4.3 . who , it may be , was Ebion , or Cerimbus , or some other : though perhaps also Saint Iohn might speake that of some Lordly Prelacy , which began ( though but to dawne , if I may so speake of that darke mystery beginning to shew it selfe ) even in Saint Iohns daies : for in some respect wee will not stand to yeeld a Bishops Pedegree might perhaps extend so high : for even then Antichrist was conceiv'd . However , I doubt not to affirme the Pope is now most Really , Truly , and properly , The Grand Antichrist . For such is Hee most properly , that encroacheth on Christs Regall Office. This being It which now ( of all the three ) is most proper to him in his Glory : and This he hath received as a most glorious Reward ( if I may so speake ) for all his sufferings in his humane Nature : and This I think the Scripture Language ( Esay 53.12 . Psal. 110.7 . Phil. 2. 8 , 9 , 10 , 11. 1 Cor. 15.27 . ) His Priestly worke was for the most part accomplisht in his Death ; His Propheticall Office , as it were resigned over to his Holy Spirit ; But his Kingly Office is his owne propriety , ( till the end come ) and so He that opposeth This , is most truly Antichrist . This is the Pope , and this is Popery . Now on the other part if any man please to survay Episcopacy with an unpartiall eye , he shal find this kind of Episcopacy , & Popery to be all one in Re , for they have the same Rise , the same Media of their progresse , and the same End. The rise of Popery , was by overthrowing Christs ordinances , and setting up of his owne . That this may appeare the more distinctly , give me leave to shew you the Bishops boldnesse in the particulars of it . Christs ordinances in the New Testament are either concerning Doctrine , or Discipline . I confesse the Pope hath made great assaults upon the doctrinall part ; but what he hath done in that kind , he hath done many times by gathering up the negorgements of others , and so they are not his owne : or as an Heretique , but not as Pope , for the reasons which I have even now mentioned . But he hath plaid his part mainly in point of Discipline : This most properly belonging to Christs Royall Office , as Doctrine to his Propheticall . In the Discipline there are two things considerable , 1 That which concerneth the Officer . 2 That which concerneth the Nature of his office . In the case of the Officer , you have his Accesse to his Office , and his Execution of the Office. In the first Election and Ordination are considerable . By Gods rule his Election is to be by the people ; his Ordination from the people by the hand of the Presbytery . By the rule of Popery a Minister is Ordained by the Pope , and his substitute , and is elected by the same power and in the same way . And as their Schoole darkens ( with a mist of their termes ) what they cannot cleere : So do These ; to cloud their swarving from Christs rule , They raise up new termes , and instead of Election , have Presentation , Institution , & Induction . The first is done by the Patr●n , the second by the Bishop ; a way which Christ never knew . It is so well knowne to all men that Episcopacy traces these very paths of Popes , that I shall not need to say more for this part of their Identity . In the execution of his O●●ce there are Acts of 2. sorts : some wherein he hath a Ioynt power with other ; some wherein he is a sole Agent : he is sole in Church preaching and in administration of the Sacraments : he is coadjutor to others in Admission of members , in Excommunication . Under the Papacy the Minister or Priest hath the power of Preaching , and Administration according to Gods Law ( and this onely with relation to the Bishop who in his Church superintends : ) But in the other hee hath no power at all ; it is wholly given up to the Pope , and by him committed to the Bishop . And thus the Pope may truly ( while he is Dominus Dominorum ) stile himselfe servum servorum : for hee impropriates all offices to himselfe ; and in liew of coadjutors given by God to the Minister , the Bishop hath Officers appointed him by the Pope . The Coadjutors of the Ministers by the Word , in some cases were the People , in some cases the Elders and Deacons , and sometimes people , Elders and Deacons : but the Pope in lieu of these hath instituted another generation of helpers ; and lest that true name should reduce true Officers , he hath given them yet another title , as Apparitor , Surrogate , Chancellour , Officiall , Commissaries , Deanes , Church-wardens , Overseers of the poore . In all which Episcopacie and Popery have so twin-like a frame , that seeing one , you see both ; Nec Sofia Sofiae similior , nec simiae simia . And so I leave that point , which concernes the Officer . In the Nature of his office it is considerable , 1 What the worke of his Office is : Secondly , from what power : and thirdly , in what manner he doth it . For the first , the subject matter of his office is Administration of the Sacraments , Preaching , Admission of members , Excommunication . In reckoning these , the Pope conformeth to Gods Word , and so doth Episcopacy ; for if we will erre , we must sometimes goe right , and then we may transgresse with lesse suspicion . But Consider from what power the Minister of the Gospell Acts. He ought not to borrow his Commission from any but from Christ , from Scripture ; and he ought to keepe close to That : now the Papacie is wholly steared by Traditions , Decretals , Councels , Canons , Colledge of Cardinals , and the Pope in the Chaire , where he cannot erre in matters of Faith. The Pandects of the Civill Law are too too boystrous , and of too great extent for any Civilian to comprehend ; and yet that body of their learning is boyled up to such a degree , that it runnes over , and no memory is able to attaine it , more than to compasse perfection in the learning of the Chin●es , where the A. B. C. amounts to 10000 letters . Constitutions crosse one another , and almost all fight against the Gospell of Christ. Doth not Episcopacie ( Si magna licet componcre parvis ) according to its modicum , do the same ? I confesse , with them the Scripture is the rule : but who must expound this Scripture ? Synods , Councells , Convocations , Bishops , Archbishops . Some of these sometimes , sometimes All of them : And though by their owne confession , These bind not mens Consciences , yet They bind them to obedience : which obedience they doe precisely Challenge , and when they faile thereof , they doe without the least scruple of conscience , proceede to excommunication , fine , imprisonment , deprivation , and what not ? In the meane time it is held a sinne for a Lay man at all to thinke of these studies . The Priests lips ( they say ) must preserve knowledge : It is a sad case ( say they ) when men with unhallowed hands will touch the Arke , and with unsanctified eyes , pry into these mysteries . and so These men , making the Scripture a Rule in appearance , do in truth Monopolize all to themselves : This is just and flat Popery . In the last place , The Manner which God hath prescribed , is that every thing be done in decencie and in order : with what singlenesse and plainnesse may be : without any addition of mens inventions . The Pope carrieth on his Jurisdiction with pompe and much outward glory ; They have cōmissions , Injunctions , Charters , Seales , Secretaries , Clarkes , and 1000 other inventions , to grind the face of the poore . Episcopacie hath its Courts , Summons , Clarkes , Seales , with other Ceremonies of the like nature . Christs rule is that Ministers of equall ranke , shall all have equall power . Apostles indeed were above Evangelists , and Evangelists above Pastors ; and Teachers : but one Apostle was not above another , nor one Pastor did not superintend another . The Pope hath Priest , Bishop , Archbishop , Primate , Patriarch , Cardinall , Pope ▪ and Episcopacie hath Ministers ( now called Priests ) Deacons , Bishops , Archbishops , Primates , &c. The Scripture commandeth Preaching in season and out of season , but with the Pope , and our Bishops , All preaching is now out of Season , I am sure out of fashion in themselves ; and cryed downe in others : for with them Ignorance is the mother of Devotion . The Scripture alloweth but two Sacraments ; the Pope addeth five ; and our Bishops are ambiguous : Two onely ( they say ) are generally Necessary to salvation ; which may clearly intimate , that there are More than Two ; though perhaps not absolutely Necessary to Salvation , or though necesary , yet not Generally necessary , to all men , in all times , states and conditions whatsoever . and so much the Papists yeeld of Their five Sacraments , nay of fixe of their seven : For , onely Baptisme ( they say ) is absolutely and generally necessary to salvation ; the Eucharist even with them , is not Necessary to Infants , much lesse Matrimony , Orders , Confirmation , Penance , V●ction . In what do our Bishops then differ from Papists in This ? How do they differ in Baptisme ? Both Pope and Bishops hold it necessary , absolutely necessary to salvation . Yea the most Moderate of Both , maintaine a generall Baptismall Grace , Equally confer'd to all partakers of that Sacrament . Indeed Our Bishops doe not openly use Salt and Spittle , but yet they retaine the Crosse , ( perhaps much worse ) and beginne to Claime spirituall alliances as the Papists doe . In the Lords Supper , the Pope makes ( rather than findes ) an Hostia , an Altar , a Priest ; and This Priest must offer for the sinnes of the Quick and Dead . Our Bishops must have Priests , Altars , a Sacrifice , Corporals , and what not that Papists have ? to say nothing of their Times and Gestures , which sure the Scripture never so determined , much lesse excluded any that could not yeeld to such and such circumstances , which none ever thought could be more than Indifferent . In all Ordinances the Scripture now speakes of no other Holinesse , then That which is Spirituall , Rationall , the Holinesse of the whole man. The Pope hath found out new Holinesse , which he puts on Places , Times , Vestments , Bels , Tapers , Water , Wafers , Copes , Basons , Pots , and Cups , with other Vtensles . And doe not our Bishops so also ? What meanes such rigid pressing of Holy dayes ? Bare heads in Churches ? Holy Surplices ? What meane they else by their Holy Chalices ? Holy Knives ? Holy Patents ? Holy Vtensles ? all which may be so sanctified by a devout Priest , t●at they may become profitable to the Soules of those that use them . How then doe our Bishops differ from Papists in administring Sacraments , Manner of all Ordinances ? And is there any Greater Difference in Admission of Members , and Excommunication ? This last being the last and Greatest Censure of the Church , by both Bishops and Pope is made not onely most Common ( as the humour moves them ) but also most Ridiculous ; being the usuall appendix of one groat short in our Reckonings with our Lord Bishops Register , Proctor , or Apparitor . I would not be mistaken here ; I bring not in These Things of Doctrine , or Discipline , as if by agreeing in One or Many of These , I might convince Bishops and Papists ( or the Pope ) were all one . The maine thing I drive at in all this , is the Originall fountaine from whence All These spring , and all the bankes that keepe in These Rivulets ; That vertue and power which moves and actuates all these in their proper Channels : And This is Papall . For , what ever the Pope doth of his owne head , by his owne Power , Dictating to his Vassals , as Head of the Church , This is truly Papall , and such is the Power by which They usurpe so much over mens persons , and consciences , in injoyning and pressing such or such Doctrine or Discipline . So that a Bishops wearing a Surplice , Cope , Miter ; using the Crosse , Bowing to the Altar , and many such Things ( though they may be Errors , yet All These , or One of these ) makes him not a Pope , a Popeling , or properly Antichristian : But Receiving These from the Popes Dictates , doing them because he commands , acknowledging his power in commanding ; This makes a Papist : and Commanding them , Pressing them on Others , in such Despoticall power , makes a true Pope , a Reall Antichrist . Nor may Our Bishops Evade by This ( which I easily see will be answered ) that though indeed they doe these things , and command these Things ; yet they neither doe them from the Popes Command , nor Command them in the Popes Power . Though I should grant This , which yet many wise men will not grant , ( for , Our Bishops first Power came from the Pope , and of late also We have found letters , advice , commands , Dictates from the Pope , to some of our Bishops ; and that in Matters of greatest Consequence , both for Church and State ; But grant all They say , yet they may be Antichristian , and so such in Re , as the Pope is ; though not literally Romanists , Except they doe , or command , in the Power of Rome . This I shall be bold to affirme , and maintaine , till I see better Reason , that He ( whoever he be ) that Commands the least title of Doctrine or discipline , meerely Ex imperio Voluntatis , in his owne Power , and Authority ; without Licence or Warrant from Scripture , or Right Reason , ( where the Scripture hath beene silent ) though the Thing he so commands should happen to be good in it selfe : Yet He in his so Commanding , is not onely Tyrannicall , but Antichristian , properly Antichristian ; Encroaching on the Royall Office of Christ , which is truly High Treason against God ; and most properly Antichristianisme . I care not whether we call him a Pope , Papist , Romanist , or any other name ; I call him Antichrist : and if you will call Antichrist by the name of Pope , I call such an Imperious Commander among us , ( though he have no shadow of Dependance on Rome , or Romish Pope ) an English Pope ; I meane an English Antichrist . I neede not spend much time in shewing by what meanes Either the Pope or Our Bishops beganne , and continued to be so Antichristian : Du Plessis and Others , have sav'd me This labour . In a word , they have beene These . With One hand they have laid Pillowes under Princes , and all Governours ( appointed by God ) that so they might fall softly , while they thrust them downe with the Other ( the stronger ) Hand , Arme and all . When These have beene so surely , though gently , laid downe asleepe ; They have beene bold to tread on them , ( yet with Plush Slippers , lest they should chance to wake , stirre , and get up againe ) and by Them , as so many staires or steps , mount up themselves into this Height of Tyranny . Thus have they still opposed , and advanced themselves , against and above All that is called God , or is worshipped . And If with your owne thoughts you will please to goe on in the Chapter , you will finde some other Media ( as Lying Wonders , and others ) by which they have ascended . I shall not neede to parallel Popish and Episcopall Media to Their Height . All the world sees them now , For , they were not done in a Corner . What meanes their Crying up an unjust and illimited power in Princes ? Is not This their bleating out of an illegall unwarranted Prerogative ( with which all Our pulpits have rung of late ) intended to tickle Princes till they be luld asleepe ? or to sow pillowes under them , till . They themselves can thrust them downe ; not onely from that Tyranny which Bishops would perswade them to usurp ; but also from their wholsome and lawfull prerogative . What meaneth their Buzzing in Princes Eares , That Kings cannot stand without such Bishops ? that if they should be put downe , the Church and State too , must needs be Ruined ? to This purpose they cry Blood , Blood ; They can never fall without Blood : so some of them have vaunted . But Let them remember what Christ said to One ( to whom they so much pretend ) He that smiteth with the sword , shall perish by the sword . They know also whose Coat was sent home to their Holy Father , with this Inscription ( written with his owne blood ) Iudge Holy Father whether This be Thy Sonnes Coat or not . I have not forgotten how they have dealt with the People , Ministry , Gentry , Nobility , All sorts of men : For they have many staires to step up by , to such an Height ; but Princes are their highest steps , their first Aime . That which they have most sounded in the Peoples Eares , is the Church , the Church , the Temple of the Lord , the Temple of the Lord ! by This , as by a stalking horse , they have come much neerer then else they could . But now their Vizard beginnes to fall off ; and Men beginne to see the true power of the True Church ; and the Tyranny of that Antichristian Mock-Church ; which under the Maske of Indifference , hath brought in most abominable Superstitions , and most intolerable