A Weapon-Salve for the Churchs Wounds, Religious treatise 1 · Part 2 · Chapter 8

A Weapon-Salve for the Churchs Wounds · Religious treatise 1 · Part 2 · Chapter 8

p. 383CHAP. VIII.

An Inquiry into the Iudgement of Reformed Divines concerning the unalterable Divine Right of particular Forms of Church-Government: wherein it is made appear, that the most …minent D…vines of the Reformation did never conceive any one Form necessary; manifested by three arguments. 1. From the judgment of those who make the Form of Church-Government mutable, and to depend upon the wisdom of the Magistrate and Church. This cleared to have been the judgement of most Divines of the Church of England since the Reformation. Archbishop Cranmers judgment, with others of the Reformatiion in Edward the Sixth's, time, now first published from his authentick MS. The same ground of setling Episcopacy in Queen Elizabeth's time. The judgement of Archbishop W…itgift, Bishop Bridges, Dr. …oe, Mr. Hooker, largely to that purpose, in King Iames his time. The Kings own Opinion. Dr. Su…cl…ffe. Since of …rakan…horp, Mr. Hales, Mr. Chillingworth. The Testimony of Forraign Divines to the same purpose. Chemnitius, Zanchy French Divines, Peter Moul…n, Fregevil, Blondel, Bochartus, Amyraldus. Other learned men, Gro…u…, Lord Bacon, &c. 2. Those who look upon equality as the Primitive Form, yet judge Episcopacy▪ lawful. Augustane Confession, Mel…nchthon, Ar…icu… Sma… caldici. Prince of Anhalt, Hyperius, Hemingius: The practice of most Forraign Churches. C…lvin and Beza both approving Episcopacy and Diocesan Churches. Salmasius, &c. 3. Those who judge Episcopacy to be the Primitive Form, yet look not on it as nec…ssary. Bishop Iewel, Fulk, Field, Bishop Downam, Bishop Banc…o…t, Bishop Morton, Bishop Andrews, Saravia, Francis Mason, and others. The Conclusion hence laid in Order to Peace Principles conducing thereto. 1. Prudence must be used in Church-Government, at last confessed by all parties. p. 384Independents in elective Synods, and Church Covenants, admission of Members, number in Congregations. Presbyterians in Classes, and Synods, Lay-Elders &c. E…iscopal in Diocesses, Causes, Rites, &c. 2. That Prudence best, which comes nearest Primitive practice. A Presidency for life over an Ecclesiastical Senate shewed to be that Form, in order to it. Presbyteries to be restored. Diocesses l…ssened. Provincial Synods kept twice a year. The reasonableness and easiness of accommodation shewed. The whole concluded.

HAving thus far proceeded, through Divine assistance, in§. 1. our intended method, and having found nothing determining the necessity of any one Form of Government in the several Laws of Nature and Christ, nor in the practice of Apostles, or Primitive Church; the only thing possible to raise a suspition of Novelty in this opinion, is, that it is contrary to the judgement of the several Churches of the Reformation. I know it is the last Asylum which many run to, when they are beaten off from their imaginary Fancies, by pregnant Testimonies of Scripture and Reason, to shelter themselves under the foreign of some particular persons, to whom their understandings are bored in perpetual slavery: But if men would but once think their understandings at age to judge for themselves, and not make them live under a continual Pupillage; and but take the pains to travel over the several Churches of the Reformation, they would find themselves freed of many strange misprisions they were possessed with before, and understand far better the ground and reason of their pitching upon their several Forms, than they seem to do, who found all things upon a Divine Right. I believe there will, upon the most impartial survey, scarce be one Church of the Reformation brought, which doth imbrace any Form of Government, because it looked upon that Form as onelyonly necessary by an unalterable standing Law, but every one took up that Form of Government which was judged most suitable to the state and condition of their severall Churches: But that I may the better make this appear, I shall make use of some Arguments whereby to demonstrate, that the most eminent Divines that have lived since the Reformation, p. 385have been all of this mind, That no one Form is determined as necessary for the Church of God in all ages of the World. For if many of them have in thesi asserted the Form of Church-Government mutable; if those who have thought an equality among Ministers the Primitive Form, have yet thought a Government by Episcopacy lawfull and usefull: If, lastly, those who have been for Episcopacy, have not judged it necessary, then I suppose it will be evident, that none of them have judged any one Form taken exclusively of others, to be founded upon an unalterable Right: For whatsoever is so founded, is made a necessary duty in all Churches to observe it, and it is unlawfull to vary from it, or to change it according to the prudence of the Church, according to the state and condition of it. I now therefore undertake to make these things out in their order.

