THE REDUCTION OF EPISCOPACY Unto the Form of Synodical Government, Received in the ANCIENT CHURCH: By the most Reverend and learned Father of our Church Dr. JAMES USHER, late Archbishop of Armagh, and Primate of all Ireland.  
Proposed in the year 1641. as an Expedient for the prevention of those Troubles, which afterwards did arise about the matter of Church-Government.  
Published by NICHOLAS BERNARD. D. D. Preacher to the Honourable Society of Grays-inn, London.  
LONDON, Printed, Anno Domini, 1658.   

TO THE READER.  
THE original of this was given me by the most Reverend Primate, some few years before his death, wrote throughout with his own hand, and of late I have found it subscribed by himself, and Doctor Holseworth, and with a Marginal Note at the first Proposition, which I have also added. If it may now answer the expectation of many pious, and prudent Persons, who have desired the publishing of it, as a seasonable preparative to some moderation in the midst of those extremes, which this Age abounds with, it will attain the end intended by the author: And it is likely to be more operative, by the great reputation he had, and hath in the hearts of all good men, being far from the least suspicion to be biased by any privivate ends, but only aiming at the reducing of Order, Peace, and Unity, which God is the author of, and not of confusion. For the recovery of which, it were to be wished, that such as do consent in Substantials, for matter of Doctrine, would consider of some conjunction in point of Discipline, that private interest and circumstantials, might not keep them thus far asunder.  
Grays-inn, Octob. 13. 1657. N. BERNARD.   

The Reduction of Episcopacy unto the form of Synodical Government, received in the ancient Church; proposed in the year 1641, as an Expedidient for the prevention of those troubles, which afterwards did arise about the matter of Church-Government.  

Episcopal and Presbyterial Government conjoined.  
BY Order of the Church of England, all Presbyters are charged 
a The book of Ordination.  to administer the Doctrine and Sacraments, and the Discipline of Christ, as the Lord hath commanded, and as this realm hath received the same; And that they might the better understand what the Lord had commanded therein, 
b ●●id, ex Act. 20, 27, 28.  the exhortation of Saint Paul, to the Elders of the Church of Ephesus is appointed to be read unto them at the time of their Ordination; Take heed unto yourselves, and to all the flock among whom the Holy Ghost hath made you Overseers to 
c {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. So taken in Mat. 2. 6. and Rev. 12. 5. and 19 15.  Rule the Congregation of God, which he hath purchased with his blood.  
Of the many Elders, who in common thus ruled the Church of Ephesus, there was one precedent, whom our Saviour in his Epistle unto this Church in a peculiar manner styleth 
d Rev. 2. 1.  the angel of the Church of Ephesus: and Ignatius in another Epistle written about twelve years after unto the same Church, calleth the Bishop thereof. Betwixt the Bishop and the Presbytery of that Church, what an harmonious consent there was in the ordering of the Church-Government, the same Ignatius doth fully there declare, by the Presbytery, with 
e 1 Tim. 4. 14.  Saint Paul, understanding the Community of the rest of the Presbyters, or Elders, who then had a hand not only in the delivery of the Doctrine and Sacraments, but also in the Administration of the Discipline of Christ: for further proof of which, we have that known testimony of Tertullian in his general Apology for Christians. 
f Ibidem etiam exhortationes, castigationes & censura divina; nam & judicatur magno cum p●●dere ut apud cert●s de Dei conspectu, summú nque futuri judicii p●aeiudicium est. si quis ita deli 〈…〉, ut à commu●●catione. o●ationis & conventus, & omnis sancti commecii relegetur precedent proba●● quique seniores, honorem istum non pretio, sed Testimonio adepti. T●●tul. Apologet. cap. 39  In the Church are used exhortations, chastisements, and divine censure; for judgement is given with great advice as among those, who are certain they are in the sight of God, and in it is the chiefest foreshowing of the judgement which is to come, if any man have so offended, that he be banished from the communion of prayer, and of the Assembly, and of all holy fellowship. The precedents that bear rule therein are certain approved Elders, who have obtained this honour not by reward, but by good report, who were no other (as he himself intimates) elsewhere but 
g 〈◊〉 de 〈◊〉 〈◊〉 manibus 〈◊〉 praesidentium s●m●mus, 〈◊〉 de coro●● 〈◊〉, cap. 3.  those from whose hands they used to receive the Sacrament of the Eucharist.  
For with the Bishop, who was the chief President (and therefore styled by the same Tertullia● in another place, 
h Dan●● quidem 〈◊〉 hab● 〈◊〉 sum 〈…〉 〈◊〉; qui 〈◊〉 Episcopus: 〈◊〉 Pres●y●●i & 〈◊〉▪ 〈◊〉 de Bapt, cap. 17.  Summus Sacerdos for distinction sake) the rest of the dispensers of the Word and Sacraments joined in the common Government of the Church; and therefore, where in matters of ecclesiastical Judicature, Cornetius Bishop of Rome used the received form of 
i Omni actu ad 〈◊〉 perlate ●la 〈…〉 contra 〈…〉 , 〈◊〉 apud 〈◊〉 epi●●. 46.  gathering together the Presbytery; of what persons that did consist, Cyprian sufficiently declareth, when he wisheth him to read his Letters 
k Florenti 〈…〉 〈◊〉 〈…〉 cum 〈◊〉 Cy 〈…〉 epist. 〈◊〉. 〈◊〉 Cornel.  to the flourishing Clergy: which there did preside, or rule with him: The presence of the Clergy being thought to be so requisite in matters of episcopal audience, that in the fourth Counc●ll of C 〈…〉 ge it was concluded, 
l Ut Episcopu● nullius causam audiet absque praesentia Clericorum suoram, alioquin irrita erit sententia Episcopi nice Clericorum praesentiâ confirmetur, Concil. Carthag. IV. cap. 23.  That the Bishop might hear no man's cause without the presence of 〈◊〉 Clergy: and that otherwise the 〈…〉 ops sentence should be void, unless it were confirmed by the presence of the Clergy: which we find also to be inserted into the Canons of 
m Excerption. Egberti, c. 43.  Egbert, who was Archbishop of York in the Saxon times, and afterwards into the body of the 
n 15. q. 7. cap. Nullus.  Cannon Law itself.  
True it is, that in our Church this kind of Presbyterial Government hath been long disused, yet seeing it still professeth that every Pastor hath a right to rule the Church (from whence the mame of Rector also was given at first unto him) and to administer the Discipline of Christ, as well as to dispense the Doctrine and Sacraments, and the restraint of the exercise of that right proceedeth only from the custom now received in this Realm; no man can doubt, but by another Law of the Land, this hindrance may be well removed. And how easily this ancient form of Government by the united suffrages of the Clergy might be 〈…〉ved again, and with what lit 〈…〉 〈…〉 ewe of alteration the Synodical conventions of the Pasters of every Parish might be accorded with the Presidency of the Bishops of each Diocese and Province, the indifferent Reader may quickly perceive by the perusal of the ensuing Propositions.  