slavery on the Persons , Liberties , Bodies , and Soules of Men. For they have pressed Consciences , even unto Gasping : yea , and would not be satisfied , though they daily heard the sighes and groanes of those bleeding hearts , which themselves had stabd with the poysoned sword of Church-Indifference . Indeed they have used Both hands , and have stricken with Both. What the Keyes could not break , the Sword hath cut . And it had been much more tolerable , If This Sword had pierced no farther then the Eares of Men : with which they have yet beene much more busie then He was , whom they bragge to have beene their first Predecessor . Yet methinkes it was a sad Omen that this Sword should cut off the Eare of Malchus , which signifies ( they say ) a King , or Kingly Authority . At This they strike indeed , through the Eares , and Hearts of so many Loyall Subjects . We neede not seeke their End , in all This. It cannot be doubted , but by all These Meanes , they aime at One End , ( which is also the Popes ) to pull downe all Other Power , and set up their owne . Thus , Thus they Oppose , and Exalt themselves above All that is called God , or is Worshipped ; as is more fully represented in another place of this Discourse . Now let any man Living speake : Are These Bishops , These Usurping Prelates to be suffered in a Church , or State , where there is any respect to Right Church Government , or True State Policie ? since it is Evident They are truly Papall , most properly Antichristian ; and as Antichrist must Oppose and Exalt themselves above all that is Worshipped , or Called God : Which is most True Popery , ( as hath beene demonstrated ) And as Popery , Destructive to all Church and State Policie . Doubtlesse some such Apprehensions as This , wrought in their Breasts , who being offered , have refused Bishop-ricks ; and being possessed , could not rest till they had Disinvested themselves againe . Histories are full of forraine and Domesticke Examples of This sublect . Such was Niceph. B●emnides chosen Patriarch of Constantinople . Weringbaldius chosen Bishop of Triers . Theophilus Bishop of Adiana . Aminonius cut off his Eare , ( being Bishop ) that so he might be uncapable of That Function . Eugenius ( the Philosopher ) left his Ministery rather than he would bee a Bishop . Bassiances an Elected Bishop , was by Memnon whipped before the Altar ( three houres together ) because he would not be made a Bishop . Adrian ( with us ) refused the Archbishopricke of Canterbury , being pressed thereunto . Two or Three Popes might come into this Catalogue ; Clement the first was One : E● quis fuit Alter ? Shall I name Marcellus ? He neither refused , nor resigned the Papacie ; yet solemnly professed be saw not how Those that possessed such high places could bee saved . O but had These piously considered what Good they might have done in such high places , or duly remembred their Owne , or their friends , advancement , they could never have dome This : But Ignoti nulla cupid● . For answer to This Objection , I shall give you some instances of Those that have resigned up their Bishop-ricks after they had held them long enough for a full Tryall . Yea perhaps there be more of This kinde than of the other , though the Proverb be , Aegrius Ejicitur quam non admittitur Hospes . Of These were Vlbranius Bishop of S●etune , Arnulphus Bishop of Ment● , Add● Bishop of Lions , Vi●erbus Bishop of ●atisbone , Henger Bishop of M●●●s , Michael Bishop of Ephesies , with many more . Amongst our Owne was Edmund Boniface , and Robert Kalwarby , ( Both Arch-Bishops of Canterbury ) Will. Beavose and William De Sancta Maria ( Bishops of London . ) One of Lincoln , and Two of Coventry . I may adde Miles Coverdale , who being deprived in Queene Maries dayes would not be reiny●sted in Queene Elizabeths , but taught a Schoole . There is One Pope Cornelius : And Gregory the Great , must not be forgotten ; who said , He that affects the Primacie of the whole Church , must be Antichrist , or His Predecessor . If some few Walloons , or men of Geneva , should declaime against Episcopacie , They would prevaile but little , because it would be said of Them , perhaps ( as of That great disturber of the Church of old ) Insaniunt , quia non sunt Episcopi : But now Ex Ore Tuo judicaberis , Bishops contend with Bishops : not with Words , but Deeds . I beseech you consider that Flesh and Blood is not wont to refuse , or part with such great Advantages : Sure we may conclude there is somewhat that stings within , Latet Anguis in Herba . These Good men , doubtlesse , found a Sting , and they would not kick against Pricks . When Saint Paul ( a Great Philosopher ) bids us beware lest we be entangled with Philosophy : When Solomon ( who had tasted all the dainty Cates Nature could provide or dresse ) cries out , All is Vanity , All is Vanity : When Bishops themselves ( who have fully enjoyed all the sweetnesse a Bishops Honour can afford ) shall pause and cry , It is Enough , It is Enough , Non iterum bibam veneunm , ( as once Dioclesian , of his Empire ) Sure there must bee something worth reflecting on ; a faire warning for our Present or Future Bishops . O you Judges of the Earth , why will you not bee wise ? O you Senators ( for such our Bishops are ) why will you not learne Wisdome ? God forbid that of You should be said ( what the Spirit speaketh of some ) Why should they be smitten , They rebell more and more ? Why should they be reproved , They will still doe follishly ? Yet but for a little while ; For I am Confident yet within few Yeares , if not Months , if not Dayes , the God of Peace and Truth will deliver his Church of This heavie yoke , from which ( with the Letany Give me leave to conclude ) Good Lord deliver us . SECTION II. CHAP. I. HAving cleerly proved how uncompatible Our Episcopacy is to Civill Government in State Policy ; let us now consider whether It may shelter it selfe under the Mysterious Covert of Antiquity . I could heartily wish , that in matters which receive their being from Scripture , so immediately as Church Discipline doth , wee might make the Scripture ( which is a sufficient rule ) our sole guide , our sole moderator . But as Heretickes in the day of Judgement shall cry to the mountaines to cover them ; so Heresies now also , fly to the craggy rocks of remotest times : and in such darke corners hope to shelter themselves . Thither also wee will follow them , quo fata trahunt , we will advance . Not doubting but to unkennell those little Foxes : hoping even with Goliah's sword to lay Goliah in the dust , and bring the five uncircumcised Princes of the Caenaanites , to their just censure , before the King or Captaines of the Israelites . There is a most Reverend man , famous for learning , ( especially for that learning which is not open to every eye ) hath taken upon him the defence of This Cause : I shall therefore in few words present to Him my thoughts upon those His determinations ; Concluding with Philip of Macedon , that if I can but win the chiefe City , the whole Countrey is gained : Then I shall see whether Those things which are pressed by others , be not altogether ineffectuall to determine the point which they dispute . And so I shall leave the decision of This , to the judgement and opinion of the learned . Before I consider that Treatise in the parts of it , give me leave to say that which is most true , and I hope will satisfie all men ; If every word of that his booke were true , yet it is little to the point : For the Question is not , Whether there have been Bishops ever since Christs time ; but , Wh●ther these have had power over their brethren : or , Whether one Bishop hath had Jurisdiction over another . And this Question is double : First , Whether they have had any superintendence one above another . Secondly , Whether this hath beene mixt with that Lordlinesse which now is used ; forcing obedience by the edge of the Sword , where the Keyes can give no entrance : And of this , in the whole booke there is not the least hint , ne gry quidem . Though this also were not enough for our Question ; which is not only of their Lordly power in Ecclesiasticis , but also in Civilibus . In the first Querie , we shall quickly joyne issue ; agreeing with our Antagonists , that there have beene Bishops ( viz. Ministers of the Gospel ) who have had a Scripture power in matter of Government , over particular flocks ; but the other wee doe absolutely and confidently deny . First , He endeavoureth to prove the succession of seaven and twenty Bishops , in the seat of Timothy : and this hee essayeth by one single ( not to say simple ) witnesse , a certaine man named Leontius ; whose writings have not delivered him famous to us for learning , nor his exemplary holinesse ( mentioned by others ) famous for pi●ty . Truly , a man of greater authority than he , ( as Papias , Ignatius , Polycarpus , who , almost all , knew the Apostles ) shall not bee of credit sufficient to sway my faith in this point : Not but that they were most worthy men ; but because all Antiquity hath passed the refining pot of the Index expurgatorius , I shall consider well before I subscribe . And shall I then give credit to an unknowne Author , in those things that were acted almost five hundred yeares before his birth ? Let the world judge whether it bee equall . Neither is this Author quoted , from witnesse of his owne ; but out of a Councell . Now , how Councells have beene abused , those who have ever had place or note in great Assemblies , can too well tell : where there is almost no Order drawn up , but after a serious review , reducing the mistakes of the Clerks , to the sense of those who did frame the Order , which might else come forth most disorderly . By what I have already said , That other testimony brought from a fatherlesse Treatise of Timothy's Martyrdome , cited only by Photius , ( a learned man , who lived seven or eight centuries after Christ ) will be of no weight : for Photius doth but say he read it . Hear-say in matter of judicature is no good testimony : and reports in matter of opinion , at the second hand , are good to amuse those who defie venerable Antiquity ; but will never edifie those who desire to bottome their resolutions upon sound Reason . The testimonies of Faelix , Iohn of Antioch , and Theodore , are not of age sufficient to bee registred among the Ancients , or to be valued , because they are old . I confesse , I set a greater value upon Ignatius , and Irenaeus , who affirm , Polycarpus was made Bishop of Smyrna , by St. Iohn ; but this must not be of undeniable authority . For of Ignatius I shall affirme this , that All those who are any whit learned in Antiquity , know that five of his Epistles are spurious ; and how unmingled those are which wee allow to be his , wee doe not know , who look upon Antiquity at such a distance . But allow it to bee true , that Onesimus was Bishop of Ephesus , Polycarpus Bishop of Smyrna , &c. This may be true , but evinceth in no measure the Question in dispute : Which is not of a Bishop in generall , but such a Bishop . The Authority of Tertullian also , is of the same credit : Hee tels us that Polycarpus was placed by St. Iohn at Smyrna ; and at Rome Clement by St. Peter . This no body will dispute ; ( though I am not bound to beleeve it . ) But where is the stresse of this Argument ? In the last place , that of Clement Alexandrinus , is as much questioned as all the rest . But allow it to bee true , that Iohn did appoint Bishops , they have gained nothing ; for I shall allow that Christ also hath instituted Bishops , and that Bishops are Iure divino ; yea , I will allow that they are to feed Christs flock , to rule Christs inheritance , in Christs sense ; but I shall never allow of these Bishops , which are now the subject of our dispute . There are Three sorts of Bishops , as Beza saith : There are of Gods Institution , and they are those who have a power over their proper flock , with the rest of the Church , and no other . There are also of Mans Institution ; and this ever overfloweth into the Neighbour parish . And lastly , there is a Demonicall Bishop ; and this is hee who challengeth the Sword , as well as the Keyes . This last may well be stiled Demonicall ; for sure God never erected This order ; nor Man in his right senses : Where it will then fixe , is cleere enough . Even on him , Whose darke Mysteries , most of these men have been very well acquainted with . The long Robe and the Sword doe not well agree . To see a Lawyer tyed to his Sword till hee put off his Gowne , is not so comely ; but to see a paire of Lawne sleeves to stifle a Scepter , if it were but on a stage , I would cry out , Spectatum admissi risum teneatis ? SECT . II. CHAP. II. THus having run through that little Treatise , ( yet with some wonder , that a person of his profession , piety , and known learning , should doe That , which might in any sense , seeme to impose on those whom hee loveth . ) I proceed to some other things , which I finde produced from Antiquity , by the greatest Patrons of that kinde of Episcopacy which wee now oppose . Yet by the way , I must note here also , That either none seeme to state the Question ( between us ) right ; or else , all seem to dissert it . Our Question ( as I have often said ) is not of the name of Bishop , or his power in Ecclesiasticalls only ; but also , and mainly , of his Civill power , and Temporalls . Which all the Patrons of Episcopacy seeme to shun , as a dangerous Rock ; and hovering aloofe off , goe about to prove by Antiquity , that Bishops had this Name , and some power even in the Primitive Church ; which ( though I thinke none can force me to beleeve , yet ) I dispute not : But demand , Whether any Bishops had such power in Ecclesiasticis , & Civilibus , as ours now have in England . Yet ; because they insist so much on Antiquity , for Ecclesiasticall Episcopacy , I will be content to follow them there also ; beleeving wee shall finde no one foot-step ( in true Antiquity ) of such a Bishop as wee now have established in England , though wee should strip him of all Civill power , and consider him only in Ecclesiasticis . Shall I begin with his Election ? which indeed is somewhat higher than they use ( perhaps dare ) to begin . I can produce many Antiquities to prove the Election of all Church Officers , was in the People ; yea , and that for divers ages after the Apostles ; who indeed at first appointed These themselves : and good reason why , when there were no People to choose their Officers , till converted by the Apostles ; who afterward left This Power to the Whole Church , rightly constituted . And This continued in the Church for divers ages : as appeares by Constantines Epistle to the Church of Nice ; Athanasius also ad Orth●doxos ; and St. Cyprians sixth Epistle : with many instances m●re , which might bee , and daily are produced . It is true , that after the Apostles , and purer times of the Church were gone , the Clergy began to lord it over the people , and to bereave them of their due priviledge ; yea oft times agreed among themselves to choose One Superintendant ( as we may call him ) whom they called Father , and Bishop ; and in This perhaps they did not amisse , if This Bishops power rested only on the Clergy , and never reached to the people ; who else sure by all reason should have had a vote in choosing any Officer , much more such a great Commander . But let all the Patrons of Episcopacy produce mee one found Antiquity for such Election as is now in use with us . Let them from undoubted Antiquity for three hundred yeares after Christ , ( nay much more , for I easily see their evasion ) let them , I say , shew me but one instance of our Conge d' eslire : It is the Thing I speak of , not the Word . Let them shew me ( except in the dark times of Popery ) power given to ten or twelve Men ( except all the Clergy explicitely consented ) to choose such a Bishop . And yet This is not halfe that which lies in our Elections ; whcih indeed are not at all made by so much , as the Chapiter of any Cathedrall , but received only by Those who dare not refuse it : but of this I spake before in the first Section . I am content to passe their Election , ( which I perceive none of them care much to examine ; ) and come to the Execution of their Office. In which I might instance in two or three maine points ; as sole Ordination , sole Jurisdiction , Delegation , &c. I meet with none that take upon them to defend this last ; which as a Great States-man observed many yeares since , was a Thing at first view , most monstrous , and unreasonable . For , will any man living think it reasonable my Lord Keeper should , ad placitum , delegate whom hee will to keep the Seale , and judge in Chancery , without consent of his Majesty and the