The Novelty of Popery Opposed to the Antiquity of True Christianity, Translators preface
THE PREFACE OF THE TRANSLATOR.
FOR the Glory of GOD, the reduction of ſtrayed Sheep into Chriſts Fold, and the confirmation of good ſouls in Gods truth, againſt the attempts of the vigilant and unwearied adverſary, this long deſired Tranſlation now comes forth, and is recommended to all the Lovers of ſound Doctrine in England, that underſtand not the Authors Language. And truly the Engliſh Proteſtants have an eſpecial Intereſt in this Work, ſince it was made for the defence both of their Religion and their King; That Great and Learned Defender of the Faith, King James of glorious memory, who had conſecrated his Scepter and his Pen to maintain the true Catholick and Orthodox Doctrine, was extraordinarily maligned for it, and oppoſed by the Enemies of the ſame, who ſought glory to themſelves by the Greatneſs of their Adverſary. Cardinal du Perron the chiefeſt of them, both in Wit and Learning, having written againſt the King, drew a ſolid confutation of his Book from his Majeſty, who made uſe for it of the Learned Pen of the Great Iſaac Caſaubon. And when a voluminous reply of the Cardinal came forth, the ſtrongeſt piece that ever came from any Romaniſt againſt the Reformed Religion, it pleaſed his Majeſty to make choice of my Reverend Father of bleſſed memory to anſwer that book, having twice before made uſe of his Pen for the like ſervice. Not for want of able men in his Kingdom to defend Gods cauſe and his, but partly becauſe his adverſary having written in French, there was need alſo of a French Pen to confute him. And partly to manifeſt unto the world that the Religion of England is not ſingular, as the Papiſts clamour, but the common cauſe of the Proteſtant Churches: And that our exceptions againſt Rome are the ſame that are made by the greateſt ſearchers of holy Antiquity abroad. It is a great comfort to all lovers of Truth and Unity in the Church, to have their hands ſtrengthened in this holy warfare by the concurrence of ſo many Auxiliaries and fellow-Souldiers that live in another ayr, and under another Government.
Among thoſe Auxiliaries this Writer may very well be ſet in the Front, as a known Friend, not only to the Doctrine, but alſo to the Diſcipline of the Church of England, which he hath commended in many places of his publiſhed works, and even in his private Annotations to his Bible, which I keep by me.
But we ought not to ſtrike them out of the Liſt of our Friends, who either out of the neceſſity of their condition, or by the fortune of their education differ from us in Diſcipline, though fully conſenting with us in all the eſſentials of Doctrine: For I put not among the eſſential differences that about the points agitated in the Synod of Dort, upon which the moſt rational Divines cannot fully ſatisfie themſelves, much leſs others; and about which our Divines at home differ, without breach of concord. Let not, I ſay, that difference be added to the ſcore of our exceptions, againſt the different Diſcipline of our neighbours, to make diſlike grow to hatred, and ſet us at a further diſtance.
In Auſtins and Prospers time, there was the ſame difference between them and the Gallican Churches about the point of Predeſtination, as is now between the Janſenians and the Moliniſts; yet Proſper calls thoſe Churches the Servants of Chriſt in an Epiſtle inſerted in the ſeventh Tome of St. Auſtin. And Hilarius Arelatenſis, in another Epiſtle next to it alledgeth their Authority to St. Auſtin for the excepting of the Book of Wiſdom out of the Canon of Scripture. Whereby it is evident, th…t the difference about that point did not break Chriſtian communion among them.
In the late Inſurrection, when I took upon me that honour to be a Champion both of the King and the Church of England in three Languages, I laboured to juſtifie the Engliſh Diſcipline to the French, and to excuſe the French Diſcipline unto the Engliſh. But ſince by the iniquity of the times, and the difference of the Languages that which I got Printed in French was not ſeen enough in England, to give that ſatisfaction to our Church which I intended: It will be neither improper for this place, nor unſeaſonable for this time to put ſomething here tending to that bleſſed work of peace and mutual good opinion of Churches living under different Diſciplines.
Were I now ſpeaking to the French, I would endeavour to let them ſee that we have more of the Primitive and Apoſtolick Church-Government in England then any other Church in the reſt of the world. But ſpeaking now to the Engliſh, and preſenting to them the work of a French Divine, my proper work is to repreſent unto them, Firſt, that the nature of that difference in Diſcipline is ſuch as ought to move their compaſſion, not anger. And next, that if the good opinion of the Engliſh may be won by the good opinion that the French expreſs of them, and by their deſire to enjoy the ſame Government, if they might be ſo happy, certainly they have deſerved it.
For the firſt, no equitable perſon will except againſt them, for not doing what they cannot do. If you look to the beginning of their Reformation, and to the perſons that begun it, and the oppoſitions which they wreſtled with in their work, it was not to be expected of Prieſts that rejected the errors of Popery, and preacht the truth of the Goſpel, according to their oath and calling, that if they could not convert their Biſhops, they ſhould ſet up new Biſhops. And if they had done ſo, we that finde fault with their Diſcipline, as it is now, would have liked it no better. For if we object to their Miniſters their want of Epiſcopal ſucceſſion, becauſe they were not ordained by Biſhops, we might with more reaſon have laid that want upon their Biſhops not created by Biſhops but by Prieſts. In an interregnum, when the lawfull power is eclipſed in a Kingdom by diſorder and violence, Officers may be ſooner allowed to create other Officers, then to create a King. The condition of the French Proteſtant Church living under the Croſs ever ſince the Reformation, is an interregnum, as for the Ecceleſiaſtical power: Whereof if they have neither the right order, nor the full exerciſe, all that defect is the vice of the times, not of the perſons, which ought no more to be blamed for it, then a workman that is manacled for doing a piece of neceſſary work as well as he can, not as well as it ſhould be.
