Canterburys Doom, Branch 1 · Evidence 2 · Floating text 2 · Popish error 27
27. That Biſhops pretended Lordly ſuperiority, in point of Order and Iuriſdiction, over and above other Miniſters, is of Divine right and inſtitution, and that there neither is nor can be any true Church, where there are no ſuch Lordly domineering Biſhops.
THis Archbiſhop of Canterbury himſelfe determines thus in his Speech in Star-Chamber, page 67. This I will ſay and abide by it, that the calling of Biſhops is Iure Divino, by divine Right: and this I ſay in as direct oppoſition to the Church of Rome as to the Puritan humour; and I ſay further, that from the Apoſtles times in all ages, in all places the Church of Chriſt was governed by Biſhops. Now this is made by theſe men as if it were contra Regem, againſt the King in fight or in power: But thats a meere ignorant ſhift, for our being Biſhops Iure Divino by divine Right, takes nothing from the Kings Right.
In his Reply to Fiſher, page 176. Hee poſitively affirmes, That ubi non eſt ſacerdos, non eſt Eccleſiae St. Hierom: And in that place moſt manifeſt it is that by Sacerdos, Saint Jerom meanes a Biſhop: Soe even with him, NO BISHOP AND NOE CHVRCH.
Doctor Heylin in his Moderate Anſwer to Mr. Burton, page 65. writes thus, by the Archbiſhops appointment: You are much offended with the Prelates that they will needs be Lord Biſhops Iure Divino, page 66. Your firſt exception is, That the Epiſcopall Authority is claimed from Chriſt: and that ſome of the Biſhops ſaid in the High Commiſſion. That if they could not prove it, they would caſt away their Rochetts: this is no more then what had formerly beene ſaid in the Conference at Hampton Court, when on occaſion of S. Hieroms ſaying, that a Biſhop was not divinae Ordinationis; the Biſhop of London (Doctor Bancroft) interpoſed; that unleſſe he could prove his ordination lawfull out of the Scriptures, he would not be a Biſhop foure houres, page 67. 70. Who is it, which of our Divines that holds Epiſcopall Authority to bee derived from any other fountaine then that of Chriſt and his Apoſtles? If any ſuch there be, he is one of yours: Traverſe, and Cartwright and the reſt of your Prodeceſſors: Men never owned for hers by the Church of England: Geneva had their hearts, wee their bodyes only.
This theame of Biſhops ſuperiority Iure Divino, over other Miniſters; was profeſſedly maintained by Biſhop White, in his Preface to his Treatiſe of the Sabbath againſt Braburne by Chriſtopher Dow in his Innovations unjuſtly charged chap. 19. p. 170. &c. by Iohn Swan in his Redde debitum, Chap. 2. ſect 2. p. 161. to 172. (aſſerting peremtorily, that the Hierarchy of the Biſhops is Iure Divino) with ſundry others in their printed Bookes yea: publikly affirmed with much confidence by both our Archbiſhops, with other Prelates in the Star-Chamber and High-Commiſſion: maintained publikely in the Divinity Schooles in both our Vniverſities, and aſſerted almoſt in every Pulpit, at leaſtwiſe in Cathedralls. But this Erronious Poſition being ſatisfactorily refuted, and palpably diſplayed to all the world by Doctor Baſtwicke, in his Flagellum, Apologeticus ad Praeſules Anglicano and by Maſter Prynne, in his Vnbiſhoping of Timothy and Titus; his Brevia and Catalogue of Writers in all ages refuting this poſition of theirs; and by the Presbiterians in Scotland the Archbiſhop and his Confederate Prelaticall Brethren were ſo hardly put to it that they ſeriouſly muſtred up all their policy, learning power, to maintaine their Epiſcopall Jurisdiction to be of divine right: Whereupon having engaged his Majeſty and his Privy Councell to maintaine it by the Sword in the Field he encouraged Doctor Hall, biſhop of Exeter (very prone of himſelfe to undertake ſuch an enterpriſe) to defend it with his ſmooth Rhetoricall penne in the Preſſe. This Biſhop upon his motion and requeſt readily undertakes the deſigned ſervice, compiles his Booke, intituled, Epiſcopacy by divine Right; the written Copy whereof he ſent to the Archbiſhop, ſubmitting it wholy to his power, to diſpoſe of it at his pleaſure, or alter any thing therein which he or his Chaplaines ſhould deeme meet: This Treatiſie was carefully read over by the Arch biſhop himſelfe and his Chaplaines line by line, who altered it in ſome places, and then authorized it for the Preſſe. The particulars concerning the cauſe and grounds of compling it with the Biſhops whole pretended Plot how to ſupport their tottering Hierarchy is fully related in the enſuing Letters of Biſhop Hall to the Archbiſhop, and of the Archbiſhop to him, all ſound and ſeiſed on in his Study at Lambheth.
We ſhall tranſcribe all theſe Letters according to their ſeverall dates, the firſt of them (extracted out of the very originall) is this.