State , that entrusteth him with this Great Office ? Yet These Men hold it fit to entrust a Vicar-Generall , Chancellors , Officials , Surrogates , ( and yet under Officers ; ) to keep the Seale , yea we●d the Scepter of Christ , and all the Church , which yet they say is entrusted with them . But with whom have they left the sheep in the Wildernes ? Were there nothing else but This , I cannot but hold our Episcopacy an intolerable Tyranny ; s●eing a Bishops Dog , ( I am not much amisse ) lording it over the People , Ministers , Gentry , Nobility , All : while his Master is perhaps Revelling , Dicing , or doing Worse ; for , worse they doe . Nor is this any way to be helped , ' while to one Lord Bishop is granted so vast a Territory . Which yet he commandeth as absolutely under that most significant term of Diocesan , Primate , or Metropolitan , as any Temporall Prince can doe , by the name of Earl , Duke , King , Emperor , or any other . I oft remember the dry Oxe-hide , that was brought to represent Alexanders great Dominions : But I see them so farre from standing on the middle , ( to keep down all ) that indeed they oft touch is not at all ; but are acting the Lord Temporall ( I might say more ) remote enough from their own Diocesse . Which yet of it selfe is oft so large , that no one man living could sufficiently Visit and Over-see it ; except he could get the Pope to Transubstantiate him also , and so get a Vbiquitarian Body . To supply which , hee is oft forc'd to puffe up his wide sleeves , and look very big : And yet much , yea most of all his Office , must bee done by Delegates ; who are oft , yea usually , the lowest dregs of basest men . In good earnest , I would thank any man , that can shew me one good Antiquity to countenance such Delegation of an entrusted Office , to Deputies , specially to such Deputies , as themselves doe not , cannot trust . Doth any man dare , or can any man think it fit , to Delegate the Tuition or Education of a tender Prince , committed to his Charge or Care , by his Royall Father ? I beseech you ; Is not the flock of Christ stiled by the Spirit of Christ , An Holy Priesthood , a Royall People ? Shall it then bee fit , or lawfull ; For any man to transmit this Trust to any whomsoever ? especially to such a crue of faithlesse Hirelings ? God forbid . SECT . II. CHAP. III. I shall passe their Sole Iurisdiction also , being the Common Theame of all that write of this Question ; specially when I finde some of themselves disclaime that Epithet of Sole : and if they can bee content to leave This out , I have lesse to speak against them . Wee come to Ordination ; or to speak as they use ; ( though some of them love not to heare of it ) Sole-Ordination . This is the main & Master-piece of all Episcopacy . All things else in the Church , they yeeld equally committed to Presbyters ; onely Imposition of Hands , they say , is solely retayned to the Bishop ; so Downham , Bilson , and of late One of their owne , that offers to yeeld the Cause , for one example of Lawfull Ordination by Presbyters without a Bishop . One Example ? what dare he say , France , Belgium , no parts of Germany , hath Lawfull Ordination , though by sole Presbyters , without Bishops ? Downham is somewhat more moderate , and yeelds such Orders Lawfull ; but in case of Necessity , or at least some great Exigency : in which hee hath the Charity to include the Reformed Churches abroad , though , as hee saith , They are of age , and might speake for themselves . But they urge us to shew Antiquity allowing any such Ordination without a Bishop . It hath beene shewed , and yet never answered ( that I know : ) that some Councels have intimated enough ; Presbyters were wont of old to Ordaine without Bishops . As that of Ancyra , Can. 1● . It shall not bee lawfull for Choriepiscopi , or Presbyters to Ordain , without consent of the Bishop , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ( for so the words are in Balsamon , though some of themselves translate the words very strangely . ) Which cleerly intimates , That before this Canon , Presbyters and Choriepiscopi ( who had not still Ordination from three Bishops , though some had so , ) did usually Ordaine without the Bishops leave , ( much more without his presence ; ) and that too in Other parishes besides their Owne : Else it is strange the Councell should now forbid it , if It had never beene done before . Nay , the Canon doth not now absolutely forbid it , ( which is much to bee marked ) but onely commands , the Bishop's leave should bee asked to all such Ordinations . But if This Imposition of hands were a Sole property of Bishops , ( as now some make it ) the Bishop could not give leave , or depute others to doe it . For , This , even among themselves is a received Axiome , Episcopus potest delegare ea quae sunt Iurisdictionis , non ea quae sunt Ordinis . Hitherto also may be refer'd all those Canons that require Presbyters to Lay on their hands with the Bishop in Ordination : As , Can. 3. Concil . Carth. about the yeare 418. and that of Aken , 400. yeares after : Yea , and this was the practice of the Church in St. Cyprians time , as appeares by his 6. and 58. Epist. So Ierome in his Epistle to Rome ; and St. Ambrose among his Epistles Book . 10. Yea , and This is our Law also ; which requires ●●oadjutors to Bishops in Ordination : Consonant doubtlesse to the most Antient practice of the Primitive Church , even in the ●postles Times ; as appeares by that of Paul to Timothy , on whom were laid the Hands of the Presbytery ; not of the Presbyterate , or one Presbyter , as learned Mr. Thorndick not onely yeelds , but proves ; who yet is no enimy to Bishops . Neither could I ever finde one good Antiquity against Ordination by Presbyters , or for Sole Ordination by Bishops . I finde indeed Collythus , and some others , Un-priested by Councels , because Ordained by Presbyters alone ; but That Act of the Presbyters was done in faction , against the Bishop , and their fellow Brethren . Yea , and in most cases , if not in all , Those Orders ( so annul'd by Councels ) were confer'd by One Priest alone , and so were indeed as unlawfull , as if by one Bishop alone . I might adde , that some Great men of good Note , have strongly maintained , all those Councels erred , which so Unpreisted Those that had beene Ordained by a Presbyter , or Presbyters , without a Bishop . Amongst These are some of Note in the Popish Church ; It being a Common Instance among the School-men , disputing , Whether Orders once confer'd could be annul'd ; and they all conclude the contrary . Yea , and many of These also strongly prove , that Priests may as well Ordain as Bishops ; and their Reason seemes very good ; for , say they , Seeing a Preist can Consecrate , and by Consecration Transubstantiate , ( which is more , ) Why can hee not also Administer the Sacrament of Orders , which is lesse ? Yea , and some of them dare affirme , Neither Bishop nor Pope can licence Priests to give Ordination , except The Power of Ordination bee de jure , in Presbyters : For , They all yeeld the Pope himselfe cannot licence One that is not a Preist , to Consecrate the Hoste ; because none but Preists have That Power of Consecration . And a Licence doth not confer Orders without Imposition of hands , as They all grant . F●r my owne part , I ever thought That of Bucer most Rationall , Deus non simpliciter singularibus Personis , sed Ecclesiae Ordinandi potestatem tradidit . For so indeed it seemes the Work of the whole Church , who are to Elect , to testifie also and seale their Election by Laying on their hands : And the Presbytery are but the Churches servants in This Act. I could heartily wish It were reduced to This againe , which I fully conceive to be most agreeable to Right Reason , Scripture , and All Good ( untainted ) Antiquity . Yet till This be again restored , I much desire the Prelates would leave off some of the Ceremonies , which I hear they use in it , ( though not by Law I think , ) lest they drive all good men from taking Orders . SECT . II. CHAP. IV. I Shall now passe from this kinde of Church Antiquity , and passe to the best Antiquity , the infallible Truth of God , in Holy Scripture . In it I shall shew there is little for , much against Bishops ; whether we consider the Name , or Office of a Bishop , as now it is setled . The Name , I finde but foure times in all the New Testament : In Two of which , the Name is so indifferently used , that it maketh nothing towards an issue of This Question . Those are , 1 Tim. 3. vers . 1 , 2 , 3. and , 1 Pet. 2.25 . And what can be gained from hence , truly I see not . In the other places it maketh against them , as I shall shew more at large by and by . But the Word Elder , ( a true Bishop ) is used twenty severall times in the New Testament . And you shall find the Apostles honouring This Name so much , that one of them stiles himselfe an Elder , but none calls himselfe a Bishop . Indeed , Iudas is so called ; Who ( as it were Prophetically ) behaved himselfe so , that his Arch-Bishoprick was given to another . I doubt not but the Spirit fore-saw this Word would bee quickly mounted high enough ; so that it brands Iudas first with This stile . Of much more ●ajesty is the Word Presbyter , which signifies Senior . Under the Law Youth was bound to pay Tribute to Gray haires ; and Senatus of old was so stiled , à Senioribus ; Whereas Episcopus signifies nothing but an Overseer : And such indeed Bishops have beene for many yeares . Perhaps the Name of Bishop is sometimes ( though rarely ) used , that the wilfully blinde might stumble : But the Name Presbyter very frequent ; that Those who love Truth and Light , might still see such a Glympse that might Enlighten them in the midst of Egyptian darknesse : from which , I doubt not , but God will deliver all Christendom in due time . I can finde as little also for the Office of a Bishop , as for his Name in Scripture , yea much lesse . I can finde our Saviour rebuking his Disciples , striving for precedency ; saying , Hee that will bee first shall bee last . I can finde St. Peter saying , Lord it not over the flock of Christ : And St. Iohn branding Diotrephes with seeking the Preheminence . But where shall wee finde the usurped Office of our Bishops in all the Scripture ? Can they finde it ( by a multiplying glasse ) where ever they see the Name of Bishop , though but in a Postscript , of St. Pauls Epistles , Whither I see many of them fly for their owne Name . I must confesse I have found some Praescripts of Davids Psalmes ( and other Texts ) to bee now part of Scripture ; but never yet found any Postscript of such Authority . I dare not therefore give it unto These ; Which first , were never ( that I could learn ) received by the Church for Authentick Scripture ; nor ever fully joyned to the Scripture , but by some distinctive note , till our Bishops times . Yea , some Antient Copies have them not at all ; as one very old Greek Copy in Oxford Library , if I be not mis-informed . Againe , These Postscripts have many Improbabilities and some repugnancies ; as many Learned men observe . As , That of the first to Timothy ; From Laodicea the cheifest City of Phrygia Pacatiana . Which sure was never so subscribed by St. Paul , who would not have spoken of a First Epistle , when as yet there was no Second , nor appearance of any . Againe , the Epithet Pacatiana , came from Pacatianus a Roman Deputy , 300. yeares after St. Paul wrote . The Epistle to Titus is thus subscribed , ( or rather superscribed , ) To Titus , ordained the first Bishop of Creet ; from Nicapolis of Macedonia : but it should have beene added ; Whither St. Paul meant to come after the Epistle , but was not there at his writing ; as appeares very probably from the third of the same Epistle verse 12. But what meanes that Phrase , Bishop of the Church in Creet ? was there but one Church in all Creet ? This sounds not like the Scripture stile ; which alwayes expresseth Nationall Congregations by Churches in the Plurall . But it may very well be , Titus was Bishop ( or Pastor ) but of one Church in Creet : so that wee shall not need to contend about This. Our Adversaries themselves yeeld , there cannot bee much urged from these Subscriptions . Baronius , Serrarius , and the Rhemists , will ingenuously confesse so much ; and Bishop Whitgift also against Mr. Cartwright . ●he Postscripts failing , where will they shew either Name or Office of a Bishop as now it is used ? I know their strong Fort , Tit. 1.5 . For this cause I left thee in Creet , that thou shouldest set in Order the things that are Wanting , and Ordain Elders in every City , &c. Here they think the Power of a Bishop is set forth at large . But what if so ? Will they bee content to bee limited to This Power ? if so , wee shall the sooner agree . I think no man ever thought , Good Titus had a Commission heere to draw the Civill Sword ; or so much as to strike with his Church Keyes . Let us a little examine This Commission ; Which seem● but a Briefe of a large Patent which Saint Paul had given him before . If we first examine the Date of This Commission , wee shall finde it before any Church Government was setled ; and so an Extraordinary Case , not fit , perhaps not lawfull , to be produced as a constant president . Extraordinary Cases of Necessity , breake through the Ceremoniall , yea Morall Law too . The Shew Bread may refresh fainting David ; Cain and Abel may marry their owne sisters to propagate the World ; Samuel may be a Priest , though not of Aarons House , as was shewed before . And why then may not an Extraordinary way be taken in the first setling of Church Government , where there is yet none setled ? Any man might now in the conversion of the Americans , or Chinois , give direction how to admit Members , elect Pastors , exercise the keyes , &c. This Titus did , and no more . But secondly , in what manner his Commission was , I know not ; and nothing can be proved from hence , till that be agreed upon . It is as probable he did it but instructivè , exhortativè , and not imperativè . Timothy received his gift by imposition of Presbyteriall hands . If an extraordinary gift was conveyed in an ordinary way : Why might not an ordinary calling , and affaires of an ordinary nature , be managed by an extraordinary man , be carried forth in an extraordinary way ? The contrary is not proved , and so This must till then , be Ineffectuall to them . But thirdly and lastly , I beseech you consider by what power he did it ; by the power of an Evangelist . There are two sorts of them , 1. Who write . 2. Who proclaime the Gospell in an extraordinary way , as coadjuters and messengers to the Apostles in this great worke . Of this last sort certainly he was * . A Bishop he was not ; for our adversaries doe all agree , that it is the duty of a Bishop curae sue incumbere , to watch over his charge : now this he did not , for if Creet was his Charge ( which in no way , neither by Scripture nor Antiquity is proved ) he did not attend it ; for we finde him continually journeying up and downe ; he leaveth Creet and commeth to Ephesus , from thence he is sent to Cor●nth , after that into Macedonia , from Macedonia he is returned to the Corinthians . Neither is it to be found in History that he ever returned to Creet . Thus if I mistake not , the Text is lesse advantageous than the Postscript . Some thinke to finde Episcopacy established in that example of Saint Iohn , writing to the Angels of the seven Churches . But this is Argumentum longè petitum . Because Paul endorseth the Letter of a Corporation , or an Assembly , to the most eminent man in the Congregation ; Therefore He shall have sole Jurisdiction ; therefore the Maior shall have sole power without the Aldermen , est par ratio . When Paul writes to the Church of the Thessalonians ( 1 Thes. 5. v. 27. ) commanding That Epistle to be read to all the holy Brethren ; the Church of the Thessalonians should have Jurisdiction over other Churches : which truely I doe not thinke to be a strong Argumentation . Secondly , the Word is taken collectively for the Assembly and charge of Ministers , and not for One , as appeareth evidently , Revel . 2. v. 24. He saith , speaking to the Angel , To you and to the rest in Thyatira : he puts the Angel in the plurall number , which hee would not have done had he written to a single Bishop . Thirdly , these Epistles are written to the whole Church for the threats and promises are read to them , and the Epiphonema of every Epistle is this , he that hath an eare let him heare , what is spoken to the Churches . But yet if this superscription could give any advantage to the Angel , it would but extend to his owne congregation . The Laodicean Angel hath no influence upon the Philadelphian , or the Smyrnite ; and if that be not proved , nothing is gained in the point of Episcopacy , except it could be proved , that these Angels had in their care many congregations under these particular Churches : which never hath , nor ever will appeare . I hope it is manifest to all men that they cannot establish Episcopacy by Scripture . Secondly , there is much in Scripture against them ; For the word Elder and Bishop is all one , Tit. 1. ver . 