That it is not in their power to bring an Eccleſiaſtical ſubordination into their Church, it was juſtified not long ſince; for when ſome of their prime men that perceived and felt the inconveniences that follow the want of that ſubordination, moved Cardinal Richelieu to place it among them by his authority, pretending that it would bring them neerer to the Roman Church, he flatly denied to give way to it, and told them, If you had that order, you would look too like a Church.
Wherefore the more inconveniencies are found in the Order of the French Proteſtants by thoſe that are too angry with them, the more reaſon there is to pity them, ſince theſe inconveniences are productions of the Croſs, which they lye under. And among thoſe productions of the ſadneſs of their condition which deſerveth pity, we muſt reckon the diſlike that ſome of them have expreſt of the Epiſcopal Order. For it is a weakneſs incident to all vulgar natures to turn long uſe into neceſſity, and neceſſity into doctrine, and to think nothing better then that cuſtom which they were bred in. No wonder that the common people that ſee no Biſhops, but ſuch as are foul Hereticks, and their Perſecutors, can hardly conceive of a Biſhop under another Notion. But the generous and illuminate ſouls which in that brave Nation are in great numbers erected above the ſlavery of cuſtom, and looking beyond the narrow limits of their neceſſitous condition, make no difficulty to acknowledge openly the ſcantneſs of their Church-Government; and that their bed is ſhorter then that they can ſtretch themſelves in it, and the covering narrower then that they can wrap themſelves in it. But as ſhort and narrow as it is, they muſt keep it by an invincible neceſſity. For though they could break the people from their wonted Diſcipline to the Epiſcopal (which though never ſo ancient, is a new and uncouth thing to them that never tryed it) yet they could never obtain of the civil power a toleration of two Biſhops of Paris or Orleans together, nor the adunation of many Reformed Dioceſans under one Metropolitan, nor the exerciſe of Eccleſiaſtical juriſdiction. Such a ſtrong knitting of the Proteſtant intereſt would give a great jealouſie to the ſupream power, and the Council of State of contrary Religion. And their politick Stateſmen will never give way to it.
Neither would the Epiſcopal Order fit the preſent poſture of the French Proteſtant Churches; for it would be more eaſie for the Agents of the Court of Rome to corrupt ſome of their Biſhops, and by them infect and diſturb whole Dioceſſes, then it is now to win thouſands of equal and ſcattered Miniſters: for though thoſe Court Divines have rare Organiſts among them, they have none that have fingers enough to ſerve ſo many ſtops.
Beſides as long as the French Miniſters profeſs no hatred againſt Epiſcopal Government (as indeed very few, if any of them, either profeſs it or harbor it in their breaſt) it is fitter for them to remain in an order fitted for obedience, and prepared for ſubmiſſion to their Dioceſans, whenſoever it ſhall pleaſe God to turn their hearts to aſſert the truth, and protect them. And how ſoon both Paſtors and people may be brought to ſubmit to Biſhops, it hath been tryed by the Biſhop of Troyes, and that of Meaux, who as ſoon as they began to forſake the errors of Popery, were acknowledged by the Proteſtant Churches within the verge of their juriſdiction for their Dioceſans. The Archbiſhop of Vienna and the Biſhops of Orleance were once about to have done as much, and would have found the like obedience from the proteſtant party. But the great ſtream of the State proved too ſtrong for them to ſwim againſt. Nothing hath been more eagerly oppoſed by the Pope and his creatures, then that the Proteſtants ſhould have Biſhops. Other Churches have found it in all places where Reformation hath been planted. And the Engliſh Church can ſay much of that by a late and ſmarting experience.
And whereas the Reformed Churches in France are ſo weak that they can hardly afford ſtipends to find a poor livelyhood to their Miniſters; Can it be expected of them that they maintain the dignity of the Epiſcopal degree with their private contributions? They can find Biſhops enough, but where are the Biſhopricks?
This then being evident that by the influence which the Pope hath upon their Soveraigns, they are kept low, and altogether diſabled from enjoying the Epiſcopal degree: I crave leave, with all mildneſs and humble reſpect, to make a queſtion to ſome of my dear and reverend brethren, and fellow-ſufferers in the Cauſe of the King and the Church who deny theſe poor Churches to be Churches, becauſe they have no Biſhops: Will they allow ſo much power to the Pope as to be able to hinder millions of true Believers from being members of Gods Church on earth, if he can but hinder them from Epiſcopal Ordination and Epiſcopal preheminence by a prevalent power, and an invincible impoſſibility? With this queſtion I have ſmoothed the edge of the eagerneſs of ſome prime men in our Church who were moſt poſitive in that aſſertion, No Biſhop, no Church, their charity getting the upperhand of their moſt reſolved ſentence againſt theſe objects of compaſſion; and I doubt not but it will work the like effect with others. For I hardly believe that any childe of God, and ſon of peace, who claims a right to that goodly legacy of Chriſt, My peace I leave unto you, will ſo far put off the bowels of mercy as to eject out of the Church of Chriſt thoſe thouſands of good Chriſtians that have forſaken the world and denied themſelves to follow Chriſt, and doomed themſelves to poverty, and the publick hatred for his ſake, and to un-Church them all, becauſe they live without Biſhops. That would be a great injury offered, not only to our fellow-members in Chriſt, but more to God, whoſe mercy will not be limited, nor his wiſdom ſtrait-laced by our poſitions, as if there were no way for him, but one, to maintain his Church in the world.