MOſt Reverend Father in God, and my moſt Honourable Lord, I have received your Graces Anſwer in one to my three laſt, humbly thanking your Grace for your noble favours to that well deſerving Petitioner, Maſter Edgcombe, whom I recommended to your Graces notice. For Aſhbrenton, I gave order for a ſpeedy ſatisfaction, and make account to receive it, ere the cloſure of this letter.
Yeſternight I had the view of the Acts of the late Scottiſh Aſſembly, which I could not read without much indignation, in ſeeing the only true, and ancient Government of the Church ſo diſpitefully trod upon by ignorant Factioniſts. VponUpon the peruſall whereof, I begin to think it were pity and ſhame they ſhould carry it away ſo, and that ſo publike an inſolence could admit of none but a more publike remedy, and may I be bold to impart unto your Grace what my thoughts were for ſome eaſe of this wrong, and mittegation of the ſcandall under the hope of your Graces pardon, I ſhall not ſticke to diſcover them in this ſecret and feareleſſe paper, humbly leaving them to your Graces favourable cenſure, although indeed, I ſhould have needed a larger Preface to ſo bould an attempt. Since then for his Majeſty to right the Church by the Sword, as the caſe now ſtands, is neither fit for our hopes nor our wiſhes (which were no other in ſo deſperate a Schiſme, then to reconquer his owne with much Charge, danger and blood) we thought it might be ſeaſonable, ſafe and happie to imploy the ſpirituall ſword, the remedy which the Church hath ever wont to make uſe of in ſuch occaſions, with bleſſed ſucceſſe,) I thought therefore if through your Graces mediation it might pleaſe his ſacred Majeſty to cauſe a Generall Synod of the whole three Kingdomes to be indicted, wherein all the Reverend Biſhops and chiefe of the learned, and dignified Clergy, and the profeſſors, and ſome other eminent Doctors of all the Vniverſities in all the ſaid Kingdomes may be aſſembled to paſſe their judgment (after free and full expectation) of theſe Schiſmaticall points, determined thus proudly, and raſhly by our Northen Neighbours, it could not but ſort to excellent effect, for ſo they might bee convinced of their abſurd errours; or at leaſt publikely before all the world, cenſured and condemned for what they are: and if they have any Remainders of ſhame they ſhall be made to bluſh at their owne miſerable tranſportation. This would bee ſome comfort to thoſe exiled Biſhops, who put Holy Iland (as I heare to the ſame uſe whereto it was imployed at the firſt Plantation of the Goſpell (to be a receptacle of perſecuted Prelates) that they ſhould ſee their cauſe taken to heart by the whole Church under his Majeſties dominions, and why ſhould we not think that the preſence and Authority of your Grace; with that eminent and learned Primate of Armagh, and ſo many other grave and renouned Prelates, ſeconded by ſo irreſiſtable powers of the learning and Judgment of ſo many aſſiſtant Divines (of great note and worth) cannot chooſe but certainly confound theſe heady and ignorant oppoſers of Government and good Order, and give great ſatisfaction to the world, who ſeeing the errours and groundleſſe proceedings of theſe men, ſhall hiſſe them out of countenance, neither can they ſhelter themſelves under the examples of other Churches in France and Netherlands, &c. Since neceſſity hath long agoe caſt them into that condition which theſe men (after eſtabliſhment in the right forme) have wilfully drawn upon themſelves, with an impetuous excluſion of a ſetled government. And certainly my Lord, me thinkes there ſhould be a kinde of neceſſity in this courſe, ſince not ſome few, but the whole Church of Scotland hath thus broken out into Schiſme, and ſhamed both it ſelfe and the Goſpell, and without ſome timely prevention the miſchiefe may yet grow further; whereas this way it may be (at the leaſt) choakingly convinced and ſeaſonably checked. Neither neede the charge hereof be great to his Majeſties coffers, ſince the burthen of the Commiſſioners may be layd upon the ſeverall Dioceſſe from whence they are ſent. Your Grace ſees whither my zeal hath carried me. If I have been to bold and forward in thus preſuming, I humbly crave the pardon of your Grace, which hath been extended to greater errours: I hope a good heart will excuſe all: the beſt wiſhes whereof are truely vowed, and duly paid to your Grace,
By your Graces in all faithfull Obſervance to Command. JOS. EXON. Exon. Pal. Sept. 28.
Which Letter was thus directed. To the moſt Reverend and moſt Honourable my ſingular good Lord; My Lord Arch-Biſhop of Canterbury his Grace, Primate of all England, and Metropolitan, Chancellor of Oxford, and one of the Lords of his Majeſties moſt honourable Privy Councell, preſent theſe.
And thus endorſed by the Arch-Biſhops own hand. Dat. Sept. 28. Received Octob. 1629. B. of Exon. Dr. Hall, To move for a Generall Councell of all his Majeſties Dominions, to ſettle the Scottiſh Schiſme.
What was done upon this Letter, and how the Arch-Biſhop tooke occaſion from it to engage Biſhop Hall, to write in defence of Epiſcopall Superiority by Divine Right and Inſtitution, will appear by the Biſhops next Letter to this Arch-Prelate, the Originall whereof we have under Biſhop Halls own hand and Seale.