7. For this cause left I thee in Creet , that thou shouldest set in order the things that are wanting , and ordaine Elders in every City , as I had appinted thee ; for a Bishop must be blamelesse , as the Steward of God. First , he sheweth Titus what manner of man an Elder must be , viz Blamelesse ; and now proveth it , because a Bishop must be blamelesse . As if I should write to Thomas to live soberly , because a Man must be sober ; it necessarily followeth that Thomas is a man. So that Phil. 1. he writes to the Bishops and Deacons at Philippi . Is it probable that a little Towne in Macedonia should have many Bishops , when one Bishop must have many Cities , in his Dioces ? Those Who translated the Bible , foresaw This : And therefore Acts 20. They have translated the word Episcopus an Over-seer . Yet in other places they translate it Bishop . And the Jesuites say Piae fraudes sunt licitae . The carriage of the Apostles , in severall places is remarkable : when they come to a City ( as Acts 20. ) They send for the Elders of the Church , never thinking of a Bishop , he is so inconsiderable a man. These places I hope make cleerely against them ; So now I will endeavour to shew what the Scripture holdeth forth for Church Government . SECT . II. CHAP. V. IN this search you will agree that the Government is fixed there , where you shall see setled the plenary and absolute power of Election of Officers , Decision of controversies , and Excommunication of those that transgresse . This you will find ministerially in the Officers , But initiativè , virtualiter , & conclusivè , in the People . The Officers are called Overseers , Rulers , and Elders , &c. Some of these are to preach and administer the Sacraments , others to watch over mens manners , others to serve Tables , and looke to the poore : All these are chosen by the People : but whensoever by their industry any delinquency is discovered , the whole matter is brought to the Church , and there the people and Elders doe passe their definitive sentence . Examine but where election of Officers , decision of controversies & excommunication of members are recorded , and you shall have them all in the Church ; not representative , but in the whole Church , consisting of Officers and other members . As first for election , Acts 1.15 . Peter speaketh to the People , and telleth them they must choose one in Iudas his place , and ver . 23. It is said They appointed Two. It is true the lot divided which of them two should be the man , ( a course in the like case , not unlawfull to us at this day : ) But the reducing of it to Two , was the act of the Church ; though Peter was amongst them . So afterwards Timothy received his Evangelicall gift by the Imposition of Presbyteriall hands ; which Presbyters were in this worke , the servants of one present Congregation . Secondly , Decision of Controversies , either in cases of Conscience , or in point of manners . In cases of Conscience when Paul and Barnabas had no small difference about Circumcision , they sent to Jerusalem where the Apostles , Elders , and Brethren meeting together , joyntly returned that answer which you finde Acts 15 . 23.24.2● . Some would presse this place , this act of the Apostles further , and give to every Synod a Commanding Power ; because it is said Act. 15.28 . It seemed good to the Holy Ghost , and to us , to lay no further burden upon you . Therefore they say a Synod hath a commanding and burdening Power . But I cannot consent to that : for then the major part of the Churches in Europe , Africa , Prester Iohns Country , might meet and command all the Churches of Christ ( which God forbid , ) in what they pleased ; and that jure divino : for God when hee giveth a rule to his Church , hee speaketh to the whole Church of Christ , and not to any particular Congregation . I only presse it thus farre , That the People were joyned even with the Apostles , in that Great Synod . The Commanding power of the Synod lay in this , that the Apostles speak the minde of the Holy Ghost . But such authority is not left in us ; and therefore no such Obligation upon others : Truly if there were such a power left us , I should with much scurple resist any act of such Government ; whereof I could make a good construction ; For many times the power Commanding is more dangerous than the thing Commanded : but there is no such power . Neither , as I said before , doe I presse it with such a designe . In cases of Civill converse , Mat. 18.17 . Wee must make our addresses to the Church ; and hee that will not heare the Church must be as a Publican . In that place the greatest dispute will be , What is meant by the Church ? for some will say , Here is meant the Church representativè ; either in more , as the Presbytery , or in one , as the Bishop ; and not the Church at large . But I would labour to evince the contrary . Weigh either the Context , or the generall signification of the word Church , and I hope the true sense will be manifest . For , Let us see how Church is taken in the Scripture ; It is used sometimes figurativè ; and sometimes properly . Figurativè , as when a particular house is called a Church ; As , the Church in his house , Rom. 16.5 . Secondly , When by Synecdoche , the head is put for the whole ; as Christ is called the Church , 1 Cor. 12.12 . Thirdly , Collectivè , When all the Churches of Christ are called the Church , 1 Cor. 10.32 . It is used perhaps under some other figures , but it will bee long to quote them all . Secondly , It is used Properly in two phrases ; First , When the Congregation is called the Church ; as the Church at Ephesus , Corinth , &c. Secondly , When the Congregations are called Churches ; as the Churches of Galatia , and of Iadea . Thus it is used Properly , Thus Figuratively ; but no where Representativè : scil . the Ministers , the Presbyters , or the Bishops ; or all these , for the Church . You shall finde these and the Church contradistinct ; as , To the Saints , the Bishops , and the Deacons , 1 Phil. 1.1 . To the Church , and the Elders , Act. 15.4 . I conceive wee are bound to take a word in that sense which is currant in Scripture ; except that sense cleerely crosse the scope and spirit of the text . You shall meet with that word 48. times in the New Testament , and no where signifying that which wee call the Representative Church ; Very often for the Saints themselves : As , 1 Cor. 1. vers . 15.2 Cor. 1. vers . 1. 1 Thes. 1. vers . 1. Why should we not then take it in the same sense ? Are not wee then bound to expound the word Church in some of those significations which are frequent in Scripture ; and not in that sense , which is so far from being found in the text , that a Contradistinct phrase is , as I said before , ●ather used ? Againe , From the text and context that will appeare to be the meaning of the Spirit , and no other : The text is , Mat. 18. vers . 17. If hee shall neglect to heare Them , tell the Church ; but if hee neglect to heare the Church , let him bee to thee as a heathen man , and a Publican . The context is in the 15. and 16. verses , If thy brother shall trespasse against thee , goe and tell him his fault betweene thee and him alone : If hee shall beare thee , then hast thou gained thy brother ; but if hee will not heare thee , then take with thee one or two more ; that in the mouth of two or three witnesses every word may be established . In the context and the text there are three things to bee examined , before the true sense can bee found out : First , Who are meant in that Gradation , in the 15 , 16 , 17. v. Secondly , Who is meant by Them , v. 17. ( if hee will not heare Them. ) Thirdly , What is meant by Publicans and sinners . First , Who is meant in that Gradation . In the first place is meant the Party ; in the second is meant the Elders , or the Bishops , the Officers of the Church . If you say , They are not there understood : yet I am confident you will not , I am sure you cannot , say , they are there excluded . If then the Spirit pointed at them , with the other members of the Church , or them solely ; It would be an unnecessary thing , to bring him afterwards to them againe , as to the Representative Church . Secondly , By Thee , ( v. 17. ) is not meant only the Party , but every Christian , every Church member , to whomsoever the newes of such a miscarriage shall come : Else this will bee a meanes to nourish particular parties sidings , ( which the Scripture doth exceedingly shun , ) If by Gods Law hee should bee a Publican to one of the Church and not another : If hee be so to every member of the Church , this will bee a hard case , That if a Bishop , or an Elder , one , two , or more , shall passe the bitter sentence of Excommunication , hee must be so to mee also , though I know nothing of it . But some will say , that must be done before the Church . To which I answer , The word saith no such matter . And thus those who mis-expound the Scripture , must eck out the Scripture , to make good their own imagination . But secondly , Why should it be complained of , before the Church , if the deciding power be in the Officers ? Frustra fit per plura , quod fieri potest per pauciora . But thirdly and lastly , If you will have the whole Church heare ; it seemeth to mee against all reason in the world , that the party deputed should have power , the party deputing being present . The Steward of a Court Leet , or Court Baron , is annihilated , if the Lord bee there . All Officers vaile bonnet , when the party giving them power is present . Why are Parliaments the representative body of the Kingdome , but because the Plough cannot stand ? but because no pla●e can containe the whole body ? But if all the people could meet in Campo Martio , should Those who now are but servants , then bee more than servants ? surely the whole Church being present , foure or five by Gods Law shall not rule all , seeing Gods Law never appoints any standing Laws against the rules of nature . In the third place wee must enquire after the sense of Heathen and Publican : sc. the most odious of men . Is it possible that any Christian shall bee to any Christian the most odious of men , for the sentence of a Judge which hee never heard , neither hath right to heare ? Thus if you will bee bound either by text or context , or the common acceptation of the word in the Scripture ; by Church must bee understood the whole Congregation . Againe , for excommunication of members , 1 Cor. 5.13 . S. Paul commandeth Them , ( sc. the whole Church ) to put away that wicked person , and to deliver up such a one to Satan . 2 Cor. 2. They restore him , They forgive him . Thus we see every where , That in election of Officers , in decision of Controversies , in cases of Conscience , in Excommunication , the whole Church disposeth everything , not the Bishops , not the Presbyters alone . I doe not observe the Church hath power in other things , but in these , and in all these , in election of Officers , in decision of controversies and excommunication of delinquents , the whole power is in the Church . I conceive then I have cleerely and briefly proved these three things : 1 That there is little in Scripture for Episcopacy ; much lesse for such an Episcopacy as Ours . 2 Something against them . 3 Another Government cleerely delineated . SECT . II. CHAP. VI. IT being ( as I conceive it is ) cleered both from State-policy , Antiquity and Scripture , how incompatible Civill Government and such Episcopacy are , I hope we shall never hereafter be choaked with that Proverbe , No Bishop , no King. I doe most willingly pay very great reverence to a saying delivered to us by many successions , from the wisedome of our forefathers ; But I shall ever crave leave to question that Maxime which may justly seeme to me the birth either of Ignorance or ends . Antiquity must have no more authority than what it can maintaine , by reason frequent impostures of this nature command us to be circumspect ; did not our predecessors hold the torrid zone inhabitabilem aestu ? till Noahs Dove , Columbus discoverd Land , the world was confined in the Arke of Europe , Africa , and Asia . In Divinity , where an error is of most dangerous consequence , we have beene too credulous : how many hundred yeares did our fore fathers swallow this pleasant bait , We must believe as the Church believeth ? And since the light of Reformation , was not particular assurance of our Salvation delivered us , as an exact definition of our faith ? We have ventured our bodies as well as our soules upon these sands ; for in the Art of Phisicke ( though our parents at a very great remotenesse were wiser ) it hath passed for a currant position that Phlebotomy almost in any case was more than dangerous ; and that men might pay deare for their learning , they have beene as wise in Tenets of State-Policy . Have not too many great ones closed in with Neroes conclusion , m● oderint dum metuant ? Lastly , Episcopacy hath beene the basis , the superstructure , the All , the soule of Church Discipline for these many ages : but dabit his meliora Deus . Some of these Tenets spring from invincible Ignorance ; others have beene the base pullulations of spirits enslaved to false ends : This No Bishop , no King ( as I have fully proved ) pertakes of both , and therefore hath no weight with me , nor I hope shall ever hereafter be of credit with any body else ; for we see that old received truthes are not alwaies to be entertained : and so I leave them with their maxime to the sentence of every judicious Reader . SECT . II. CHAP. VII . THere yet remaineth an objection or two , which must necessarily receive an answer , before I shut up this discourse . 1 Obj Allow there are some inconveniencies , ( yea great ones ) in Episcopacy ; yet ex malis minimum , it is better to beare these than groane under worse . If Episcopacy be taken away , Schismes and Heresies will breake in , as armed men ; Tyranny is more eligible then Anarchy ; the wofull sense of Anarchy begot that sad Proverbe , It is at it was with Israel , when there was no King. Ans. I doe agree to this , that a confusion is a most lamentable condition ; and that those times are very perillous , when every mans hand is up against his brother ; Ephraim against Manasses , and Manasses against Ephraim : Yea , I doe professe the distraction of Heresies , the most miserable of all Civill conquassations , disjoynt the outward estate ; but Heresies distract our soules , dismember our Churches , stave off Iew and Gentile , who know not whether part to believe , shake the weaker , cause heart-burning amongst the stronger , doe exceedingly provoke God to wrath and displeasure . But first , let us consider whether it be possible to be without Heresies and Schismes . Secondly , whether Episcopacy be not the efficient cause of the most grievous Schismes , and Heresies . Thirdly , whether Those which may justly be feared upon the removall of Episcopacy , be of such dangerous consequence , as to weigh downe the keeping up of that Government , rather than to hazard what inconveniences may there-hence follow . And 1 to the first of these . It will bee cleere both from experience , and Scripture , and reason , that Heresies must come . Look over all Nations , and all times , and you shall finde them distracted with difference of opinions : How many severall Sects doe you heare of amongst the Jewes , and some of them extreame grosse ? the Sadduces , the Pharisees , the Esseans , Herodians , with many more ; though a great Critique reduce them to Three . Christ had no sooner committed the care of his Church to the Apostles , Disciples , and ordinary Ministers ; but they were over-runne with Heresies : Yea , in their time , some were of Paul , some of Apollo , some of Cephas ; in the interim Christ quite laid aside . In the Church of Pergamus , were there not some that held the Doctrine of the Nicolaitans ? In Thyatira did not some of the Church listen to the Prophetesse Iezebel , who taught them to commit fornication , and to eate things offered to Idolls ? Barnabas and Paul were at some difference : the Doctrine of workes was pressed upon the Galatians , and the resurrection from the dead questioned by the Corinthians . Amongst Heathens ( where Morality was their God ) had you not the Peripatelickes , the Sceptiques , the Platonists , the Epicureant , and many other