The allegation of the Divine Right of Epiſcopacy. and of the Apoſtolical Inſtitution of the ſame, will not juſtifie the ſeverity of that Judgement. Let that ſtand as an undoubted truth that Epiſcopacy is of Apoſtolick inſtitution, and therefore of Divine Right. It is acknowledged even by them that want it. But hence it follows not that where any of the Forms and Cuſtoms that are of Divine Right and Apoſtolick inſtitution, is wanting, there is no Chriſtian Church. Our great Biſhop Andrews, one of the moſt rigid and rational Aſſertors of the Divine Right of Epiſcopacy, could ſay (writing to our Author of that holy Diſcipline, which many Reformed Churches have not) Coecus eſt qui non videat ſine ea ſtantes Eccleſias. Ferreus eſt qui neget — Nos non ſumus illi ferrei. He is blind that ſeeth not Churches ſtanding without that Diſcipline. He hath an iron breaſt that denyeth it. I am none of thoſe iron-breaſted men.
To him I joyn the moſt Reverend and moſt learned Prelate Doctor Bramhall, now Lord Primate of Ireland, who in his golden Book, Intituled, The Serpent Salve, uſeth theſe judicious and charitable expreſſions about that matter. God is a mercifull God, Pag. 206.and looks upon his creatures with all prejudices of Education, Habitation, &c. And giveth this wiſe and pious Cav…at to our Divines; Breach of charity is more dangerous to the ſoul then any errour in Diſcipline. And having moſt worthily defended the order of the Engliſh Church, he addeth; I write not this to prejudge our neighbour Churches. Pag. 208.I dare not limit the extraordinary operation of Gods Spirit, where ordinary means are wanting, without the default of the perſons. He gave his people Manna for food whileſt they were in the wilderneſs. Neceſſity is a ſtrong plea. Many Proteſtant Churches lived under Kings and Biſhops of another Communion. Others had particular reaſons why they could not continue or introduce Biſhops. But it is not ſo with us. It was as wiſely as charitably ſaid of St. Cyprian, If any of my Predeceſſors through ignorance or ſimplicity have not holden that which our Lord hath taught, the mercy of the Lord might pardon them, &c. So if any Churches through neceſſity, or ignorance, or new-fangledneſs, or covetouſneſs, have ſwerved from the Apoſtolick Rule, or Primitive Inſtitution, the Lord may pardon them, and ſupply the defect of man; but we muſt not therefore preſume. It is charity to think well of our neighbours, and good Divinity to look well to our ſelves. But the chief reaſon is, becauſe I do not make this way ſimply neceſſary, but only ſhew what is ſafeſt where ſo many Chriſtians are of another minde. I know what ſome choice Divines do write of the caſe of neceſſity; and there is a great difference between a valid and a regular ordination. And for my part I am apt to believe that God looks upon his people in mercy with all their prejudices; and that there is a great latitude left to particular Churches in the conſtitution of their Eccleſiaſtical regiment, according to the exigence of time and place, ſo as order and his own inſtitution be obſerved. This is ſpoken like a right Father of the Church and a true Son of peace. And it is dubious, whether this ſentence be more judicious or more charitable. Truly who ſo will conſider with an equitable eye what ſore combats the Proteſtant Churches continually ſuſtain about the main doctrines of Religion, which to keep, neither goods nor life are precious unto them, ſhall not wonder that they are leſs careful and skilful in the matters of Diſcipline, ſucceſſion, Epiſcopacy, and the like; and ſhall not look upon their defects with pitty, not anger. Non jam de imperio, ſed de vita ſunt ſolliciti.
This will help to anſwer an ordinary queſtion, Why the French Divines do not come over into England to receive Epiſcopal Ordination? The Reformed Divines of France, buſy to keep the vital parts of Religion againſt a vigilant and prevalent power, are leſs employed and leſs skilled in the points of Diſcipline, and are not yet perſwaded of the abſolute neceſſity of an immediate Epiſcopal Ordination: Which yet they will take when they may conveniently. Both the Prince of Turenne and the Duke de la Foize had their Chaplains ordained by a Biſhop. Monſieur Primeroſe late Miniſter of Roven was ordained by a Biſhop. And lately a Learned French Divine before he returned out of England into his Country, was preſented by me to the Right Reverend and famous Biſhop of Lincoln, who conferred the Holy Orders upon him.