May it pleaſe your Grace,
I Was not only glad but almoſt proud of your Graces acceptance of my poor but bold motion, which that it found favour in his Majeſties eyes, upon your Graces recommendation, was as much above my hope, as above the poſſibility of my thankfulneſſe. I do moſt humbly reſt in the grounds of his Majeſties moſt wiſe and juſt reſolution, although that which I propounded was not in any ayme at the Reclamation of thoſe ſtiffe Spirits, but at their conviction and ſhaming, together with the ſatisfaction and ſetling of any diſtempered or wavering minds, of any contentious perſon, at home or abroad. But ſince it hath pleaſed his Majeſtie to lay aſide that thought, I am moſt ſubmiſſively ſilent; As for that motion (which comming from your Graces hand is no leſſe in my conſtruction then a command) of my undertaking this great taske, of writing a ſatisfactory diſcourſe in this ſubject: I beſeech your Grace to give me leave to ſay, it doth too much overvalue me. If your Grace did but know my great weakeneſſe, ſo well as I know my little ſtrength, your Grace would not have ſingled me out for ſo high and noble an undertaking. I confeſſe in an holy zeale to the cauſe, no man ſhall outſtrip me, in abilities too many: yet ſince Note.it hath pleaſed your Grace to honour me ſo farre, as to thinke mee capable, and worthy of ſuch an imployment, I ſhall moſt gladly (without prejudice to any more able paines) endeavour my beſt this way. But would your Grace bee pleaſed to give mee leave to ſuggeſt another Motion. I thinke I ſhould intimate that which would not a little advance the ſucceſſe of this great ſervice. Single labours will be eaſily paſſed over with neglect, what will the Vulgar bee more apt to ſay then, This is but one Doctors judgement? Vis unita fortior. Might it therefore pleaſe your Grace to ſingle out and Empannell a whole Jury of learned Biſhops and Divines to joyne together in this ſubject, it could not chooſe but ſway much with the world.
And ſince I have taken the boldneſſe to move ſo farre, will your Grace give mee leave (out of the zealous intention of my thoughts upon the ſpeede of this notable ſervice) to propound ſome further ſpecialty; If therefore in Ireland, the Lord Primate, the Biſhop of Kilmore, the Biſhop of Downe, and Conner, men (as your Grace beſt knowes) of ſingular note in the Church. Heere at home, my Lord Biſhop of Durham, and Biſhop of Salisbury, and if your Grace ſhall thinke mee worthy to come in the arreare of theſe great and famous Prelates, I ſhall not faile of my beſt. With them the Profeſſors and ſome other eminent Doctors in the name of both Univerſities, and three or foure of the Biſhops and Doctors of Scotland, ſhall be enjoyned by your Grace to expreſſe their judgements fully, concerning theſe two Heads of Epiſcopacy, and Lay Prebytery; and to Print them together. It will bee a worke that will carry in it ſuch authority and ſatisfaction, as will give great contentment to the world, and carry in it a ſtrong rebuke of the Averſaries: And if your Graces reaſon and reſolution ſhould ſo lead you, as to bee ſeene in the head of this Learned Squadron; the worke would beare not much leſſe ſway, then if it were a Synodicall Act; Neither would I wiſh that each of theſe ſhould write a Volume of this matter; but ſuccinctly, (though fully and clearly) declare themſelves in theſe particulars, with ſuch evidence of Scripture, Antiquity, and Reaſons, as may moſt convince. But whether theſe be done in Theſi, or Hypotheſi; whether in way of Paroeneſis, or Apology, or reproofe, I humbly ſubmit to your Graces judgement and direction. I beſeech your Grace pardon this well-meant preſumption, and make account of the dayly Devotions of
Your Graces in all faithfull obſervance to Command. Jos. Exon. Exon. Pal. Oct. 12. 1639.
After I had ſent away my Letters of complaint concerning Coxe, the man came to me, and upon our ſecond and third conference, began to relent: and finding that I had ſent up his Sermon to your Grace, reſolved to wait voluntarily upon your Grace, ſo as I hope your Grace ſhall at once heare of his offence and ſubmiſſion If ſo, a free and publike recantation would doe more good here, then his exorbitance hath done hurt; he hath been uſque ad invidiam, conformable, and is a ſufficient Scholler, and of unblameable converſation otherwiſe; I humbly leave him to your Graces either juſtice, or mercy, or both,
J. E.
This Letter was thus Superſcribed. To the moſt Reverend Father in God, my ever moſt honoured Lord, my Lord Archbiſhop of Canterbury his Grace, Primate of all England, and Metropolitane, Chancellor of Oxford, and one of the Lords of his Majeſties moſt Honourable Privie Counſell, preſent theſe.
And thus Endorſed with the Archbiſhops owne hand. Rec. Oct. 16. 1639. The Biſhop of Exeter. That more then one ſhould write in defence of Epiſcopacie againſt the Scots.
To this Letter the Archbiſhop returned an Anſwer; thereupon Biſhop Hall acquaints him in his next Letter, with the whole Platforme and Subject matter of his Booke, which he ſubmits to his judgement, craving his direction therein, as this Letter under his hand and ſeale will manifeſt.