I.  
In every Parish the Rector, or Incumbent Pastor, together with the 
How the Church might Syn●dically be Governed, archbishops and ●ish●ps being still retained,  churchwardens and Sides-men, may every week take notice of such as live scandalously in that Congregation, who are to receive such several admonitions and reproofs, as the quality of their offence shall deserve▪ And if by this means they cannot be reclaimed, they may be presented to the next monthly Synod; and in the mean time debarred by the Pastor from access unto the Lord's Table.   

II.  
Whereas by a Statute in the six and twentieth year of King Henry the eighth (revived in the first year of Queen Elizabeth) Suffragans are appointed to be erected in 26 several places of this Kingdom; the number of them might very well be conformed unto the number of the several Rural deaneries into which every Diocese is subdivided; which being done, the Suffragan supplying the place of those, who in the ancient Church were called Chorepiscopi, might every month assemble a Synod of all the Rectors, or Incumbent Pastors within the Precinct, and according to the major part of their voices, coclude all matters that shall be brought into debate before them.  
To this Synod the Rector and churchwardens might present such impenitent persons, as by admonitions and suspension from the Sacrament would not be reformed; who if they should still remain contumacious and incorrigible, the sentence of Excommunication might be decreed against them by the Synod, and accordingly be executed in the Parish where they lived. Hitherto also all things that concerned the Parochial Ministers might be referred, whether they did touch their Doctrine, or their conversation' as also the censure of all new opivions, Heresies, and schisms, which did arise within that Circuit; with liberty of Appeal, if need so require, unto the Diocesan Synod.   

III.  
The Diocesan Synod might be held, once, or twice in the year, as it should be thought most convenient: Therein all the Suffragans, and the rest of the Rectors, or Incumbent pastors (or a certain select number of of every deanery) within the Dio●ese might meet, with whose consent, or the major part of them, all things might be concluded by the Bishop, or 
* {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, id est, superintendentes; unde & nomen Episcopi trastum est, Hi●ron, epist. 86. ad Evagrium.  Saperintendent (call him whether you will) or in his absence, by one of the Suffragans; whom he shall depute in his stead to be Moderator of that Assembly.  
Here all matters of greater moment might be taken into consideration, and the Orders of the monthly synods revised, and (if need be) reformed: and if here also any ma●ter of difficulty could not receive a full determination: it might be referred to the next Provincial, or National Synod.   