To require all the French Reformed Divines to come over into England to receive Orders, is a fancy that cannot come into the brains of one that knows the world. Would their Soveraign allow it? Or would the Popiſh Clergy behold it with patience? The Proteſtant Students in Divinity are not ſo much as allowed by their King to take degrees in Divinity in our Univerſities, nor their Churches ſuffered to ſend Deputies to outlandiſh Synods, becauſe his ſubjects ſhall not have forraign dependences; and to pleaſe the Court of Rome, which will not have the Proteſtant Churches to knit together, the chief work of our Adverſaries being to diſunite us, and break all our correſpondences.
And although there were not ſuch a bar in that deſign, the ſhortneſs of their means, and the remoteneſs of the places would be another unremovable bar. Sholars of Bearn and Languedock (where Proteſtants are moſt numerous) kept in their Academies with a poor allowance out of charitable contributions, that they may once ſerve their Churches for a ſtipend much like that of our meaneſt Curats, could not finde means to travel three or four hundred leagues by ſea and land to fetch their Orders: That would coſt their Patrons more then all their breeding: Or if they travelled at their own charges, all their ſtipends to come would not quit that coſt.
Such difficulties or rather impoſſibilities lying in that way, any wiſe Chriſtian that is a little acquainted with the wayes of God, will judge that (as things are now with them) our way, though the moſt antient holy and Apoſtolick, is not the only way allowed them to come to the Miniſtry. For God never yet made the ſalvation of men to hang upon impoſſibilities: But whereſoever he invites them to it, he giveth them alſo the means to attain to the ſame; ſupplying by his grace the want of the ordinary wayes, and the defect of the extraordinary. So it was in all converſions of the ſeveral Nations to the Goſpel; for in none of them could all things be regulated in the beginning. And I count the Reformation of the Proteſtant Churches living under the Croſs to be ſtill in its beginning, as being kept in the bud by contrary weather and not ſuffered to ſhoot up to a grown order.
I muſt not forget here, that the indulgence of our charity to thoſe poor Churches which could not ſet up the Epiſcopal Apoſtolick government with their reformation, cannot be claimed upon the ſame account by thoſe that reject Epiſcopacy among us, and make bold to confer Orders without Biſhops, ſince they have not the plea of neceſſity on thier ſide, as the others have. The French Proteſtant Divines never kickt out their Biſhops that they might rule themſelves, nor cryed down Epiſcopacy as Antichriſtian. They ordain Miniſters without Biſhops, becauſe they have no Biſhops. But theſe having Biſhops to whom they have ſworn Canonical obedience, have given Ordination without and againſt their authority, invaded their power, and perſecuted their perſons.
But I ſee an objection at hand. That the French Diſcipline is grown out of the ejection of Biſhops; and that Calvin and the Reformers of Geneva expelled their Biſhop, whereupon the Diſcipline of parity began at Geneva for their own civil intereſt, and thence was propagated over all France.
This objection is falſe in all its parts. For the Reformation was in France ten or twelve years before it began at Geneva. And they had the ſame Diſcipline in ſubſtance as now, which was to ſhift as well as they could for an order without a Biſhop, having their Biſhops contrary. Neither had the expulſion of the Biſhop of Geneva any reflection upon them.
As for the buſineſs of Geneva, I know it is a received tradition in England, that the Reformers of Geneva, Calvin eſpecially, expelled their Biſhop. And upon the faith of the firſt reporter, our Divines have taken it ſucceſſively for a currant and undoubted truth, and built upon it divers fine and judicious inferences. But it is like the ſtories of the Phenix and the ſinging of Swans before their death, never the truer for the number of ancient writers that affirm them, or for the curious ſimiles and ingenious moralities that have been ſpun out of that ſtuff. What credit can we give to hiſtories of things happened three thouſand years ago, if in things done ſo lately, and ſo near us, groſs miſtakes will generally paſs for undoubted truths? I ſay it is utterly falſe, firſt that Calvin was one of the Planters of Reformed Religion at Geneva. It is falſe likewiſe, that the Reformers of Geneva turned their Biſhop out of doors. And falſe alſo, that the Biſhop went away upon the quarrel of Religion. Farel and Viret were they that wrought under God the converſion of the City by their Sermons, and by a publick conference with the Fryers and the Clergy of Geneva, there being then no Biſhop in that Town. Two years before the names of Farel and Viret were known at Geneva (for Calvin came long after) and before there was any ſtir about Religion, the Biſhop was either turned out, or fled away for his ſafety, upon an inſurrection of the people againſt him for his tyranny, and many adulteries with Citizens wives. And they that made him flee, and after his flight altered the civil Government into an Ariſtodemocracy, were ſtrong Papiſts, and moſt of them mainly oppoſed the Reformation which followed two years after. They excuſe that alteration of the State, by alledging that the City had jura imperii as much as (if not more then) the Biſhop. With their then Biſhop they could not agree, nor chooſe another. And when their Biſhop dyed, they were uſed to live without one. This buſineſs is ſet forth in the book entituled Le Citadin Genevois. But I muſt thankfully acknowledge, that I owe the beſt part of this information to that great aſſertor of the truth of God by his learned writings, and long ſufferings, and undanted oppoſition of the adverſaries, to the great danger of his life, my Lord Biſhop of Durham my moſt noble and conſtant friend, who hath ſearcht into that buſineſs of Geneva with great diligence. But howſoever matters were carried at Geneva, either in the change of Government, or in that of Religion, the Proteſtants of France are not anſwerable for their actions.