Moſt Reverend and my moſt Honourable good Lord,
Notwithſtanding the importunity of your Graces manifold occaſions, I received (two dayes ſince) two Letters from your Grace at once, whereof the one ſignified his Majeſties pleaſure for the proviſion of a Benefice within my guift, for one of our poore exild neighbours, which I doe moſt willingly embrace, as out of my owne true commiſeration, ſo much more out of my obedience to my Gracious Maſter, but for the time as your Grace knowes, foreign. In the other, I doe firſt meet with your Graces mercifull and Fatherly proceedings with one of my ſtrayed Charge, Maſter Cox. I was in ſome hope of his relenting, ere I left him, if (as I perceive) the worke be perfected by your Graces effectuall councels, it will be happy for him, and great contentment to his friends; in regard both of his former conformity, and great Charge. He is not yet come down, an hearty Recantation will redeeme all. In the next place, I finde your Graces zealous care of the ſucceſſe of this worke, which upon your Graces motion, I have heartily undertaken; wherein for the not applying of ſo many hands, I doe humbly reſt in his Majeſties moſt wiſe determination, although Note.the danger of varience might have received a prevention, ſince the whole worke muſt have had one rule, and have come under one rule and cenſure, but this courſe is both more ſure and no leſſe effectuall.
For that which here concernes my ſelfe; I acknowledge my ſelf much bound to your Grace for your good opinion of my ability for ſo great a ſhocke, which I ſhall deferre to improve to the utmoſt; and whereas it is thought requiſite, that I ſhould ſet downe thoſe ſimple Propoſitions, which I ſhall undertake to make good in this worke: I doe moſt willingly entertaine it, and therefore ſhall make bold to acquaint your Grace with the whole plot of my intendment in this ſervice, humbly yeelding it up to your Graces Cenſure, or better adviſe.
And firſt my purpoſe is, (wherein I doe ſomewhat pleaſe my ſelfe, if your Grace be ſo pleaſed) to take my riſe from the 8th. Section of their laſt Synod of Edinborough, wherein Maſter George Graham is ſaid to come in, and condemne Epiſcopacie, and to profeſſe his repentance, which is there appointed to be recorded.
Hereupon, I meane to take this Mr. George to taske, and ſomewhat warmely to expoſtulate the matter with him, and when I ſhall, after a fervent preface, have driven him from the refuge of conforming herein to other (which I think I ſhall do to purpoſe) I ſhall then deale with him alone, and addreſſe my ſelfe to argue the caſe with him, and the Faction (whom I ſhall make my adverſary; the Faction, and not the Church of Scotland.) And ſhall undertake to make good theſe two points, as I conceive, both full and proper for the occaſion.
Firſt, That Epiſcopacie is a lawfull, moſt Ancient, holy, and Divine Inſtitution, (I meane, that which is joyned with imparity, and ſuperiority of Juriſdiction) and therefore where it hath through Gods providence obtained, cannot by any humane power be abdicated, without a manifeſt violation of Gods Ordinance.
Secondly, That the Presbiterian Government, how ever vindicated under the glorious names of Chriſts Kingdome and Ordinance, hath no true footing, either in Scripture, or the practice of the Church in all Ages, from Chriſts time till the preſent; and that howſoever it may be of uſe in ſome ſuch Cities, or Territories, as wherein Epiſcopall Government, through iniquity of times, cannot be had: yet to obtrude it upon a Church otherwiſe ſetled, under an acknowledged Monarchy, is utterly uncongruous, and unjuſtifiable. Before the proofe of which two heads; I purpoſe to lay downe certaine cleare and undenyable Poſtulata, ſome 15. or 16 in number, as the grounds of my following Arke, ſuch as theſe; 1. That Government which was of Apoſtolicall Inſtitution, cannot be denied to be of Divine Inſtitution. 2. Not onelyonly that Goverment which was directly commanded and enacted, but alſo that which was practiſed, and recommended by the Apoſtles to the Church, muſt juſtly paſſe for an Apoſtolicall Inſtitution. 3. That which the Apoſtles by Divine inſpiration inſtituted, was not for the preſent time but for continuance. 4. The Univerſall practiſe of the Church immediatly ſucceeding the Apoſtles, is the beſt and ſureſt Commentary upon the practiſe of the Apoſtles, or of their expreſſions. 5. We may not entertain ſo irreverent an opinion of the Saints and Fathers of the Primitive Church, that they who were the immediate Succeſſors of the Apoſtles, would, or durſt ſet up a Government, either faulty, or of their owne heads. 6. If they would have been ſo preſumptuous, yet they could not have diffuſed one uniforme order of Government through the whole world, in ſo ſhort a ſpace. 7. The Ancient Hiſtories of the Church, and Writings of the eldeſt Fathers are rather to be beleeved, in the report of the Primitive of the Church Government, then thoſe of this laſt Age. 8. Thoſe, whom the Ancient Church of God, and the holy and Orthodox Fathers condemned for Errors, or Hereſies, are not fit to be followed as Authors of our opinion or practiſe for Church government. 