Sects ? The Pope and Pap●cy , have beene much turmoyled with Schismes ; and these Schismes have produced great confusions amongst them . In the yeare of the Lord 420. Boniface the eighth being chosen , the Clergy chose Eulatius , and there they decreed one another Heretickes ; Simmachus and Lawrentius caused the same distraction in the yeare 499.760 . Pope Custantine being convinced of Schismes and berest of both his eyes , he and Philip ( another Pope ) were deposed , and Stephen elected in their places . Thus it was 958.973.995.1047.1058.1062.1083.1100.1118.1124 . in the yeare of the Lord 1130 , the disputes betwixt Gregory and Peter ( Both chosen Popes ) were so famous that it was growne a Proverbe and recorded in this verse . Petrus habet Romam , totum Gregorius orbem . Every twenty yeares had such changes as these , even till of late , that Church hath beene vehemently turmoyled with all their Learned . Amongst the Schoolemen , some are Scotists , some Thomists : among the Polemiques , some Iesuites , some Dominicans . And all these wrangle each with other . In the yeare of our Lord 1400. there was a great dispute about the Originall sinne of the Virgin Mary . Betweene 1215. and 1294. was that great Faction betweene the Guelsians and Gibelines ( though both were Papists ) One desending the authority of the Pope , the other of the Emperour . In some points of Controversie , Bellarmine ( one of their ablest Writers ) is not to be read without restriction , and not without Licence of superiors . If we survey all Antiquity , we shall finde no one Century free from Heretickes . Ebion , Cerinthus , Marcion , Samosatenus , Novatians , Sabellians , Nepotians , Maniches , Arrians , Pelagians , with many others , have troubled the Church from time to time . If you descend so low as our daies , even among Protestants you shall meet with too too many Divisions . Luther and Calvin ; and the English Church betweene both ; a Calvinist for Doctrine , a Lutheran for Discipline . The Lutherans are divided in Rigidiores , & Molliores , and these differ toto Coelo . The Calvinists have many disputes : How fiercely doth learned Erastus contend with Calvin and Beza , about Excommunication denying the Church any such power ? The Church of England hath three maine Divisions ; The Conformist , the Non-Conformist , and the Separarist . The Conformist hath the Orthodox Divine , contending with the Arminian , Socinian , Pelagian , Anabaptist , and divers others ; who yet All stile themselves Sonnes of the Church of England . The Non-conformist is uncertaine what he scrupleth ; for some can dispence with one of the three Grand Nocent-innocent Ceremonies ; some with another , some with neither . The Separist is subdivided too ( as they say ) into Seperatist , and Semi-seperatist . Many other Divisions there also be , will be , in Churches here . Yea , it is cleare in Reason , that Divisions , Sects , Schismes , and Heresies , must come ; For , many are apt to advance themselves and undervalue all others : and Mens Braines being fertile of errors , after they have conceived they must bring forth ; though the Gospell suffer never so much by it . And while This Temper is among men , you must still expect Schismes and Heresies . The Scripture hath put this out of all doubt , it saith , Heresies must come . Christ came to set a Sword , not only betweene the Good and Bad , but even among Professors of the same Christian Religion ; that Those who hold out to the End may have their Honour and Reward . It is to be marked that Christ doth not presse his people to seeke their freedome , till Rome bee falling , and then he saith , Come out of her my People . Yea , the Scripture foretelleth of one Heresie that is not yet ( perhaps ) come ; it may be it is now in the Birth ; sure it is not farre off , It is mentioned in the second of Tiothy , the third Chapter and some of the first verses . 2 Tim. 3.1 , 2 , 3 , 4 , 5. 1 This know also , that in the last daies perillous times shall come . 2 For men shall be lovers of their owne selves , covetous , boasters , proud , blasphemers , disobedient to parents , unthan●full , unholy . 3 Without naturall affection , truce-breakers , false accusers , incontinent , fierce , despisers of those that are good . 4 Traitors , heady , high-minded , lovers of pleasures more than lovers of God. 5 Having a forme of Godlinesse , but denying the power thereof : from such turne away . Expositors all agree This misery to be in the Waine : But in their agreement they differ very much ; for some conceive the Papist is here understood ; others apply it to the late Troublers of Israel , the Arminian , Socinian , and the worst sort of Episcopall men , that under the Notion of indifferent Ceremonies would have brought us to swallow downe all Popery . But under favour , I doubt neither of These , reach the full meaning of the Text. It cannot be the Papist , because it is not to rise till the Last Dayes . Indeed Popery is cleerely expressed in the 1 of ●im . the fourth , verse the 1 , 2 , 3. ● ( as that most Learned and Reverend man Mr. Mead hath fully cleered in his most excellent peece on that Text ) yet there they are said to rise in the Later Times ( viz. of the Roman Empire ; ) but here these new Hereticks come not out till the Last ( not only Later ) Dayes , not only Times , but Dayes of those Times . Againe , it seemes not to be the Arminian ( or any of that Rable I mentioned but now . ) For first , the Character of their Times is Perillous , as if it would intimate men indeed should be in danger , but yet escape , the Times being only perillous : But while Popery bore all before it , forced the whole Church into the Wildernesse , cloathed the Witnesses with Sackcloth , and at last prevailes to kill them : sure these Times are more than perillous . But perhaps there is no pressing force in This. In the second place let us consider the Character of the Persons . First , they are expressed as Breakers of the Lawes of Civill Converse ; and then as Hypocrites in Religion : the first of these beginneth at the second , and contiueth to the fifth verse : The second is in the fifth and si●th verses . Let us view some passages in both . Lovers of themselves , Covetous , Proud , &c. And have not men beene such ever since Adam ? Why then doth the Spirit speake of This as a strange thing in the Last Dayes ? Mr. Calvin saw this Objection , and therefore oft affirmes ( that the Scripture may not seem to speake Frigidè ) Here must be some new strange Crew of Men that act all These in a most eminent manner , even to the eye of all men . But some will say , Are not the Papists so ? Is not the corrupter part of Prelates such ? Are not the Arminians of this temper ? Certainely they are such , and in an eminent manner ; and yet to me they seeme not the men the Spirit pointeth at in this place . The maine Thing in which these men ( here exprest ) pride themselve● , is not Learning , or Parts ; But ( if I bee not much mistaken ) somewhat beyond and within all these : That , I suppose , which seemes to them to bee the Spirit . This , I conceive , is the Basis of all their vanity , pride , and insolence . They have the Spirit , and so know more than all the Learned , Pious , Godly Men in the world . They have the Spirit , they cannot sinne , they cannot erre ; they will not pray , but when that Spirit moves . Adultery is but an act of the Flesh , but they are all Spirit , and no flesh . What should these men doe with Naturall affections , they are all Spirit ? in this case if they be Traitors , High-minded , Heady , &c. Who will wonder ? What may they not be carried up to , by the imagination of the Spirit ? But let them take heede , if they have any thing of God in them ; let them be wise in this their day , for the time may come when it will bee too late . In the meane time I will say as Peter did to Simon , Pray ( that if it bee possible ) this wickednesse of heart may bee forgiven . If we look on the other part of their Character , Having a forme of Godlinesse , but denying the Power thereof , Creeping into the houses of silly women , Laden with divert Lusts , &c. How can these be spoken of Arminians , Socinians , or our Prelates ? It were to be wished that most of These had so much as a Forme of Godlinesse . Sure the World is now growne too wise to take Duckings , and Cringings , Crossing , and Crouching , with all of this kinde , to be so much as a Forme of Godlinesse . Doe These creep into Womens houses ? the Socinians , and Arminians attempt no such pranks , that I know of . And the Patrons of Episcopacy use not much perswasion , but Club law : All else is in Corners . It seems very probable to me , that the Holy Ghost in This text points out some such , as the Family of Love , the Antinomians , and Grindletonians are , if ( at least ) they are not much belyed . And to these , I think , every piece of This Character will most properly belong . Yea and the Close of it also , or the Issue of That Sect. They shall proceed no farther , for their folly shall be made manifest to all men , which can hardly be understood either of Arminianisme , or Prelacy , since That in severall names , This in severall dresses , hath been in the world above 1000. years . Thus you see Sects , Schismes , and Heresies will still come , and must come : And therefore if by keeping such Bishops we think to keep out all Divisions , we are much deceived . Which yet I spake not to take away watchfulnesse in Church-Governours , ( who are still bound to suppresse Divisions as much as they can ) but to convince men of This ( if I can ) that Episcopacy is never like to prevent Schismes : which I hope to cleere more fully in my subsequent discourse . I could never conceive more than Two wayes , that in probability may be like to quiet us in respect of Divisions . One of These we have no minde to try , and the other we may not if we would . The Spaniard indeed by his cruell Inquisition , hath inclined his Subjects to a kinde of Vnity ; but an Vnity of Darknesse and Ignorance : so that the Remedy proves worse than the Disease . Neither will , or can Tyranny either Civill , or Ecclesiastick , bring forth better fruit . The other Way is That of the Vnited Provinces ( in the Low Countreyes ) who let every Church please her selfe in her owne way , so long as she leaveth the State to her selfe . And how Religion doth flourish There , is known to most men . I will not dispute This now ; only I wish heartily , men would remember , that even Nature her selfe as much abhorres a forced violent Vnion , as a Rent or Division . BUt in the next place , let us seriously consider , whether the Bishops ( as now they be setled here ) be not the Cause of most Sects , Schismes , and Heresies now amongst us . Some of them will not deny themselves to be Arminians ; and others cannot deny themselves Socinians . If at least they think we can understand their writings , printings , yea and Sermons , though These bee very Rate . Yea some doe not deny , but they may ( at least ) receive Orders ; they meane a Pale , Mitre , and Cardinalls Hat , if they come . All which we may yet better construe by their carriage to Priests and Jesuites , both in publique and private , which now we know more than by bare surmise . Many of These they countenance openly , and never question any , though it be certainly knowne : we had ( they had ) more such in London , than were good Ministers in all England almost . All the Livings under most of our Bishops have been committed to the Cure and Care of superstitious Formalists , Arminians , Socinians , Papists , or Atheists . Yea the Universities are much corrupted by their malignant influence ; for , Nero-like they think they have done nothing , till they have murdered their owne Mother . In a word , through the whole Kingdome , Preaching , Praying , Expounding , and the like exercises , both in publick and private , are severely suppressed , and in many places altogether forbidden ( except such and such , more pernicious than profitable ; ) and all This by the Fathers of our Church , the Lords our Bishops . And is not This the most compendious way possible to beget and encrease Heresies ? They cry out of Schisme , Schisme ; Sects and Schismes ; and well they may : They make them , and it is strange they should not know them . When they laid such stumbling blocks ( Reall Scandals , not only accepta , but data ) in the way of good men , whose Consciences they have grievously burdened , and wounded with Things ( violently pressed on the greatest fines ) that are so farre from being indifferent , that many of them were point blank unlawfull : have they not by This even forced their brethren to separate themselves in Judgement and Practice , till they could finde some remote place that might separate their bodies also ? Was not This in Them the readiest way to produce Divisions , Separations , and ( as they call it ) Schismes in the Church ? Rents are bad , I confesse , where ever they be violent ; but yet then worst , when most out of the eye . Schismes in the Conscience are of greatest danger ; and to prevent These , if I am forct to That , which they please to call a Schisme in the Church , Woe to Him that so forceth me . Scandals , Schismes , and Divisions must come ; but woe to him by whom they come . God forgive them in This paticular . I professe I take no pleasure in ripping up their foule , loathsome sores ; I would they could bee throughly healed without launcing and opening . I could give you a strange account of sad Divisions , which themselves have caused both to Church and State : I could tire you and my selfe in This , though I should begin but little higher than mine owne Time , mine owne Knowledge . In Queene Elizabeths Time , many good men were cut off from the Church , some from the State , a sad Schisme ! Some by violence laid asleep ; Many suspended , silenced , deprived , cut off ( by a strange Schisme , ) from liberty , livings , ( that I goe not higher ; ) And all This for one word , of their owne compounding , Non-Conformity : While they themselves are indeed the greatest Non-Conformists to all the Reformed Churches in Europe . Surely , It would have savoured more of Humility , of Christianity , if they had suspected their owne Judgements and Opinions ; allowing something to the Judgement , Learning , and Piety of those holy , worthy , pretious Saints , Calvin , Beza , Bucer , P. Martyr , Oecolampadius , Zuinglius , with many more , great , famous , and eminent Lights , in their times . If they will stand for Conformity ; Let any man living judge , whether it bee fitter for some few Bishops , newly come out of grosse Popery , ( and still retaining their old Popish Ceremonies , ) to reforme , and conforme themselves to the Judgement and Practice of all Reformed Churches ; or all Churches to subscribe to Them. As they began , so they continued : Christ and they being like parallel lines , though they should run out in infinitum , they would never meet : Nay rather , like the Crura of a Triangle , the farther they run ( out from the Center ) the more they differ , and are distant each from other . Under King Iames , in a few years , four or five hundred Reverend men were divided from their Livings , and Ministery : And was not this a cruell Schisme ? Now also by Them was first forged that sharpe Rasor , ( or , Book of Sports ) with which they have since made great Divisions of heart . But in our Gracious Kings Reigne , they have come to Cutting off Eares , Cheeks ; and have yet struck deeper , and estay'd many Soule-Schismes ; not only in the Hearts and Consciences of thousands of good men ; but whole States also and Kingdomes , as much as in them lay . While I heare the sad groanes , and see the bleeding wounds of Three Kingdomes at once , by their Schismes ; I have almost forgotten the parting sighs , and farewell teares of ten thousand poore Christians , by Their Tyranny forc'd to abandon their native Country , and dearest acquaintance ; while others were here violently detained in Fetters , some smoothered in Dungeons , some Dismembred , some driven out of house and Living , and forced to beg : All which yet would have bin born patiently , had not only all Good men , but Goodnes it self , Learning , Religion , Piety , All that speaks any worth , been altogether , not only discountenanced , but suppressed , smoothered , and by most exquisite Tortures almost forced to breath its last . Yet that these Glorious Princes ( under whom such Tyrannies have beene committed ) may not suffer in your thoughts , Give me leave to speake some things on mine owne knowledge and experience , others from best intelligence . Queene Elizabeth , when shee heard of Their miscarriages , fell on Them in most sharpe language , threatning Them , if they should