By the way, ſince we are upon miſtakes about Geneva, the ordinary declaiming againſt the Geneva Bible is another. The tranſlation ſo called, was made by the Engliſh exiles ſojourning at Geneva in Queen Maries dayes, and ſet forth with marginal notes; ſome of which have a rank ſavour of rebellion and fanatick ſpirit; as ſaying that Aſa ſhould not only have removed his idolatrous mother from the managing of publick affairs, but killed her; And that the locuſts of the bottomleſs pit are Archbiſhops, Biſhops, Batchelours, Maſters of Arts, &c. But whoſoever had a hand in that Tranſlation and thoſe notes, it ought no more to be fathered upon Geneva, then a conſpiracy plotted at London by German exiles againſt their Prince or Country ought to be fathered upon the Londoners. The Genevians could have no hand in an Engliſh tranſlation, and thoſe notes are not to be found in the French Bibles printed at Geneva.
As for the objection, that by an expreſs Article of their Confeſſion parity of Miniſters is aſſerted; If that Article be taken in the ſenſe moſt contrary to the Diſcipline of England, yet it ought to move rather compaſſion then hatred. If after they had ſtrugled many years againſt the tyranny of their Biſhops, they have laid the fault of the perſons upon the degree, that miſtake was the product of a ſore perſecution.
But take it in the right ſenſe and according to the letter of the Article, there is nothing in it contrary to the Epiſcopal preheminence. It is the thirtieth Article of their Confeſſion, and it runs thus.
We believe that all true Paſtours in what place ſo ever they be, have the ſame authority and equal power under one only head, the only Soveraign and only Ʋniverſal Biſhop Jeſus Chriſt. And therefore that no Church ought to pretend any domination or Lordſhip over another.
It is manifeſt that this Article was purpoſely framed and intended againſt the Pope who ſtileth himſelf the Univerſal Biſhop, and againſt the Church of Rome which uſurpeth domination and Lordſhip over the other Churches. Neither hath it any reflection upon England, where no Church exerciſeth domination or Lordſhip over other Churches. It ſpeaks of Churches not of Biſhops; who yet ought not to exerciſe domination over the Clergy or the people. The power of the Engliſh Biſhops is not a domination or Lordſhip, but a fatherly government and Superintendency.
What is underſtood in the Article by that equal power of all true Paſtours, our Author tells us in his Buckler of the faith, a book written for the vindication of the Confeſſion of the Proteſtant Churches of France. In the expoſition of that Article he ſaith, that the equality of Paſtors in the authority of announcing the Goſpel, and adminiſtring the Sacraments, is held neceſſary in the French Churches; Sect. 1…9.for (ſaith he) the announcing of the remiſſion of ſins is of equal dignity in the mouth of all Paſtors, whether they be of great or ſmall authority. But that in matter of Eccleſiaſtical policy the French Churches ſhould believe a neceſſity of equality between Paſtors, that he denieth, and profeſſeth a brotherly concord with the neighbouring Churches (meaning the Engliſh) where Biſhops have a Superiority.
In the ſecond edition of that Book which is tranſlated into Engliſh, he is far more poſitive for Epiſcopacy, and ſets forth the inconveniencies of equality in degree: But all that I intend here is to ſhew what the French mean by the equality of Paſtors in that Article of their Confeſſion. The Author having made that book at the requeſt of the Churches of France, to clear their Confeſſion of a heavy charge laid againſt it before King Lewis the XIII. had the Churches of France diſliked this plea and this expoſition of the thirtieth Article of their Confeſſion, they would have publickly diſavowed it ſince three and forty years that it was publiſhed; as the Anglican Church would have publickly diſavowed any particular writer, though ſet on to write by authority, if he had expounded the thirty ſixth Article of the Church of England to the derogation of Epiſcopal preheminence. Wherefore our Authors expoſition of that Article, not being contradicted by ſo many Synods that were held ſince, may with good reaſon be taken for a full declaration of the National Church of France; he eſpecially being of that credit, that what he writ or ſaid in the publick defence was approved with a general conſent and applauſe. Beſides no book of that nature is publiſhed by the French Proteſtant Divines, but with the approbation of the Synod of the Province.
But ſuppoſe that he gave to the Article another ſenſe then they that made it; Is it not enough for him and us, that he expreſt the ſenſe of the French Churches of his time? and have we any reaſon to find fault with them for coming nearer us then their predeceſſors did?
And were they not come very neer us, when in a ſolemn act in the Univerſity this Theſis was ſet forth and defended by the Doctor,Petrus Molinaeus Theſib. de Notis Eccleſiae Part 2. Theſ. 33. Epiſcopos Angliae poſt converſionem ad fidem & ejuratum Papiſmum aſſerimus fuiſſe fideles ſervos Dei nec debuiſſe deſerere munus vel titulum Epiſcopi. of the Chair, our Author, We affirm that the Biſhops of England after their converſion and abjuration of Popery were Gods faithful ſervants, and that they ought not to forſake the Office or title of Biſhop. This Theſis was ſince printed among his Diſputations.