9 The acceſſion of honourable Titles or Priviledges makes no difference in the ſubſtance of the Calling. 10. Thoſe Scriptures wherein any new forme of Government is grounded, had need to bee very cleare, and unqueſtionable, and more evident then thoſe, whereon the former rejected Policy is raiſed. 11. If that Order which they ſay Chriſt ſet for the government of his Church (which they call the Kingdome and Ordinance of Chriſt) be but one and undoubted, then it would and ſhould have beene ere this agreed upon againſt them; what, and which it is. 12. If this (which they pretend) be the Kingdome and Ordinance of Chriſt, then if any eſſentiall part of it be wanting, Chriſts Kingdome is not in that Church erected. 13. Chriſtian policy requires no impoſſible or abſurd thing. 14. Thoſe truths which are new, and unheard off in all ages of the Church (in many and eſſentiall points) are well worthy to bee ſuſpected. 15. To depart from the practiſe of the univerſall Church of Chriſt, (ever from the Apoſtles times) and to be take our ſelves voluntarily to a new forme lately taken up, cannot but be odious and highly ſcandalous. Upon theſe grounds laid, I ſhall come to ſubſume; and ſhall both convince the Faction in aberration from them, and fully prove the two points intended; After which, with ſome obſervations and Queries, I ſhall ſhut up in a vehement Exhortation both to them, and to our owne; if it may be for the reducing of the one, if not, yet to the ſetling of the other. If your Grace ſhall approve of this Plot-forme, I ſhall accordingly proſecute it; if your Grace ſhall thinke fit to alter or detract, or adde ought, I am as ready to ſubmit, with pardon craved for this length, and the unfained vowes of my hearty prayers, I take leave, and am,
Your Graces in all officious obſervance to command, JOS: EXON. Exon. Pal. Oct. 28.
Which Letter was thus indorſed with the Archbiſhops owne hand; Received November 1. 1639. The Biſhop of Exeter his account of the Heads of his booke Intended for Epiſcopacy againſt the Scots.
To this Letter the Archbiſhop returned this enſuing Anſwer under his own hand, wherein he fully expreſſeth his opinion, both concerning Epiſcopacy and Presbytery.
THe reſt of your Lordſhips Letter is fitter to be anſwered by my own hand, and ſo you have it. And ſince you are pleaſed ſo worthyly and brother-like to acquaint me with the whole plot of your intended worke, and to yeeld it up to my cenſure and better advice, (ſo you are pleaſed to write) I doe not onelyonly thanke you, heartily for it, but ſhall in the ſame Brotherly way and with equall freedome put ſome few Animad verſions, ſuch as occure on the ſudden, to your further Conſideration, aiming at nothing but what you doe, the perfection of the worke, in which ſo much is concerned.
And firſt for Mr. George Graham, I leave you free to worke upon his baſeneſſe and his ignorance as you pleaſe, aſſuring my ſelf that you will not depart from the gravity of your ſelfe, or the cauſe therein. Next you ſay in the firſt head; That Epiſcopacy is an ancient, Holy and Divine inſtitution. It muſt needs be ancient and holy if divine: would it not be more full, went it thus? So ancient as that it is of divine Inſtitution. There you define Epiſcopacy by being joyn'd with imparity, and ſuperiority of Juriſdiction: This ſeemes ſhort, for every Arch-Presbyters, or Arch-Deacons place, is ſo, yea and ſo was Mr. Henderſon in his Chaire at Glaſgow: unleſſe you will define it by a diſtinction of Order. I draw the ſuperiority not from that Juriſdiction which is attributed to Biſhops, Jure Poſitivo, in their Audience of Eccleſiaſticall matters, but from that which is Intrinſicall and originall in the power of Excommunication. Againe you ſay in that firſt point; That where Epiſcopacy hath obtained, it cannot be abdicated without violation of Gods Ordinance. This propoſition I conceive, eſt inter minus habentes; for never was there any Church yet, where it hath not obtained the Chriſtian faith was never yet planted any where but the very firſt feature, of the body of a Church was by, or with Epiſcopacy, and whereſoever now Epiſcopacy is not ſuffered to be, it is by ſuch an abdication; for certainely there it was a Principio. In your ſecond head you grant, that the Presbyterian Government may be of uſe, where Epiſcopacy may not be had. Firſt I pray you conſider whether this Conceſſion be not needleſſe here, and in it ſelfe of a dangerous conſequence. Next I conceive there is no place where Epiſcopacy may not be had, if there be a Church more then in title onelyonly. Thirdly ſince they challenge their Presbyterian fiction to be Chriſts Kingdome and Ordinance (as your ſelfe expreſſeth) and caſt out Epiſcopacy as oppoſite to it, wee muſt not uſe any minſing termes, but unmaske them plainely, nor ſhall I ever give way to hamper our ſelves for feare of ſpeaking plain truth, though it be againſt Amsterdam or Geneva; and this muſt be ſadly thought on concerning your Postulata I ſhall pray you to allow me the like freedome, among which the two firſt are true, but (as expreſt) too reſtrictive. For Epiſcopacy is not ſo to be aſſerted to Apoſtolicall Inſtitution, as to barre it from looking higher, and from fetching it Materially and originally in the ground