ever doe the like againe to her Subjects . King Iames offered faire discourse to the Non-Conformists ; honoured Mr. Cartwright and others of them ; disclaimed the Book of Sports : And being asked , why hee made so many Bad Bishops , answered ingenuously , with a strong asseveration , That hee was very sorry , but could not helpe it ; For , no good men would take the Office on them . And our Gracious Soveraigne ( since some light hath dawned out of darknesse , ) hath delivered our Sister Church of Scotland from that unhappy Generation . For , now I hope the Clouds begin to breake away ; Light springeth up , while Dark Iniquity is forced not only to shut her mouth , but hide her selfe and disappeare . Now the Sun againe mounteth up in our Horizon , and quickeneth the drooping spirits ; so that now many that were Bed-rid some moneths since , now begin to take up their Beds and walke , leaping up and blessing God. Fire and Water may bee restrain'd , but Light cannot ; It will in at every cranny : and the more it is opposed it shines the brighter : so that now to stint it , is to resist an enlightened , enflamed Multitude ; which still was , and still will be Durissima Provincia . Their mad outrage in all the three Kingdomes , of late , hath so incensed the Common People , that in all mens eyes they are become most vile : and while all men reflect on their constant trade of mischeivous practices , the wisest begin to conclude , The very Calling hurt the Men , as much as These disgrace the Calling . Thus we have , by too too long , great , and sad experience , found it true , That our Prelates have beene so farre from preventing Divisions ; that they have been the Parents and Patrons of most Errors , Heresies , Sects and Schismes , that now disturbe This Church and State. SECT . II. CHAP. VII . BUt it may bee , the Remedy will yet bee worse than this Disease . Let us therefore , yet more exactly weigh all the Inconveniences that may attend the Change of This Church-Government , which wee now dispute . The Dangers which some have fancied may hence accrew to the State , have beene discussed in the former Section , to which more properly they doe belong . We have here only to consider , such Evils as may have bad influence into the Church , and Polity thereof . Arminianisme , Socinianisme , Superstition , Idolatry , Popery , will pack away with Them ; being Their Attendants , as was shewed before . What is there then to be feared ? Anabaptisme , Brownisme , Separatisme ; nay every body , every Lay man will turne Preacher . Suppose all This be true , ( which can be but supposed ; ) Would it not bee much better to hazzard the comming in of all These , than still to suffer our soules and bodies , to be groun'd to powder by these Tyrannicall , Antichristian Prelates , that under pretence of keeping out Separatisme , introduce downe-right Popery , and a sinck of almost all Errors and Heresies ? Yea , and these Errors of the Right Hand ( which These pretend so much to oppose ) owe their birth to our Bishops also ; as was but now , and might yet more fully , be cleered . Wee all know , that within these ten yeares , all the Non-Conformists in England , could not amount to more than one or two hundred : And now how many thousands there bee , ( yea of such that rise one pin higher than Old Non-Conformity , ) Themselves , perhaps , know much better than I : Yet our Bishops never were more active , than in all this time . Whence then ariseth this New Non-Conformity , or Separatisme , but out of our Bishops Commotions ? I will not say , as the Fathers did of old , Ex martyrum sanguine pullulat Ecclesia ; yet I must confesse , I begin to think there may bee perhaps somewhat more of God in these ( which they call new Schismes , ) than appeares at first glympse . I will not , I cannot , take on mee to defend That , men usually call Anabaptisme : Yet I conceive that Sect is Twofold : Some of them hold Freewill ; Community of all things ; deny Magistracy ; and refuse to Baptize their Children . These truly are such Hereticks ( or Atheists , ) that I question whether any Divine should honour them so much as to dispute with them ; much rather sure should Alexanders sword determine here , as of old at the Gordian knot , where it acquired this Motto , Que solvere non possum , dissecabo . There is another sort of them , who only deny Baptisme to their Children , till they come to yeares of discretion , and then they baptize them ; but in other things they agree with the Church of England . Truly , These men are much to bee pitied ; And I could heartily wish , That before they bee stigmatiz'd with that oppr●brious brand of Schismatick , the Truth might be cleered to them . For I conceive , to those that hold wee may goe no farther than Scripture , for Doctrine or Discipline , it may bee very easie to erre in this Point now in hand ; since the Scripture seemes not to have cleerly determined This particular . The Analogy which Baptisme now hath with Circumcision in the old Law , is a fine Rhetoricall Argument , to illustrate a Point well proved before ; but I somewhat doubt , whether it be proofe enough , for that which some would prove by it : since ( beside the vast difference in the Ordinances , ) the persons to bee Circumcised are stated by a positive Law , so expresse , that it leaves no place for scruple : but it is farre otherwise in Baptisme ; Where all the designation of Persons fit to bee partakers , for ought I know , is only , Such as beleeve . For this is the qualification that , with exactest search , I find the Scripture require , in persons to be baptized : And This it seemes to require in all such persons . Now , how Infants can bee properly said to beleeve , I am not yet fully resolved . Yet many things prevaile very much with mee in this point . First , For ought I could ever learne , It was the constant custome of the purest and most Primitive Church , to baptize Infants of beleeving Parents ; For I could never finde the beginning and first Rise of this practice : Whereas it is very easie to track Heresies to their first Rising up , and setting soot in the Church . Againe , I finde all Churches ( even the most strict ) have generally beene of this judgement and practice : yea though there have beene in all ages some , that much affected novelty , and had parts enough to discusse and cleere what they thought good to preach ; yet was this scarce ever questioned by men of Note , till within these Last Ages . And sure , the constant judgement of the Churches of Christ , is much to be honoured , and heard in all things that contradict not Scripture . Nor can I well cleere that of St. Paul ( 1 Cor. 7.14 . ) Else were your Children Vncleane , but now are they Holy. I know some interpret it thus , If it be unlawfull for a beleever to live in wedlock with one that beleeveth not ; Then have many of you lived a long time in unlawfull marriage ; and so your very Children must be Illegitimate , and these also must be cast off ( as Base-borne : ) But it is not so ; for , Your Children are Holy ; that is , Legitimate . I confesse , This seemes a very faire Interpretation ; yet I much question , Whether This be all the Apostle meanes by that phrase Holy ; especially when I reflect on the preceding words , The Vnbeleever is Sanctified by the Beleever . Nor yet can I beleeve any Inherent Holinesse is here meant ; but rather That Relative Church-Holinesse , which makes a man capable of admission to Holy Ordinances , and so to Baptisme ; yea and to the Lords Supper also , for ought I see ; except perhaps Infants be excluded from This Sacrament , by That Text , Let him that eateth , Examine himselfe , aod so let him eat . As Women are excluded from Church-Government and preaching in Congregations , by That of the same Apostle , I permit not a Woman to speak ; Let Women keep silence . The second thing we feare so much , is Separation , or as some tearme it Brownisme ; for I am not so well studied in these , as to give an exact difference betweene them , or properly to state or phrase either . Yet I thinke this also hath Latitude , and admits of difference . Before you passe any severe censure , be pleased to Heare these Poore men ( you call Separatists ; ) Know their Tenets , and then Judge . Their maine Tenets ( for ought I could ever learne ) are about some few Points in Discipline , in which sure there is lesse danger , than in Doctrine , of which they dispute not . First , they would admit none as members of their Assemblies , generally to partake with them in all the Ordinances , but such which seeme Beleeving Saints , and so members of Christs true Church . Secondly , they conceive every severall Congregation ( rightly constituted ) hath within it selfe the power of the keyes , committed to it , without dependance on other Churches : Yet not denying the lawfull association of severall Churches , not refusing the advice and counsell of Councells and Synods . I shall crave leave to scan the first , and see how much it differeth in truth , from the received Tenets of the Church of England . I doe conceive that England , Scotland , France , all Churches , even Rome it selfe will agree in this , that a Church is Cetus Fidelium , Gathered together in the Name and power of Christ , to waite on him , in the way of his Ordinances revealed in his Word . In this I suppose we all agree ; where then is that Chasma , that great Gulfe of difference , which brands so many with the black spot of Separation ? All the difficulty lies in Stating who are beleeving Faithfull Saints , for of these only all agree , a true Church consists . I beseech you let us call him a Beleever , and a Saint whom the Scripture calls so , and wee shall soone agree . The Pope saith , he is a faithfull Saint , and a true Member of the Church ; Who beleeveth as the Church beleeveth . The Church of England saith , he is a Beleever ( enough to make a Member of that Church ) that professeth the truth , though in his life he deny it . Those men say he is a faithfull Saint who professeth the truth , and to all appearance ( for we cannot see the heart ) practiseth as he professeth . Now all men will agree , this last is a Beleeving Saint : And these will have none but this to be a Saint ; and so none but this to be a Member of Christs Church . I beseech you : Is this such an error , to desire Profession and Practise to be conjoyned in one that is to be a Member of the Church of Christ ? When I desire a good Wife , a faithfull Servant , a constant Friend , a familiar Companion ; Am I not as desirous to know the Heart as well as the Head , the Will as well as Skill , Affection as well as Profession ? And why then may I not doe as much in choosing my Spirituall Friends ; my constant Companions in the worship and service of God ? Can any man by right , force me to marry such or such a woman , to take such a servant , to dwell with such a friend , to choose such a companion ? And may any man force me then to bee companion , in the neerest and most intimate converse of Spirituall Ordinances , with any one or more , whom I dare not , I cannot , I may not trust , to be either friends to God or me ; because what ere their lips professe , their life and waies deny God , trample on the blood of Christ , despise , at least profane all his Ordinances . I could heartily wish some pitty might bee shewed to these poore mens soules . He that eateth and drinketh unworthily , eateth and drinketh damnation to his owne Soule . And is it not then much better to keepe these men off ( as they doe in Scotland and other Reformed Churches ) till they give the Church satisfaction upon good ground of their Repentance and Faith ; that so they may not hurt themselves by Gods holy Ordinances ? Sacraments confirme , but doe not conferre Grace ; if they did so , the case were altered ; but now they are like the Paradise of God , guarded with the Flaming Sword ; so that the Tree in the midst of the Garden , ( which is Christ ) cannot be Touched by prophane hands . The other Grand Heresie ( men so much cry against ) in Separation , is the Independence of their Congregations , as it was stated before . But why should the Independence of One Assembly , to a Province , or Nation , be more Schismaticall , than that of a Province , or Nation , to the whole World ? Why may not Geneva be as Independent to France , as France may bee to the other parts of Europ's Continent ? In Geneva , why may not one Congregation , be as independent to All Geneva besides , as Geneva is to all France besides ? Doth indeed such a Wall , or River , or Sea , so limit and bound the Church within it , that it may bee independent on any Church without it ; and may not one Congregation within this River bee as well independent on all other Assemblies , within the same River or Sea ? Are there not some sparklings of this Truth even amongst us in England ? Have not we Peculiars ? some Congregations exempt from the Jurisdiction of the Bishop within whose Diocesse they be ? And I thinke no Separatist desireth more than this , That all Parishes ( I meane all Congregations ) should be Independent Peculiars . Suppose an East Indi - Merchants Ship be cast on some Remote Iland beyond China where there shall be no Inhabitant ; may not in this Case , the men of this Ship gather together , choose out some one or more ( of themselves ) to Read , Preach , Administer the Sacraments ? is not this a true Church , and so to bee reputed while they beleeve the Truth , and doe what they beleeve ? Is there any one Essentiall part wanting to this Church , so Constituted ? If it be answered affirmatively , that there is yet wanting some Essentiall ; I rejoyn , then it is not a true Church ; nay so farre from being vera Ecclesia , that it is not vere Ecclesia : For He is not vere Hom● , that wants something Essentiall to Man : nor It vere Ecclesia , that wants any thing Essentiall to a Church . If it be yeelded that in such a Case there is nothing Essentiall wanting to This Church : I will againe suppose that within a yeare or Two , another English Ship be cast on the same very Iland , and have such another Company or Church ; I demand now whether it be necessary , that Both These Churches must needs joyne together , or at least depend One on the Other . If it be not necessary , I have what I desire . If it be necessary ; Then was not the former Church a Tr●e Church ; because it wanted something Essentiall and necessary to a Church ; to wit , Dependance on some other Church . If it be said , This Church did before depend on the whole Catholike Church , I will not gain say it ; so They meane onely Thus much , that This Church was a true member of the True Church or Body of Christ ; which is but made up of so many particular Congregations , as mans Body , of its particular members . And so This will be no more then to say , All the members of the Body are Parts of the Body , and conjoyned together , but onely subordinate to the Head. For , I suppose no man will say One of my hands is dependant on the Other ; but both ( as all the other members ) dependant on my Head : so are all particular Churches ( I meane Congregations ) dependant on their Generall Head , Christ , but not on other of their fellow members . If any man shall say , that Hands depend not onely on the Head ; but also on the Armes , Shoulders , and Necke ; which are betweene Them and the Head , on whom they ultimately depend . I answer , It is true , the Hands are conjoyned to the Armes ; These to the Shoulders ; and Both by the Neck to the Head : but yet They depend not on any but the Head. I meane they are not directed and guided by the Dictates of Arme , Shoulder , or Necke , but onely by the Commands of the Head : so that there is onely a bodily outward Continuity , and no vertuall Dependance , but on the Head. The Head sends out Animall Spirits , and by them guides my Hand , as my fancie pleaseth . This Guiding or Directing Depends onely on the Head , not Arme , which ( when I meane to move my Hand ) is but as it were my Hands Servant , that must goe and call , and lead my Hand ( as a Gentleman Usher ) but not command it . So are also all the Churches , all severall Congregations ; They are all members , and are all outwardly conjoyned One to another ( through all the world ) by the tendons and ligaments of Rivers , Seas , Hils , Vallies , and the like . Yea and some of These are neerer to Christ their Head , as they keepe themselves purer , and walke more closely in dependance on Him. Yet All these Churches are but Coordinate , not among themselves Subordinate ; They are but conjoyned each to other , not dependant each on other , but All on their Head ; which alone can command and move them . Yea though perhaps some One Church may come betweene Christ and another Church ( as the Arme betweene