This is the ſecond thing that I would ſhew that they have deſerved our good opinion by the good opinion which they have expreſt of us, and of late. For what they ſaid before, and how lovingly they agreed with the Engliſh Reformers both in embracing the ſame doctrine, and approving (though not practicing) our Diſcipline, is a beaten ſubject, of which I have ſaid much, and am loth to ſay the ſame over again. But the authority of the learned Nobleman Pleſſis Mornay was never yet (for any thing I know) uſed in England to this purpoſe. In a letter of his (now in the keeping of the famous Daille Miniſter of Paris) about Church government, he compareth the ſeveral formes thereof to the ſeveral governments of all the States of the earth; and findes that as the Presbyterian Diſcipline agreeth very well with the popular States (as at Geneva and in Switzerland, where a Biſhop ſhould ſtand too high above the Magiſtrate, which is choſen among Merchants only and plain Citizens) So in Kingdoms and Monarchies Epiſcopal government is neceſſary, becauſe Presbytery ſhould lie too far under the dignity of great Lords and crowned heads. So that as a Biſhop ſhould tread over the head of a popular Magiſtrate; on the other ſide Kings and great Lords ſhould have the poor Presbyters too far under their feet. That therefore in Monarchical States Prelats were requiſite for to ſuſtain the dignity of the Church and ſhelter it from oppreſſion. That there are ſome conjunctures in which the Presbyteries themſelves ought to be very glad to have Biſhops over them, as when it is queſtion of making remonſtrances, exhortations or cenſures to perſons of quality. For whereas a poor Miniſter living in a low way, and converſing only with his petty Pariſhioners, might be put back with contempt if he took ſo much upon him, the admonitions of Biſhops would be received with reſpect.
The above named Mr. Daille who was domeſtick of that Lord and much eſteemed by him, relateth that he would often ſay, that the gifts of God were different. That according to that diverſity ſome Miniſters were fit to preach, ſome to write, who had not the gift of governing and moderating an Aſſembly. Whereas others were endowed by God with eminent qualities fit to conduct and march at the head of others, who yet had not the faculty to make books, or to teach. And that this diſtinction which Gods providence and the grace of his Spirit hath made among his ſervants, ſheweth that ſome are called to preſide and to conduct, and others are called to be conducted by thoſe to whom God hath given meet talents for that work.
The ſentence of that wiſe Stateſman cannot but be acceptable and ſeaſonable in the preſent poſture of our Church and State, who are obliged for this intelligence to that deſerving Gentleman Mr. le Conteur the Reverend Dean of Jarſey. And though this and other teſtimonies from Proteſtants, living in another air, ſquare not exactly with the rigideſt poſitions of our Schools, all moderate wiſe men will think that this is much from them, and much for our purpoſe.
But all that I can ſay of their concurrence with us, ſeems to be daſht by the complaint of our Divines, who in their late exile beyond the ſeas found the French Proteſtants full of prejudices againſt the juſt cauſe of the King and the Church of England. Wherefore I muſt deſire the equitable Readers to diſtinguiſh the times, and to make uſe of the Act of Oblivion towards them, as they are commanded to do with their Country-men. For which they have given us more reaſon then our Parliamenteers, having profeſſed ſuch a free ſelf-condemnation of their former miſapprehenſions about the right or wrong of that great quarrel, as would have become thoſe that were ſo high offenders againſt their King and their Church, and which hath been hitherto vainly expected from moſt of them.
It is no wonder that they that owed nothing to us but Chriſtian love, and whom we took no pains at all to ſatisfie or to inform of the wrong done to us, were won by our Adverſaries, who made it their great buſineſs to court them, and to make of the concurrence of the Forraign Churches one of their chief pretences to make the inſurrection at home general, and make of their quarrel a war of Religion. And it was not hard for them to prepoſſeſs the outlandiſh Churches with foul charges againſt us, they being but ill ſatisfied of us before, as having found of late years ſome abatement of that regard from England which they had in former times. It had been a wonder if the continual and earneſt applications of our buſie enemies backed with ſucceſs, the moſt perſwaſive Rhetorick to common-ſpirited men, had not gotten ſome wel-willers in that Proteſtant party.
What diſadvantage that was to our cauſe, it was acknowledged, but not ſoon enough; by our late gracious King and glorious Martyr, who made a Declaration to ſatisfie them, and invited all that could write to juſtifie his cauſe to the world abroad, to the Proteſtants eſpecially. And this, as a Summon from God, was the reaſon that made me write once in French, and twice in Latin for the defence of the King and the Church.
Let us remember alſo, that our party did contribute to ſet them further from us, by forbearing to communicate with them, and to be preſent in their holy meetings; and by diſgracing their Churches as no Churches, and their Miniſters as no Miniſters; not conſidering how unſeaſonable (that I ſay no worſe) that contempt of their Brethren was, and how hurtfull to the Kings intereſt.
Well, notwithſtanding all theſe endeavours of Satan to break the bond of love, and of faith too, between them and us; yet the palpable injuſtice of our enemies did ſo work upon their judgements and conſciences, that even when the Kings buſineſſes were at the loweſt ebb, they did openly deteſt the long Parliaments Cauſe in their Sermons, and Books, and ordinary Diſcourſes; and that with ſo much vigour and godly vehemency that more could not have come from the greateſt Royaliſts of England. Salmatius and Bochartus the greateſt Scholars of France, and of Vincent Herault, Pettiville, Breux, Porrey, men of note, and before them all the Epiſtle of the famous Diodati to the Parliament in the firſt year of the war, to exhort them to obey the King, and reſtore Epiſcopacy, ſhew ſufficiently how the whole Proteſtant party was affected. And that their affection was not byaſſed by ſelf intereſt, any reaſonable man may anſwer for them; for what advantage could accrew unto them by declaring themſelves for the King of England in thoſe days?