and intention of it, from Chriſt himſelfe, though perhaps the Apoſtles formerlyzed it. And here give me leave a litle to inlarge: The Adverſaries of Epiſcopacy are not onelyonly the furious Aerian Hereticks (out of which are now raiſed Prynne, Baſtwicke and our Scottiſh maſters) but ſome alſo of a milder and ſubtiller Alloy, both in the Genevean Note.and the Roman faction: And it will become the Church of England ſo to vindicate it, againſt the furious Puritans, as that we lay it not open to be wounded by either of the other two, more cunning and more learned Adverſaries. Not to the Roman faction, for that will be content it ſhall be Iuris Divini Mediati, by, from, for, and under the Pope; that ſo the Government of the Church may be Monarchicall in him; but not Immediati, which makes the Church Ariſtocraticall in the Biſhops. This is the Italian Rocke, not the Genevean; For that will not deny Epiſcopacy to be Iuris Divini, ſo you will take it, vt ſuadentis vel approbantis, but not Imperantis; for then they may take and leave as they will, which is that they would be at. Nay (if I much forget not) Beza himſelfe is ſaid to have acknowledg'd Epiſcopacy to be Iuris Divini Imperantis, ſo you will not take it as, Vniverſalitèr imperantis, for then Geneva might eſcape, et citra conſiderationem Durationis; for then thought they had it before, yet now upon wiſer thoughts, they may be without it; which Scotland ſayes now, and who will may ſay it after, if this be good Divinity: And then all in that time ſhall bee Democraticall. I am bold to adde this, becauſe I find in your ſecond Poſtulatum, that Epiſcopacy is directly commanded, but you goe not ſo farre as to meete with this ſubtilty of Beza, which is the great Rocke in the Lake of Geneva. In your 9. Poſtulatum, that the acceſſion of Honourable Titles or Priviledges makes no difference in the ſubſtance of the calling. If you meane the Titles of Archbiſhops, Primates, Metropolitanes, Patriarkes, &c. 'tis well: And I preſume you doe ſo: But then in any caſe take heed you aſſert it ſo, as that the faction lay not hold of it, as if the Biſhops were but the Title of honour, and the ſame Calling with a Prieſt, for that they all ayme at, &c. The 11. Poſtulatum, is large and I ſhall not repeate it, becauſe I am ſure you retaine a Coppy of what you writ to me, being the ribbs of your worke, nor ſhall I ſay more to it, then that it muſt be warily handled for feare of a ſaucy anſwer, which is more ready a great deale with them then a learned one. I preſume I am pardoned already for this freedome, by your ſubmiſſion of all to me, And now I heartily pray you be pleaſed to ſend me up (keeping a Coppy to your ſelfe againſt the accidents of carriage) not the whole worke together, but each particular Head, or Poſtulatum, as you finiſh it; that ſo wee here, may be the better able to conſider of it, and the worke come on the faſter, So to Gods b. protection, &c.
Wil. Cant. Lambeth, Nov. 11. 1639.
This Letter was thus endorſed with the Archbiſhops owne hand. My Anſwer (of Novemb. 11. 1639.) to the Heads of the Biſhop of Exons Bookes, intended for Epiſcopacie.
What Reply Biſhop Hall returned to this his Graces Letter, theſe following Lines of his will diſcloſe.
My moſt Reverend and moſt Honourable good Lord.
I Should be unthankefull, if I did not acknowledge every one of theſe Lines of ſo long a Letter, written with your Graces owne hand, a new obligation to me, who know the price of your time; yet the matter of them binds mee more; thoſe Animadverſions were ſo juſt, that I had amended thoſe paſſages (divers of them) voluntarily, ere I received this Gracious Admonition, for I did onelyonly ſend your Grace the rude draught of what I meant to poliſh in the Expreſſion; your Grace obſerves truely ſome mitigation in ſtating the Cauſe, which I confeſſe to have purpoſely uſed, out of a deſire to hold as good Termes with our neighbour Churches abroad, as I ſafely might; your Grace knowes well how Doctor Field, and Doctor Downam have handled that point, if we may make the Caſe ſure for us, with the leaſt aſperſion caſt upon them, (who honour our Government, and cannot obtaine it) I conceived it the better, eſpecially, ſince the Scottiſh caſe ſo palpably differs; yet I would ſo determine it, as that nothing but neceſſity can either excuſe them, or hold up the truth of their being. In the Preſbyterie I muſt fall foule with them, howſoever; That Clauſe of abdication was inſerted, with reſpect to the preſent occaſion; I ſhall willingly abdicate it, Thoſe many ſcruples which may ariſe, and muſt be met with in this cauſe, will bee avoyded, if we doe plainly and ſhortly ſtate the Queſtion thus; Whether the Majority of Biſhops above Presbyters, be by Divine Inſtitution? which if we make good, I ſuppoſe, is as much as can be reaſonably deſired: for what Chriſtian can thinke it life or lawfull to depart from that which Chriſt and his Apoſtles have ſet in his Church, with an intent of perpetuall continuance? I have noted in my diſcourſe, thoſe two ſorts of Adverſaries, and with reſpect to them put in theſe two words, Lawfull, againſt the firſt; and againſt the ſecond, Divine; though the latter in the tractation comprehendeth both.