IV.  
The Provincial Synod might consist of all the Bishops and Suffragans, and such other of the Clergy as should be elected out of every Diocese within the Province, the Archbishop of either Province, might be the Moderator of this meeting, (or in his room some one of the Bishops appointed by him) and all matters be ordered therein by common consent as in the former Assemblies.  
This Synod might be held every third year, and if the Parliament do then sit (according to the Act of a Triennial Parliament) both the archbishops and Provincial Synods of the Land might join together, and make up a National council: wherein all Appeals from infer 〈…〉 ur Synods might be received, all their Acts examined, and all Ecclesiastical Constitutions which concern the state of the Church of the whole Nation established.    

WE are of the judgement That the form of Government here proposed is not in any point repugnant to the Scripture; and that the Suffragans mentioned in the second Proposition, may lawfully use the power both of Jurisdiction and Ordination, according to the Word of God, and the practice of the ancient Church.  


Ja. Armachanus.  
Rich. Holdsworth.     

AFter the proposal of this, An. 1641. Many queries were made, and doubts in point of conscience resolved by the Primate, divers passages of which he hath left under his own hand, showing his pious endeavours to peace and unity, which how far it then prevailed, is out of season now to relate, only I wish it might yet be thought of to the repairing of the breach, which this division hath made, and that those, who are by their Office Messengers of Peace, and whose first word to cach house should be peace, would earnestly promote it, within the walls of their Mother-Church, wherein they were educated, and not thus by contending about circumstantials lose the substance, and make ourselves a prey to the adversary of both, who rejoice in their hearts, saying, So would we have it.    

Which are the Primates works, and which not.  

A Catalogue of the Works already printed of Doctor James Usher, late Archbishop of Armagh, and Primate of all Ireland, which are owned by him.  

In Latin.  
DE Ecclesiarum Christianarum successione & Statu. Quarto, Londini, 1613.  
Epistolarum Hibernicarum Sylloge, 4o. Dublinii 1630.  
Historia Goteschalci, 4o. Dublinii 1631.  
De Primordiis Ecclesiarum Britanicarum, 4o. Dublinii 1639.  
Ignatii Epistolae cum annotationibus, 4o. Oxoniae 1645.  
De Anno Solari Macedonum, 8o. Londini 1648.  
Annales Veteris Testamenti, Fol. Londini 1650.  
Annales Novi Testamenti usque ad extremum Templi & Reipublicae Judaicae excidium, &c. Fol. Londini 2654.  
Epistola ad Capellum de Variantibus textus Hebraici Lectionibus, 4o. Londinii 1652.  
De Graeca Septuaginta Interpretum versione Syntagma 4o. Londini 1655.  
These four last are sold by John Crook, at the Ship in St. Paul's churchyard.   

In English.  
AN Answer to a challènge made by the Jesuit Malone in Ireland, Anno 1631.  
A Sermon preached before the House of Commons, Febr. 18. 1618.  
A Declaration of the visibility of the Church, preached in a Sermon before King James, June 20. 1624.  
A Speech delivered in the Castle-Chamber in Dublin, the 22. of November, 1622.  
The Religion professed by the ancient Irish and Britains, 4o. 1631.  
These five are bound together in Quarto.  
Immanuel, or the Incarnation of the Son of God, 4o. Dublin. 1639.  
A Geographical Description of the Lesser Asia, 4o. Oxford, 1644.  
The judgement of Doctor Reynolds, touching the Original of Episcopacy more largely confirmed out of Antiquity, An. 1641.  
His Discourse of the Original of Bishops and Metropolitans, in 4o. Oxford, 1644.  
His small catechism reviewed, 12o. London, 1654.  
☞ His aforesaid Annals of the Old and New Testament; with the Synchronismus of Heathen Story to the destruction of Jerusalem, translated out of Latin into English now at the press, Fol. to be sold by John Crook, at the Ship in St. Paul's churchyard.    