But their affection was then chiefly ſeen when it pleaſed God by his miraculous mercy to make the ſtone which the builders had rejected, to become the head of the corner. The real joy which they manifeſted of his Majeſties return, ſwelled to a height hard to be believed but by them that were eye-witneſſes of their behaviour. More could not be expected from his Majeſties natural and moſt loyal Subjects. That bleſſed converſion of buſineſſes wrought ſo deep upon the renowned Amirault (howſoever he had been prejudiced before againſt us) that being ſore troubled with the gout, ſuddenly he threw his Crutches away, and was cured meerly by his joy, that quickened his ſpirits, and diffuſed a freſh vigour into all his faculties.
At the ſame time a great cloud of French witneſſes came over in favour of Epiſcopacie. So I call many Letters from the prime Divines of France, moſt of them written to that Gentleman of great worth, Doctor Brevint, one of his Majeſties Chaplains, who committed them unto me, and I leaving London tranſmitted them to that deſerving Divine Maſter Durel, as one better able then I to make good uſe of them, among many other intelligences of the like nature. His excellent Book about this matter, the ſubſtance whereof he was pleaſed to impart unto me, will eaſe me of that labour, and ſhorten my task; For I muſt ſincerely acknowledge, that all that we, or others, have written hitherto about the concurrence of other Churches with ours, comes ſhort of the induſtry of this worthy Gentleman; ſo pregnant he is in his reaſons, ſo diligent in his ſearches, and ſo ingenious in his Charity, that no more remains for me to attain to the end I aim at in this Diſcourſe, but to recommend his to the carefull peruſing of all lovers of truth and peace.
But becauſe in point of charity, examples are more perſwaſive then reaſons, I will back this reaſoning about our condeſcenſion unto thoſe Churches that are inferiour to us in point of Government, with the vertuous practice of that eminent Prelate in goodneſs and Learning, My Lord Biſhop of Durham. In a Letter of his dated from Paris, April the ſixth, 1658. (the place and time of his exile) he vindicates himſelf againſt Mr. Fuller, who in his Church Hiſtory of Brittain referreth to his praiſe and commendation, that he joyned not with the French Proteſtants at Charenton ſince he got into France. But the worthy man (then ſtiled Dean of Peterborough) giveth him no thanks for that commendation. I would (ſaith he) that he and all the world ſhould know it, I never refuſed to joyn with the Proteſtants either there, or any where elſe, in all things wherein they joyn with the Church of England. Many of them have been here at our Churches, and we have been at theirs. I have buried divers of our people at Charenton, and they permit us to make uſe of their peculiar and decent cemetery here in Paris for that purpoſe. Which if they did not, we ſhould be forced to bury our dead in a ditch. I have baptized many of their children at the requeſt of their own Miniſters, with whom I have good acquaintance, and find them to be very deſerving and learned men, great lovers and honourers of our Church, notwithſtanding the loſs which ſhe hath lately received in external matters, wherein we are agreed that the eſſence of Religion doth not conſiſt. Many of their people (and of the beſt ſort and quality among them) have frequented our Common Prayers with great reverence, and I have delivered the Holy Communion to them according to our own Order, which they obſerved religiouſly. I have married divers perſons of good condition among them: And I have preſented ſome of their Scholars to be ordained Deacons and Prieſts here by our own Biſhops (whereof Monſieur de Turenne's Chaplain is one, and the Duke de la Force's Chaplain another) and the Church of Charenton approved of it. And I preacht here publickly at their Ordination. Beſides I have been (as often as I had spare time, from attending our own Congregation) to pray and ſing Pſalms with them, and to hear both the weekly and the Sunday Sermons at Charenton; whither two of my children alſo (penſioned here in a Proteſtant family at Paris) have daily repaired for that purpoſe with the Gentlewoman that Governed them.
After all this, if any be curious to pick out of their Authors all that is not conſonant to the conſtitution of our Church and State, and regiſter all the prejudicate opinions of particular men of thoſe Churches, inſtilled into them by our Adverſaries at home; I will ſpend no more labour to make evident unto them that their late and beſt Divines have amended what may be found amiſs in the old, and that the late demonſtrations of their concurrence with us have made amends, for their former miſapprehenſions. I will but ask thoſe curious ſearchers of matters of diſcontent, and occaſions of falling out with them, Cui bono? What benefit ariſeth to this Church or State by ſearching out iniquities among our neighbours, and accompliſhing a diligent ſearch of that which were far better buried in oblivion, or ſmoothed over with Charity, helped with a little winking at that which we cannot mend? Since they make a conſiderable part of Chriſtendom, and are not ſubject unto, or to be diſpoſed by our Civil or Eccleſiaſtical Government; is it not better for us to have them friends then enemies? Is it not a wiſer courſe to confound our diſſentors at home with the teſtimonies of Calvin and Beza, as moſt averſe from their principles and practice, th en to make weapons ready to their hand out of thoſe Authors, and give it to them for granted, that they have the famouſeſt men abroad for Patrons of Faction, diſobedience, and unconformity? For theſe diligent ſearchers know how to pick out of the ſame Authors paſſages enough to make them unſay what they have ſaid againſt us.