First, I begin with those who have in thesi asserted the mutability§. 2. of the Form of Church Government. Herein I shall not follow the English humour, to be more acquainted with the state of Forreign places then their own; but it being of greatest concernment to know upon what accounts Episcopal Government was setled among our selves, in order to our submission to it; I shall therefore make inquiry into the judgement of those persons concerning it, who either have been instrumental in setling it, or the great defenders of it after its setlement. I doubt not but to make it evident, that before these late unhappy times, the main ground for setling Episcopal Government in this Nation, was not accounted any pretence of Divine Right, but the conveniency of that Form of Church Government to the State and condition of this Church at the time of its Reformation: For which we are to consider, that the Reformation of our Church was not wrought by the Torrent of a popular fury, nor the Insurrection of one part of the Nation against another, but was wisely, gravely, and maturely debated, and setled with a great deal of consideration. I meddle not with the times of Henry 8. when I will not deny but the first quickning of the Reformation might be, but the matter of it was as yet rude and undigested; I date the birth of it from the first setlement of that most excellent Prince Edward 6. the Phosphorus of our p. 386Reformation. Who, A. D. 1547. was no sooner entred upon his Throne, but some course was presently taken in order to Reformation. Commissioners with Injunctions were dispatched to the several parts of the Land, but the main business of the Reformation was referred to the Parliament call'd November 4. the same year; when all former Statutes aboutActs and Mon. To. 2: p. 657. Religion were recall'd, as may be seen at large in Mr. Fox, and Liberty allowed for professing the Gospel according to the principles of Reformation, all banished persons for Religion being call'd home. Upon this, for the better establishing of Religion, and the publick order for the service of God, an Assembly of select Divines is call'd, by special order from the Kings Majesty, for debating of the settlement of things according to the Word of God, and the practice of the PrimitiveMartyrol. in To. 2. p. 658, 659 Church. These sate, as Mr. Fox tells us, in Windsor Castle; where, as he expresseth it, after long, learned, wise, and deliberate advises, they did finally conclude and agree upon one uniform order, &c. No more is said by him of it, and less by the late Historian. The proceedings then in order to Reformation, being so dark hitherto, and obscure, by what is as yet extant, much light may accrue thereto by the help of some authentick MS. which by a hand of providence, have happily come into my hands; wherein the manner and method of the Reformation will be more evident to the World, and the grounds upon which they proceeded. In the Convocation that year sitting with the Parliament, I find two Petitions made to the Archbishop and the Bishops of the upper house, for the calling an Assembly of select Divines, in order to the setling Church-affairs, and for the Kings Grant for their acting in Convocation. Which not being yet (to my knowledge) extant in publike, and conducing to our present business, I shall now publish from the MS. of Bishop Cranm…rs.

They run thus:

p. 387Certain Petitions and requests made by the Clergy of the lower house of the Convocation, to the most Reverend Father in God, the Arch-Bishop of Canterbury's Grace, and the Residue of the Prelates of the higher house, for the furtherance of certeyne Articles following.

First, That Ecclesiastical Laws may be made and established in this Realm by xxxij. persons, or so many as shall please the Kings Majesty to name and appoint; according to the effect of a late Statute made in the thirty fifth year of the most noble King, and of most Famous memory, King Henry the eighth. So that all Iudges Ecclesiastical proceeding after those Laws, may be without danger and peril.

Also that according to the antient custome of this Realm, and the Tenor of the Kings Writs for the summoning of the Parliament, which be now, and ever have been directed to the Bishops of every Diocess, the Clergy of the lower house of the Convocation may be adjoyned and associate with the lower house of Parliament, or else that all such Statutes and Ordinances as shall be made concerning all matters of Religion and Causes Ecclesiastical may not pass without the sight and assent of the said Clergy.

Also that whereas by the commandment of King Henry 8. certeyne Prelates and other Learned men were appointed to alter the service in the Church, and to dewise other convenient and uniform order therein, who according to the same appointment did make certeyne books a… they be informed, their request is, that the said books may be seen and perused by them for a better expedition of divine service to bee set furthe accordingly.