We ſhall not much neede, I hope, in this way to come within the Ken of that Roman Rock of jus Divinum mediatum, although it muſt fall into our mention. Shortly, I ſhall take carefull heede to thoſe points which you Grace adviſeth; and when I have laid my laſt hand upon the firſt part, whereof each clauſe muſt Bis ad Limam, ſemel ad linguam, I ſhall tranſcribe and ſend it to your Grace for your full and free Cenſure. In the meane time, with my beſt prayers, I take leave, and vow my ſelfe,
Your Graces in all faithfull obſervance to command, Jos. Exon. Exon. Pal. Nov. 16.
The Archbiſhop with his owne hand thus endorſed this Letter. Received Nov. 18 1639. L. Exon. his Anſwer to thoſe Animadverſions I made upon the heads of his intended Booke for Epiſcopacie.
The Archbiſhop returning an Anſwer to this Letter, thereupon Biſhop Hall ſent up his Treatiſe of Epiſcopacy by Divine Right, accompanied with this Epiſtle, and the enſuing Propoſitions, which together with his Booke, he wholly ſubmitted to his Graces judgement and diſpoſall.
Moſt Reverend and my ever moſt Honourable good Lord,
I Have received your Graces ſpeedy and full anſwer to my laſt. And now according to my promiſe, I preſent to your Graces hands this Worke of mine, the bulk whereof ſwelled under my hand, beyond my purpoſe; whiles I could think no paſſage of it unneceſſary; I humbly ſubmit it to your Graces free Cenſure, not perſonall, (for I could not be ſo weake as to thinke your Grace could loſe ſo much time in peruſall of it) but Deputative. The more and the more judicious eyes paſſe upon it, the better. Whether for haſte, or delay; for impreſſion, or ſuppreſſion or ſuppreſſion, I am altogether indifferent: for my owne judgement I doe not think it werthy or capable of the atteſtation of others, eſpecially my betters, for that I do both take my riſe from a particular occaſion and do often interſperſe polemicall diſſertations, as with M. Parker, Anti-Tilenus, Vedelius, and others, without which me thought I could not ſatisfactorily clear thoſe points,) which paſſages I have no reaſon to think others ſhould take upon them, either to own or juſtifie. It was my ſecond bold motion to your Grace, That divers ſelect Biſhops and Divines, ſhould ſhortly and fully expreſſe their judgements in this ſubject; Your Grace thought fitter (to which I ſubſcribed) that it-ſhould be done by one or two, and allowed and ſeconded by more, ſuch a diſcourſe ſhould be only poſitive and ſhort: As for this, I ſuppoſe the judicious peruſers will thinke it may be of good uſe to ſettle and prepare the mindes of men, towards an unanimity of Judgement in this point, which perhaps may be otherwiſe varying: And if I may have leave to ſhoot my bolt I ſhould conceive, (if an atteſtation to our juſt Tenent be thought requiſite from many and the beſt hands) it would ſort beſt, that the ſubſtance of it ſhould be drawn up into ſome ſhort and full Propoſitions (ſuch as theſe which I have taken the boldneſſe to incloſe) and ſent or tendred to them for their ſubſcription; wherein I ſhould hold a generality of expreſſion the ſafeſt. I beſeech your Grace pardon this preſumption of mine, and for this my Labour, if it be found that it may be of any profitable uſe, in theſe way ward times, let it flye; otherwiſe it may this feſtivall be imployed in Thuris Piperiſue Cucullos. I ſhall be well content with either the light or the fire. Your Grace will ſoon finde that I have been plain enough with our Genevians: for the Forraign Churches I have taken the ſame courſe, with our learned Biſhop Andrews, as pittying their alleadging neceſſity, not approving their form: in the mean time not thinking it beſt to make Enemies where we may have friends. I do finde and ſhew the Scottiſh caſe utterly unlike theirs for our greater advantage: I have driven the point further than ſome worthy Divines before me; and eſpecially have laboured in that part, where the cauſe beares moſt, viz. in matter of Scripture; and the next following Antiquity. What it is, is wholly and abſolutely at your Graces diſpoſing, to what ever purpoſe your Grace will think fit: And ſo with the apprecation of an happy New year to your Grace, and to this whole Church, I take my humble leave, and am
Your Graces in all faithfull Obſervance to Command. JOS. EXON. Exon. Pal. S. Tho. Day.
This Letter was thus ſuperſcribed: To the moſt Reverend and moſt honourable my ſingular good Lord, my Lord Arch-biſhop of Canterbury his Grace, Primate of all England, and Metropolitan, Chancellor of Oxford, and one of the Lords of his Majeſties moſt Honourable Privy Councell, preſent theſe.
And thus indorſed with the Arch-biſhops own hand. Received Jan. 30. 1640. L. Exon Concerning his book: and the ſubmiſſion of it to my judgement.