It could never yet enter into my apprehenſion what advantage it is to us to caſt contempt upon all the Proteſtants of the world but our ſelves, and deſpiſe all the reſpects that we may have from them. They will all vail to us, and defer unto us (as they ought) the Primacy, if we will but open them the arms of our charity and brotherly communion. And it is not our inſulting over their weakneſs and wants, or requiring of them impoſſibilities, that will win them.
Truly, becauſe our diſturbers at home lean much upon the authority of a few Outlandiſh Writers, it is wiſely done to invalid their authority. But that work is ready done, and I ſhall think it overdone if it end in uncharitableneſs, and if the generality of the party be made guilty of the fault of ſome few men to whom they never ſwore obedience. Whereas the ready way to invalid the authority of thoſe Authors, is to ſhew that they are contradicted by their own party, and even by themſelves.
Certainly when we have made them no Churches, our Church ſhall be never the more a Church for that. Rather by unchurching ſo many Churches, and deſpiſing Communion with them, we ſhall confine our Communion within a very narrow ſcantling. With the Roman Church we dare not joyn till the Court of Rome forſake and renounce her uſurped right over our Church and State, and other errors of greater importance. With the Separatiſts of England we will not joyn till they yield to a holy Conformity with us. And if with ſo many Proteſtant Churches abroad we refuſe to joyn till they do what they are not able to do, truly we ſcant our ſelves to a very ſlender communion in this Weſt of the world. Whereas the holy Catholick Church, which with good reaſon we call our Mother, embraceth multitudes of diſſenting children in her compaſſionate armes: And the Communion of Saints allyeth us with God and his Chriſt, and all his members in heaven and earth by charity,Eph. 6.24. which is the bond of perfectneſs. Grace be with all that love the Lord Jeſus Chriſt with ſincerity.
We that are ſtrong (ſaith St. Paul) ought to bear the infirmities of the weak, Rom. 15.1.and not to pleaſe our ſelves. We ought not to pleaſe and exalt our ſelves with comparing our ſtrength with the infirmities of our brethren. When we have made the worſt of the defects of thoſe poor Churches, they are infirmities, which ſhould make us compaſſionate, not overweening. And we ſhall make ill uſe of our ſtrength, if we imploy it to triumph over the weak, inſtead of remembring them that ſuffer adverſity as being our ſelves alſo in the hody. Heb. 13.3.Let us not turn our fellow members out of the body becauſe they ſuffer adverſity; for when all is ſaid, the things that we finde amiſs among them, are the ſad effects of their adverſity. The Anglican Church had Kings for her nurſing Fathers, and Queens for her nurſing mothers: Whereas the French Churches were cruſht from the Cradle with all the ſtrength and indignation of their Kings and Queens: And the Dutch Clergy are kept low by their Superiours who have converted the whole Patrimony of the Church to the defence of their State. The ſame hand that hath exalted us above them may bring us as low as them: And we have learned of late how ſoon God can pull down that which he hath built up, Let us not be high-minded, but fear.
Could it once ſink into our minds what hand the Papiſts have in this diſtaſte of ours againſt our Brethren: what advantage they get by the diſ-union of the Reformed Churches: and what ſtain and hinderance, both before God and men, we bring upon us by giving the leaſt ſuſpition that we have got ſome fermentation of their leaven, we would be as carefull to avoid offence with the Proteſtant Churches abroad, as wary and ſtout againſt the oppoſers of our Diſcipline at home.
For it is an evident truth, and not to be winked at, that the great Agent here in the confuſion of Religions, in the ruine of the Church, in the inſurrection of the people, and in the murther of our King, was the Court of Rome. That is indeed fundi noſtri calamitas, that ſpring of all miſchief and miſery among us, that powerfull and working enemy, againſt whom all that have ſhaken off the yoke of Rome, ought to joyn unanimouſly, opening no gap of diviſion for that Beaſt to creep in, and work our deſtruction by our ſeparation. God forbid that any of us joyn with that grand enemy of our Church and State to unchurch ſo many Churches that are inrolled with us in the ſame good warfare againſt his tyrannie, and to deny them that communinn with us which they have with Chriſt, and which they crave at our hands, and have had a long time with the Anglican Church.
But if notwithſtanding all the conſiderations here repreſented, ſome will believe that it is Chriſtianly and Charitably done to un-Church all the Proteſtant Churches that have no Biſhops, let them enjoy their fancy. But I will maintain to them (and ſo will all wiſe men with me) that it is moſt unpolitickly done. Let them conſult the Politick heads, that underſtand the compoſure of the States of Chriſtendom, and the poſture of ours; and are acquainted with our Gracious Soveraings high concernments, and Royal inclinations. And they will confirm this; wherewith I confidently ſhut up this diſcourſe, not fearing to be called in queſtion for it; It is neither his Majeſties Pleaſure nor Intereſt that the Proteſtant Churches abroad be diſgraced among us as no Churches.