the Head and Hand ) yet it is there but as a servant to call on , leade , helpe , uphold , ( being so commanded by the Head ) but not to command , dictate , or over-top its fellow member . You see here what Power we give to Synods and Councels , or all other Churches over one particular Church ; ●o wit , a counselling , perswading ( which sure is very prevailing ) but not commanding Authority . I doubt not but Christ doth sometimes require One Church to incite , exhort , admonish , and perswade another fellow Church ( though This be not required of any one Angel in the Apocalyps , towards another Church or Angel , yet I suppose it may be in some Cases ) yea and so that the Other Church may haply sinne if shee doe not follow This Call and Counsell : yet not because it comes from her fellow Church , ( or any Synod ) but because It comes from Christ her Head , that speakes through This Church to her fellow . As the Hand might justly bee stiled rebellious that rejects the Animall Spirits sent from the Head , though they come through the Arme ; Which is here in this Case , not onely a servant to the Head , but to the Hand also . Yet doth not the Hand rebell , because it refuseth That which comes from the Arme , but because it came from the Head , but through the Arme as an Instrument . For if ever the Arme impose ought on the Hand , which comes not from the Head ( as it doth sometimes in a flux of putrid humours from an ulcer in the Arme ) in this Case the Arme erres in so imposing on the Hand , but the Hand rebels not in rejecting what the Arme so sends : because it comes not from the Head. On which ( and on which alone ) all the members vertually depend , and not on any one or more fellow members . All this while , though we dispute the Independancie of Churches among themselves ; yet we have not the least shadow of a Thought to withdraw any Church from the Civill Magistrate ; Nay , These men ( whom our Bishops brand so with Separation ) most cordially affirme that if Episcopacie can prove greater or better subjection , or but equall to Them , They will not scruple to subscribe to Them. But alas , if we once give way to Dependance of Churches , must not the Church of England Depend on the Dutch ; or the Dutch on England ; as much as one Church in England must Depend on a Provinciall Church of Canterbury , or Nationall in all England ? And if the English Church must Depend on the Dutch , or Dutch on English , which shall be Inferior ? This or That ? by This Dispute of Precedencie , we shall at length ●ast all Churches into such a Confusion , as some of our Bishops Sees were heretofore , for superiority . Pompejus non admittit superiorem , Caesar non parem . And now I conceive Yorke is Inferior to Canterbury , Durham to Yorke , not by any Law Morall , or of Nature , but positive of State. Yea , by This Dependance , will follow a farre greater Evill than This dispute and confusion about Precedencie : For if One whole Church must so depend on another , then must also the Officers of This depend on Those of That Church , And if so , shall not all Church Officers returne to the Pope at length , as to One Supreme Head on Earth . If Geneva Depend on France , why not France on Spaine ? Spaine on Italy ? Italy on Rome ? Rome on the Pope ? And had I begunne a great deale lower , I should have come up higher to This Head. Perhaps All the Inconveniences that can be objected on Independance , though they could not be answered ( as I conceive they may ) will not ballance This One Inconvenience of Dependance . But no more of This. The next Grand Inconvenience that may be feared on the removall of our Prelates , is Licentia praedicandi ; not onely in that sense in which This phrase is used beyond the Seas , and was in that sense forbidden under our Last Royall King ' Iames : That was Licentia quoad Materiam ; This quoad Personam . Now they say , Not onely Every matter will be preached , what every Minister pleaseth , but also Every Person will turne Preacher : Even Shoomakers , Coblers , Felt-makers , and any other . God is the God of Order , and not of Confusion . And if Order is to be observed any where , It is sure in matter of Worship : For if through the Churches default Disorder breake in , at any craney : you shall finde the Breach grow wider and wider every day : Except the Cleft be stopt , the Ship may quickly sinke . And therefore I shall wholly agree , and joyne with Them that indeavour with the first , to allay the very semblance and apparition ( lesse than the least bubling up ) of Disorder . Onely this I could heartily wish , that Fire and Fagot may not determine this Controversie ; that These men may not be dealt with , as were some of the Martyrs in Queene Maries daies ; For oft when the Bishops could not reply , They would start up and sweare by the Faith of their Body , that This was a dangerous , grosse , and Hereticall opinion : and All This was but a Prologue to That Tragedy , whose Epilogue was Flame and Fagot , or at least the Fasces to younger men . We have oft seene some of These Preachers before the highest Tribunall in This Kingdome ; For we thought it unreasonable ( with Those in the Acts ) to condemne any before they were heard . I was not their Judge alone , nor will I be at . This time . Onely that it may appeare I attended their pleading ( as it becomes any in a Court of Justice ) I will give the world an account , what Those men say for themselves ; and so I shall leave them to be judged by wise men . First , they conceive there be some Ordinances which are proper onely to the Church , and Church-Officers , belonging onely to Church Assemblies ( such as is the Administration of Sacraments , the Conferring of Orders , and all of this nature ) These they thinke Sacred , such as may not be touched by any but Church-Officers ; and of These they say , let Vzza● take heede how hee touch the Arke , though it shake . But there are other Ordinances ( they say ) of a Middle nature ; as they are exercised in a Church Assembly , by Church-Officers , They may truly be called Church-Ordinances ; yet are such as may be used Out of Church Assemblies , and therefore probably by Other th●n Church-Officers ; As Praying , Reading the Scripture , Catechising , Exhortation , and the like ; which ( as they conceive ) are not confined to the Church onely , or Church-Officers . 1. Because Heathens and Publicans may be admitted , nay ought to be invited , to These Ordinances . And it seemes no Mortall sinne , for a Lay-man in China , to call together a company of Heathens , and preach to them the Christian Religion , yet here is no True Church , till a Congregation will Embrace This Doctrine , and joyne in serving God. 2. They conceive Our State , by publike authority , hath and doth allow so much as This. For they see Clerkes ( even in publike Assemblies ) Read Psalmes , Prayers , and oft some parts of Scripture ; Deacons preach , yea and Baptize , and helpe to administer the Lords Supper , and yet no man takes them for complete Ministers : yea of old , and perhaps now also by Law , they are not at all Clergy men . 3. Former Preachers have taught them , that every Master of a Family , may and must read , pray , Catechise , and the like , in his owne Family , if he have none there that can doe it better than himselfe . Therefore These seeme rather to come under the Notion of Private Duties rather than Publike Church-Ordinances ; though sometime they be performed in Churches , yet other times they may be performed out of Churches , and by Those that are not publike Church Officers . Therefore These poore men ( through their weaknesse ) thinke such Ordinances Free to be performed by any Christian , whether of the Clergy , or Laity . And their Zeale makes them conceive , If God give gifts of Understanding , Memory , Judgement , & Utterance ; and an Earnest Desire to doe good with These ( lest they wrap up their Talent in a Napkin ) They have the Maine ( to wit , an inward ) Call to performe these duties in their owne Families : or else where , if They have an outward Call too . For they solemnly professe , they hold it not fit to presse or intrude themselves on any Congregation : But if any will come of themselves , either to their owne Families : or send for them , and desire to heare them , among some Good men , they take this for a Call , an Outward Call , to performe Those duties , to that Congregation . For , they thinke the wayes of Gods Spirit are free , and not tied to a University man ; so that having an Inward call , they conceive the desire of any One Congregation , is Outward call sufficient , though the Bishop call not . Yea , some Exercises in Gods worship , They thinke there be , which are warranted from the Gift that enables , and not from the Call that invites : so that a man whom God hath enabled with Parts and Gifts , might use them , though no man Living call him . And this also is the Judgement of many Learned men ; as of That Ingenuous , Worthy , Learned man Master Thorndick , of late Touching on That of the Corinths . So long then as they Encroach not on Ordinances appropriate to Church-Officers , they thinke they sinne not in performing other duties , where there are none that can , or will , performe them better . They have learned Latine Enough to say , Bonum quo Communius , eo melius . They have read of Moses , wishing all the Lords People were Prophets ; and that God would poure out his Spirit on them all . Yea they have heard that God promised to poure out his Spirit upon all Flesh , all Beleevers ( as well Lay as Clergie ) so that Young men should see Visions , and Old men dreame Dreames , and though This were begunne to be accomplished Even in Our Saviours time , yet They ( perhaps through ignorance ) Expect it should be yet still more and more accomplished every day , till Knowledge Cover the Earth , as Waters fill the Sea ; even till there be no more neede that any man should teach his neighbour , for all men shall know the Lord ; and They poore men Expect a new Heaven , and a new Earth , wherein there shall neede no more Temples of stone , but all Good men shall be Prophets , Priests , and Kings . In the meane time they say Waters must flow out of the bellies of all that beleeve , till at length the Great Waters of the Sanctuary flow forth without measure . Yea , they are much encouraged from the Practise of the Church in the Acts , where all the members , Every beleever , being scattered by persecution , went about Preaching . If it be Objected that This was an Extraordinary Case ; at the first beginning of the Church ; and in time of Persecution , &c. They Answer , that they conceive almost as Extraordinary a Case in This Land , at This Time ; Where the Church is so much unsetled , and hath beene so much persecuted . In some places they see no Ministers ; scarce any in some whole Shires , as in Cumberland , Westmorland , Northumberland , and especially , in Wales : Where the Church is even yet scarce ( & ne vix ) so much as well begunne to be planted , or the Gospel Preached . In Other places , where there is some shew of a Church , some Ordinances , some Ministers ; Yet even here , they thinke the Church calleth for many more Ministers , at least for much more , and much better preaching then it yet hath . Specially since the late Cruell Tyranny of some Lording Prelates , hath almost quite put downe Ordinances , silenced Good Ministers , and forbidden Preaching ; Having so detained the Truth ( and smothered it ) by unrighteousnesse , that there is scarce left the Face of a True Church . They conceive This an extraordinary Time , an extraordinary Case , and Call , for all that are Enabled by God , with Parts and Gifts , fit for such Exercises . And they conceive 30. or 40. or an 100. Good men of any one or more Congregations , to be as Fit Judges of their parts and abilities every way , as One Lord Bishop and his Ignorant ( perhaps Drunken ) Chaplaine ; who make scruple of admitting any to Orders , but Bowers and Cringers , sincks of Superstition ; Yet when they please , they can poze in an Alehouse , and lay hands ( well quickned with angels ) on Tapsters , Coblers , Butchers , and many such , that are so farre from the smell of a Colledge , that they never saw an Abcee or Primer to purpose , much lesse a Ferula in a Grammer Schoole . In the last place they solemnly professe they are ready to heare or read , any that either by writing , preaching , or private discourse shall informe them better than now they see or know . They would thanke any man that will satisfie their Consciences , and convince their judgement : For , they professe they are not acted by vaine-glory , or faction , but Conscience and desire of propagating Truth , and spreading the Gospel , as God shall give them opportunities . And supposing such parts , gifts , and abilities , fit for those duties ; They conceive no man may upbraid them with poverty , or former living in a trade ; which yet they thinke not altogether incompatible to Preaching : for they have read of Saint Paul ( and others ) intermixing his Sermons with making of Tents . Yea though they have not such parts and gifts as Saint Paul ; yet they thinke the worke of Preaching much more compatible with all works of the Hands , than with any one other study of the braine , or minde : and yet they see many Civill Lawyers take Livings , and have Cure of Soules : Yea , and all their Lord Bishops have Two Callings , Two severall ( opposite ) Studies ; and yet for all Those Two , They can spend as much , or more time at Cards and Dice ( or worse ) than at either of their Callings . Nor are they so tied to their Outward Callings , but if the Church shall thinke it fit , they are ready to give up all , and apply themselves wholly to the study of Scriptures , and worke of the Ministery . In the meane time they follow their Callings , ( not living idlely , or going up and downe Tatling as Busibodies ) but being diligent to serve God both with their hands , hearts also , yea and tongues too , if God shall call them , and give opportunity as well as abilities . I would not be mistaken by my Reader . All this time I am speaking Their words , not my owne ; All that I desire is , that they may have a faire Hearing , before they be severely censured . And I move this the rather , because they are still ready to say , Most that condemne them never heard them : I could not but doe what in me lies , to remove This scandall . It may be Expected I should now shew my owne Opinion ; and answer all These Things , which Those poore men say for themselves . But I must confesse I am already almost tired with relating the Arguments of One part onely ; so that I dare not set on the Other . Neither indeed doe I thinke it needfull : Most of That which They say , being such , that it is not like to doe much hurt ; and so I thinke it not needfull to refute it . What must be refuted , may much better bee done by Others of better Parts , and founder judgements : for I know some that in One poore discourse of Truth , are by their wit able to finde all the seventeene Intellectuall Sinner ; how much more in a discourse of Error ? Only by the way , I cannot but shew how weakly These poore Preachers answer some strong objections brought against them . As This in the First place : That by This Course , All Errors and Heresies shall quickly come to be vented and maintained in the Church , when every man may Preach that will , and what he will , without Controule . To This Argument , All Their Answer , that I can remember , is This. First , that They maintaine not that Any man may Preach that Will. No ; They say it must be One of Parts , Gifts , and Abilities fit for a Preacher ; and that not only in his owne fancie , but in the Judgement of many Godly men : Who ( being many ) are as like to be fit and able to judge of Abilities on Their Triall , as any One Bishops Chaplaine ; that yet useth to present to his Lord , after little or no posing , One whom he never heard speake , ( much lesse Preach or Pray ) before he came for Holy Orders . Secondly , they say , They maintaine not that any such man ( so Gifted , and Called , being judged fit by the votes of many ) may yet Preach what he will. No , they are as much limited , and kept within bounds , as if they were licenced by the Bishop . For , if he Preach false Doctrine , Either in matters of Church or State , they say the Bishops Keyes , or at least his Long Sword , may reach him as well in a Parlor , or some little Pulpit , as if he were a Licentiate in a Great Cathedrall . And if he Preach no false Doctrine , must he suffer ( say they ) for Preaching True ? It is true , No wise man living will blame ( much lesse punish or fine ) a man that speakes a good True Discourse of Law , or Physicke , though he be Licentiate in neither ; But