In regard there have been, and are divers books printed, which go under the name of the late Archbishop of Armagh, but are not his, and more may be obtruded to the injury of him, I have thought fit, at the request of the Printer, to give the Reader this advertisement following.  
IN Anno● 1640. There was a book printed, entitled the Bishop of Armaghs direction to the house of Parliament, concerning the Liturgy and Episcopal Government, and Anno 1641. Another book entitled Vox Hiberniae, being some pretended notes of his, at a public fas●. Both these at his Petition were suppressed by order from the House of Lords and Commons, 11. Feb. 1641. and I hope will not be revived.  
In Anno 1651. A book called (A Method for Meditation, or a manual of Divine duties, which most injuriously is printed in his name, but is none of his, which he directed me then to declare publicly as from him, yet in 1657. It is again reprinted to his great dishonour.  
For his small catechism the Reader is to take notice, that there was a false one Printed without his knowledge, and is still sold for his. The injury he received by it compelled him to review it, with an Epistle of his own before it, which is the mark to know the right Edition, though being framed for his private use in his younger years, (about 23.) he had no intention of it for the public.  
If any Sermon-Notes taken from him have been Printed in his life-time under his name, or shall be hereafter) which divers have of late attempted) The Reader is to take notice that it was against his mind, and that they are disowned, by him, which as he endeavoured to his utmost to suppress, while he was living, so it was his fear to be injured in it after his death.  
For a further confirmation of which, I shall give you part of a Letter of his, while he was Bishop of Meath, (upon the like intention of a Printer, who had gotten into his hands some Notes of his Sermons, said to be preached by him in London, and was about to publish them) which he wrote to Doctor Featly, Chaplain to the then Archbishop of Canterbury for the stopping of them, in these words.  
I beseech you to use all your power to save me from that disgrace, which undiscreet and covetous men go about to fasten upon me, or else I must be driven to protest against their injurious dealings with me, and say as Donatus once did, Mala illis sit, qui me● festinant edere ante me.  
But I repose cenfidence in you, that you will take order that so great a wrong as this may not be done unto me. Remember me to worthy Doctor Goad, and forget not in your prayers.  
Dublin, Sept. 16. 1622. Your most assured loving friend, and fellow labourer JA. MEDENSIS.  
THat book entitled the sum and substance of Christian religion, some of the materials with the Method are his, collected by him in his younger years, for his own private use: but, being so unpolished, defective, and full of mistakes, he was much displeased at the publishing of it in his name. And though it be much commended at home, and by Ludovicus Crocius abroad, yet that he did disown it as it is now set forth, this Letter following, wrote to Mr. John Downham, (who caused it to be printed) doth sufficiently confirm, as followeth.  
SIR,  
YOu may be pleased to take notice, that the catechism you write of is none of mine, but transcribed out of Mr, Cartwright's catechism, and Mr. Crooks', and some other English Divines, but drawn together in one Method, as a kind of Common-place-book, where other men's judgements and reasons are simply laid down, though not approved in all points by the Collector; besides that the Collection (such as it is) being lent abroad to divers in scattered sheets, hath for a great part of it miscarried, the one half of it as I suppose (well nigh) being no way to be recovered, so that so imperfect a thing Copied verbatim out of others, and in divers places dissonant from mine own judgement, may not by any means be owned by me; But if it shall seem good to any industrious person to cut off what is weak and superfluous therein, and supply the wants thereof, and cast it into a new mould of his own framing, I shall be very well content that he make what use he pleaseth of any the materials therein, and set out the whole in his own name: and this is the resolution of  
May 13. 1645. Your most assured loving friend JA. ARMACHANUS.  
A Book entitled Confessions and Proofs of Protestant Divines of Reformed Churches for Episcopacy, &c. though it be a very Learned one, yet it is not his; only that of the Original of Bishops and Metropolitans (Frequently bound up with the former) is owned by him. unto which he was earnestly moved by a Letter from Doctor Hall, the late Reverend and Learned Bishop of Norwich, than Bishop of Exeter; which, showing the great esteem he had of him, is annexed as followeth.    

To the most Reverend Father in God, and my most Honoured Lord, the Lord Archbishop of Armagh, and Primate of Ireland.  
Most Reverend, and my most worthily Honoured, Lord.  
THat which fell from me yesterday, suddenly and transcursively, hath since taken up my after-midnight thoughts, and I must crave leave, what I then moved, to importune, that your Grace would be pleased to bestow one sheet of paper upon these distracted times, in the subject of Episcopacy, showing the Apostolical Original of it, and the grounds of it from Scripture, and the immediately succeeding antiquity; Every line of it coming from your grace's hand, would be super rotas suas: as Solomon's expression is, very Apples of Gold, with Pictures of Silver, and more worth than volumes from us: Think, that I stand before you like the Man of Macedon, and that you hear me say, Come and help us: And as your Grace is wholly given up to the common good of the Church, say, whether you can deny it? and if please your Grace to take your rise from my humble motion to express yourself in this question, wherein I am publicly interested, or otherwise, to profess your voluntary resolutions for the settling of many, either misled, or doubting souls, it will be the most acceptable, and (I hope) the most successful work that your Grace hath ever undertaken; It was my earnest motion long ago to ({non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}) to entreat this labour from your Grace; which now comes from my meanness; your Gracious humility will not even from so low hands disregard it; with my zealous suit, and hopeful expectation of a yielding answer, I humbly take leave, and am  
Your Graces humbly, and heartily devoted JOS. EXON.  
FINIS▪