The Propoſitions incloſed in this Letter were theſe following, to which the Arch-biſhop added this Title, and ſome inſertions with his own hand here noted with a diſtinct Character.
Concerning Church Government and the eſtate of Epiſcopacy.
1. God had never any Church upon earth that was ruled by a Parity.
2. The firſt Church of God which was reduced to a publike policy *Inſerted with the Archbiſhops owne hand.was among the Jewes, and by his owne appointment was governed by a ſettled imparity of High-Prieſt, Prieſts, Levites.
3. The Evangelicall Church was founded by our Saviour in a knowne imparity; for though the Apoſtles were equall among themſelves, yet they were above the 70. and all other Diſciples, and were ſpecially indued with power from on high.
4. The ſame God and Saviour after his Aſſention did ſet ſeverall ranks and orders of the holy Miniſtry: Firſt Apoſtles: Secondly Prophets: Thirdly Teachers, &c. all which acknowledged the eminence and authority of the Apoſtles.
5. The Apoſtles after the Aſſention of our Saviour by the direction of Gods ſpirit, did exerciſe that power and ſuperiority of ſpirituall Juriſdiction over the reſt of the Church, which was given them by Chriſt, and ſtood upon their Majority above all other Miniſters of the Goſpell.
6. The ſame Apoſtles did not carry that power up to heaven with them, and leave the Church unfurniſhed with the due helpes of her further propagation and Government, but by vertue of this power and by the ſame direction of Gods ſpirit, ordayned in ſeverall parts ſpirituall guides and Governours of Gods people to ayde and ſucceede them.
7. The ſpirituall perſons ſo by them ordained were at the firſt promiſcuouſly called Biſhops and Presbyters, and managed the Church affaires, by common advice but ſtill under the Government of the Apoſtles their Ordayners and overſeers.
8. But when the Apoſtles found that Quarrels and Emulations grew in the Church; *Added with the Archbiſhops owne hand.even while many of them were living; through the Parity of Presbyters, and ſide takings of the people; The ſame Apoſtles by the appointment and direction of the ſame ſpirit, raiſed in each City, where the Church was more frequent, one amongſt the Presbyters to a more eminent Authority then the reſt to ſucceed them, in their ordinary power of ordination and cenſure, and encharged them, peculiarly with the care of Church-Government, ſuch were Timothy and Titus, and thoſe which were ſtiled the Angells, of the ſeven Aſian Churches.
9. Theſe ſelected perſons were then and ever ſince diſtinguiſhed from the reſt by the name Epiſcopi-Biſhops.
10. In the very times of the Apoſtles, and by the impoſition of their hands, there were divers ſuch perſons ſetled in the Church of God, being ſeverally ordayned and appointed to the over-ſight of thoſe populous Citties where their charge lay, to whom all the Presbyters and Deacons were ſubject.
11. Theſe Biſhops continued their fixed ſuperiority over their Clergy all the time of their life, with the well allowed expreſſe of ſpirituall Juriſdiction, and after their death *This was altered by the Arch-biſhop, and put in lieu of: were ſucceeded by others of their own Order or Degreeother Presbyters were choſen to ſucceed them, by the due impoſition of the hands of their fellow Biſhops.
12. There was no Church of Chriſt upon earth, ever ſince the times of the Apoſtles, governed any otherwiſe then by Biſhops, thus ſucceſſively (after deceaſe) ordayned.
13. This courſe of Government thus ſet by the Apoſtles in their life time, by the ſpeciall direction of the holy ſpirit, is not alterable by any humane Authority, but ought to be perpetuated in the Church to the end of the world.
14. Thoſe which in the new Teſtament are called the Elders of the Church were no other then ſpirituall perſons, ſuch as had the charge of feeding the Flocke of Chriſt by Word and Doctrine.
15. It is not lawfull for any Lay-perſon to lay hands on thoſe which are to be ordayned, nor to have any hand in managing the Cenſures of the Church, which onelyonly pertaine to them who have the power of the Keyes delivered to them by Chriſt.
16. There was never any Lay Presbyter heard or read of in the Church of Chriſt in any Hiſtory, untill this preſent age: *This clauſe was added by the Arch-biſhop, with his own hand.All which wee declare to the Doctrine and Judgement of the Church of England, concerning theſe points of Church Government.
Theſe Propoſitions were thus endorſed with the Arch-Biſhops owne hand: Rec. Decemb. 29. 1639. Biſhop Hall of Exeter his propoſitions concerning Epiſcopacy; Theſe perhaps may be thought fit for a ſubſcription of others.
There were two more Letters which paſſed between theſe Prelates about this ſubject and Book, which we have referred to a more proper *Here. p. 263. to 267.place, where you may peruſe them: All which compared together will fully diſcover, the whole plot and deſigne of the Archbiſhop and his confederates, in maintaining their Lordly Epiſcopall Superiority to be of divine Inſtitution and Right, and how it was driven on by them, till it brake them all in pieces, by the authority and Juſtice of the preſent Parliament.
The laſt head I ſhall mention, is the ſumme and ſubſtance of all the fore-mentioned: namely,