These poore men consider not , the Case is not the same in Preaching a True discourse in Divinity . Yet let us give way , and they will speake more . Againe they say , Suppose they did hold ( which they doe not ) that Any man Living might Preach that would , and what he would ; yet perhaps there would not follow so great Inconvenience as some imagine . For , All such supposed Preachers , are either Wise men or Fooles . If Wise , they will Preach Wisely , and so doe Good. If Fooles , Foolishly , and so doe no Hurt , or at least very little hurt : For , it is not for a Foole to broach an Heresie , and maintaine it , or spread it much . No , Arrius , Pelagius , Arminius , and such , were men of the Greatest Parts , but set wrong . Yea suppose some of These Non Licentiate Preachers be men of the greatest parts possible , and so possible to become dangerous Heretiques ; Doth the Heresie spread it selfe the more for not being Licensed ? Might not This Great man doe as much hurt ( yea much more ) if he were Licensed , than now he is not ? If any answer , It is True , He is like to do more hurt , if Licensed ; but therefore the Bishop in wisedome will not License him . They rejoyne : First , is it probable One Bishop in This case will shew more care and conscience , than twenty or thirty Good men in a Congregation , where This parted Man would preach ? But againe , Suppose there be never a Good man ( in all his Auditory ; ) or that all the Good men there , will not have care to suppresse This man from doing hurt : How shall , how can the Bishop do This ? How can he keepe him from venting , and spreading his Heresie ? First , when this man comes for a License to the Bishop , No man can tell how he meanes to Preach , ( when hee is Licensed ) except the Bishop perchance be a Prophet also , as well as a Priest and King ? Either he hath Preached , ( before his comming for This License ) or he hath not . If he have not , No Bishop can tell how he will preach ; nor can any wise man living commend him to the Bishop , as fit to make a Good Preacher : since He that is the Best Scholler living , and perhaps as good a man as any , yet may prove but an ill preacher . If he have preached before , and done well , without License , then it seemes it is lawfull to preach without a License : for probation no doubt , ( though most of late have denyed This ) But I aske how long shall he be a Probationer ? how many yeares , months , weekes ? Though he preach ten good Sermons , no man tan tell , but in the next he meanes to broach an Heresie . But alas These poore men see not how weake all This is . For , Is it not easie for three or foure men , or a Bishops Chaplain to commend a man ( be he Scholler , or Groom , or Butler , or what he will : ) let the Bishop without seeing or smelling This man , give him his blessing blindfold , and seale him a Licence , What hurt is in all This ? For , if This man preach well , the Church will get good : if ill , cannot the Bishop as soone pull him downe , as he set him up ? They answer , Suppose he may , ( which is hard to suppose , since Orders once given , leave an Indelible Character ) why may not ten or twenty men , Good men in a Congregation , as well set up a man , and try how hee will prove ? For if Well , it is Well ; he will do good : If ill , These ten or twenty men can as easily pull him downe againe , as set him up . Not so . For the Bishop is still a very wise , discreete , Good , Holy man and being entrusted by the Church , will have a speciall care , even more than an hundred others , to set up a good man , or else pull him quickly downe againe . To This they yet answer , The Bishop cannot tell how or what he preacheth when he hath set him up , ( except hee can be present in all places , at least many at Once , to ●eare all young preachers , that he Liceuseth ; ) and therefore though he would pull him downe , yet he cannot because he cannot be still present to heare him . Though he come once , twice , ten times , yet the Preacher may hold in , all his Herise , till he see the Bishop absent ; and sometimes he must be absent . But may not the Congregation then goe and complaine to the Bishop , if their Preacher do amisse ? and upon complaint the Bishop will , may and must suppresse that error . If he doe not ( they say ) They are still where they were . But if he do Censure This Preacher , on the complaint of the Congregation ; Either he sees they complaine unjustly ( and then He doth injustice in censuring-upon , an unjust complaint ) or else he must yeeld they complaine justly ; and then he also grants , that This Congregation hath wisedome enough to judge , whether a man preach well or ill ; and if so , why may not the Congregation censure him for ill preaching , without complaint to one Bishop ? Sed frustra fit per plura ; quod fieri potest per pau●iora . And so I leave This , and come to another great Question , that is wont still to be propounded to These poore Non Licensed Preachers . It is This , why ( if indeed they be fit , or seeme fit , or do but thinke themselves fit to be Ministers , why then ) do they not enter into Orders ? or at least present themselves , shewing their desire to be in Holy Orders , if indeed they may be found fit for the Ministery , as they thinke themselves ? Why do they halt betweene Two ? either let them serve the Church wholly , and so be in Orders ; or else let them forbeare , and not meddle with dispensing of Holy Ordinances . This seemed to mee a very serious Question , and therefore I much desired to heare their Answers . Some of them say , they know not yet whether they be worthy , or fit to take on them Those Greater Offices which follow Orders , onely they desire they may have leave ( as Probationers ) to exercise , or keepe Acts , before the Church ; 'till the Church shall approve of them , and call them out ( judging them faithfull ) for higher imployment , or generally to dispense all the Ordinances . In the meane time , They meddle onely with such Ordinances , as they conceive not proper to Church Officers onely , but in some sort common to all Christians , yea to all men , as was said before . Others say , they would gladly ( with all their Hearts ) be consecrated to God , and wholly give themselves up to his service and worship in the Ministery ; but they are afraid to take Orders , as Orders are now conferred , in This State. And yet in the meane time , they dare not abstaine from Preaching , ( where they have opportunity , and a Willing Auditory ) lest they should detaine the Truth , God hath revealed to them ; and should be guilty of hiding their Talent in a Napkin . For they thinke they may do many Things belonging ( though not proper ) to a Minister ; though they be not , nor can be ( as things now stand ) in holy Orders . Their Instance is David , who was a King , and of the Tribe of Iudah , and so could be neither Priest nor Levite ; yet they find King David often Preaching ; else they understand not the meaning of Those Phrases , O come hither and I will shew you what God hath done for my poore soule , and the like . If these men in This be serious , and do not pretend Conscience where it is some other Principle that acts them , to some low end : I cannot but much pity them ; that if they be fit , they neither may be licensed , nor yet preach without License . But let us see why they dare not enter into Orders , and so be Licensed Ministers . They answer that they have not so much against Orders conferr'd by our Church , or the manner of conferring them ( though under some Bishops , This hath beene very strange , and not warrantable either by Law of God or man , they conceive ) as they have in their judgment and consciences , against the Power conferring them . For they doubt not to affirme , that He ( who ever he be ) that taketh on himselfe power , which the Scripture hath not given him , to appoint , dictate or command , any one Thing either in Doctrine or Discipline : though the Thing it selfe might possibly be good , yet He that so dictates , is Antichristian ; encroaching on the Regall Office of Christ ; and so a Traytor in Religion . Now they dare not touch That , which ( how Good soever in it selfe , yet ) comes in Power and Vertue of an Antichristian Traytor . Yea though such an one should command them a Thing very lawfull in it selfe , ( as to weare a blacke cloath ) yet if Hee have not Commission to Command , from Scripture , they conceive He incurres a Premunire with God ; because he takes on him to do that ( as an O●ficer ) for which he is not fore-armed with lawfull authority . In this case they thinke they ought not to obey Him so commanding : because though the Thing in it selfe be lawfull to be done , yet they thinke him an unlawfull Commander , and so dare not obey ; if for no other Reason , yet for This , that by obeying here , they shall betray not onely their owne Priviledges , ( which yet are very precious ) but also the Liberties and priviledge of all the Subjects of Christ , even of the whole Church ; so that they become Traytors to their spirituall Common-wealth . They give This Instance in Civill Things . Suppose a Sheriffe , that is a lawfull Officer , come and command me to give him forty pound , of his owne head , without lawfull Authority to beck his command . they say , if in This Case I give him forty shillings , I betray not onely my owne priviledge , ( which perhaps I may do ) but also the whole Liberty of the Commonwealth , and so become ( in Re ) a Traytor to t●e State : though in it selfe it be lawfull to give forty shillings to any man that askes , yet now I must not do it , because This officer commands it by unlawfull Authority , and so without Commission . Not yet that they thinke it necessary to stay disputing the Authority of a Commander , there where is no appearance of Ground for a Doubt . But if once they see and know the Command is grounded on no lawfull Authority ; or do but really doubt whether the Power Commanding , or the Thing Commanded be Lawfull : They conceive themselves bound to abstaine till their judgement be cleared , ( which they professe to desire , and by all lawfull meanes to endeavour ) lest while they doe , they be condemned in their owne consciences , because they do not act in Faith : and what is not of faith is sinne . I must leave These Things 'to be discussed by men of better judgements . In the meane time I humbly desire againe I may not be mis-understood ; for it is not in my thoughts to abet the least miscarriage in any one of these poore men : nor by any meanes to countenance any of them , in a way of exercising those Duties that are too high for their parts , and abilities which God hath given them . yet if there be any of them that have extraordinary parts , and endowments of judgement , memory , and utterance ; if God stirre up these to improve their Gifts to the best advantage , yet with all meeknesse , and humility ; I dare not condemne them till I heare them : for I know the Spirit of God is not tyed to our Fancies , but yet the Spirit of the Prophets is subject to the Prophets . I take not on me to warrant all the paths which some cut out to themselves : Yet I most affectionately intreat men not to contemne all things in those they now brand with their usuall staine of Separatisme ; which phrase many use in such scorn , as if with one stab ( of that Italian dagger ) they could run through Body and Soule at once . Light was one of the first Creatures , and yet not perfected till the fourth Day , ( and perhaps not fully then ) so was spirituall Light the beginning of Reformation , That New Creation ; yet it was not perfect at first dawning , but increaseth still by degrees , till it have quite chased away darknesse , and there be no more Night . All men yeeld there must be an increase of light in the world ; Now whether That be more probable to be in Doctrine or Discipline , judge yee . At the first Rising out of Popery , the Church-lesse Church of the Albigenses & Waldenses , ( Holy Good men ) began an admirable Reformation . This was much advanced by Ierome of Prague , and Iohn Hus. Luther had many grosse errours , yet must not lose his place among These glorious Lights . After these appeareth Calvin , shining yet brighter both in Doctrine & Discipline . Since Him Our God hath raised up a more glorious Light among These Northerne Iles. And yet some went from us lately with a candle burning , brighter perhaps than Ours ; though it were lighted here . Thus Light dilating , & enlarging it selfe , seemeth to become more pure , more Light , more Glorious ; and yet it seemes not to be Noone . The Light still will , must , cannot but increase ; why then do we shut our eyes ? Let it not be said of us , that Light came in , and grew up among us , yet we would not use it ( for we cannot but receive it ) because wee loved darknesse . Godly men may not onely neglect , but abuse light ; Yea they may both grieve , and quench Gods Holy Spirit . A sad case ! yet are they not still in some part Carnall ? and the Flesh not onely lusteth , but warreth against the Spirit . We are too too apt to sleight the sweet breathings of Gods Spirit , which Hee is pleased to communicate to others when we are destitute of the same Workings . Some Christians are as it were wholly legall ; they Fast , they Pray , receive Sacraments , heare Sermons , pay every one his owne , live inoffensively : This is well done , but This is not All ; yet This they take for enjoying God in Christ Jesus . But alas ! Quantum distat ab illo ? Non est vivere , sed valere vita . These men may well be saved hereafter , but in the meane time , they lose the sweetest part of their life here . On the other side , if God please to communicate himselfe in any manner of sweetnesse , so that a man begins to taste and see how Good Communion & acquaintance with God is ; how easily it is interrupted by loose walking ; how sweete it is while enjoyed ; so that it ravisheth the soule , and filleth the whole Heart , that it cannot but flow out at the Lips , in sweete breathings of , for , and after God in Christ Jesus , God in Christ Jesus . This man is presently stained with a taint of Madnesse , and I know not what Enthusiasme . If one that hath tasted and experimentally found the sweetnesse of Peace of Conscience , & knows how unpossible it is to keep it , but by close walking with God ; how easily it is broken ; and how hardly it is made up againe when broken : so that he is content to leave Friends , Living , Liberty , All , rather than to breake his Peace , wound his Conscience , sinne against God , in sinning against Light , or acting against Doubts . O this man is beyond all Rule of Reason ; He hath a Tang of Phrensie ; one puft up with a spirit of selfe conceit ; a Ranke Separatist . But sure it should not be so among Christians . Can we not dissent in judgement ( specially in These lower points of Discipline , while we agree in Doctrine ) but we must also dis-agree in Affection ? A Hard Case ! I confesse there are many now that turne the Light of Truth , into a Life of Loosenesse , vanity , and profanenesse ; and we are all too too prone to This. There are some Enthusiastickes , who prophane the Spirit . This I would resist with all my might . But let not all suffer with the wicked . Some without warrant runne away from their callings , and take up a bare , empty , fruitlesse Profession of Christianity , without the least dramme of life or power ; These men my soule hateth . But when God shall so enlarge his Hand , and unveile his face , that the poore Creature is brought into Communion and acquaintance with his Creator ; steered in all his wayes by His Spirit ; and by it carried up above shame , feare , pleasure , comfort , losses , grave , and death it selfe ; Let us not censure such Tempers , but blesse God for them . So farre as Christ is in us , we shall love , prise , honour Christ , and the least particle of his Image in Others : For we never Prove our selves true members of Christ more , then when we embrace his members with most enlarged , yet straitest Affections . To This end , God assisting mee , my desire , prayer , indeavour shall still be , as much as in mee lyes , to follow Peace and holinesse . and though there may haply be some little dissent betweene my darke judgement , weake conscience , and other Good men , that are much more cleare and strong ; yet my prayer still shall be , to keepe the Vnity of the Spirit in the Bond of Peace . And as many as walke after This Rule , Peace I hope shall still be on Them , and the whole Israel of God. FINIS . Notes, typically marginal, from the original text Notes for div A29665-e1950 Object . Answ. 1. Answ. 2. Object . Answ. 1. Answ. 2. Object . Ans● . Object . Answ. * See 2. Cor. 8.23 . Object . 1. Answ. Question . Acts. 8.4 , 11 , 19.