Also that men being called to spiritual promotions or benefices, may have sum allowance for their necessary living, and other charges to be susteyned and born concerning the said Benefices in the first year wherein they pay the first Fruits.

p. 388The other is,

Where the Clergy in the present Convocation Assembled have made humble suite unto the most Reverend Father in God my Lord Arch-Bishop of Canterbury, and all other Bishops. That hit may please them to be a mean to the Kings Majesty, and the Lord Protectors Grace; that the said Clergy, according to the tenor of the Kings will, and the auncient Laws and customes of this noble Realme, might have their rowme and place, and be associated with the Communs in the nether howse of this present Parliament; as members of the Communwealth, and the Kings most humble subjects; and if this may not be permitted and graunted to them, that then no Laws concerning the Christi…n Religion, or which shall concern especially the persons, possessions, rowmes, lyveings, jurisdictions, goods or cattalls of the said Clergy may passe nor be enacted, the said Clergy not being made privy thereunto, and their aunswers and reasons not heard. The said Clergy dò most humbly beseech an answer and declaration to be made unto them, what the said most Reverend Father in God, and all other the Bishoppes have done in this their humble suit and request, to the end that the said Clergy if nede bee, may chose of themself such able and diserete persons which shall effectually follow the same suite in name of them all.

And where in a Statute ordeyned and established by auctorite of Parliament at Westminster, in the twenty fifth year of the reigne of the most excellent Prince, King Henry the eighth, the Cleregy of this Realme, submitting themselfe to the Kings Highness, did knowledge and confesse according to the truth, that the Convocations of the same Cleregie hath ben and ought to be assembled by the Kings writt, And did promise further in verbo sacerdotii, that they never from thenceforth wolde presume to attempt, allege, clayme, or put in ure or enact, promulge or execute any new Canons, constitutions, ordinances, provincialls or other, or by whatsoever other name they shall bee called in the convocation, oneles the Kings most royal Assent and Lisence may to them be had, to make, promulge and execute the same. And his Majesty to give his most royall Assent and p. 389Auctorite in that behalfe upon peyne of every one of the Cleregie doeyng the contrary, and beinge thereof convict, to suffre imprisonment, and make Fine at the Kings will▪ And that noe Canons, constitutions, or ordinances shall be made or put in execution within this Realme by auctorite of the convocation of the Cleregie, which shall be repugnant to the Kings Prerogative royall, or the Customes, Laws, or Statutes of this Realme. Which Statute is eftsoons renewed and established in the xxvij. yere of the reigne of the said most noble Kinge, as by the tenor of both Statutes more at large will appear, the said Cleregie being presently assembled in Convocation by auctorite of the Kings Writ, do desire that the Kings Majesties licence in writeing may be for them obteyned and granted according to the effect of the said Statutes auctoriseing them to attempt, entreate and commune of such matters, and therein freely to geve their consents, which otherwise they may not doe, upon peyne and perill premised.

Also the said Cleregie desireth that such matters as concerneth religione which be disputable, may be quietly, and in good order reasond and disputed emongst them in this howso, whereby the verites of such matters shall the better appear. And the doubtes being opened and resolutely discussed, men may be fully persuaded with the quyetnes of their consciences, and the tyme well spent.

Thus far those Petitions, containing some excellent proposalls for a through Reformation. Soon after were called together by the Kings special order, the former select Assembly at Windsor Castle, where met (as far as I can guesse by the several papers delivered▪ in by every one of them singly, and subscribed with their own hands, all which I have perused) these following persons. Thomas▪ Arch Bishop of Canterbury, Edward▪ Arch-bishop of Yorke, the Bishop of Rochester, Edmund Bishop of London, Robert Bishop of Carlisle, Dr. George Day, Dr. Thomas Robertson. Dr. I. Redmayne, Dr. Edward Leighton, Dr. Symon Matthew, Dr. William Tresham, Dr. Richard Cozen, Dr. Edgeworth, Dr. Owen Oglethorp, Dr. Thyrleby. These all gave in their several resolutions in papers, to the Questions propounded, with their names subscribed; (a far more prudent way then the p. 390confusion of verbal and tedious disputes) all whose judgements are accurately summed up, and set down by the Arch-bishop of Canterbury himself. Their resolutions contain distinct answers to several Sets of questions propounded to them. The first Set contained several Questions about the Mass, about the instituting, receiving, nature, celebration of it; and whether in the Mass it be convenient to use such speech as the people may understand, whether the whole were fit to be translated, or only some part of it; with several other questions of the same nature. The second Set is more pertinent to our purpose, wherein are 17 Questions proposed to be resolved; Ten of them belong to the number of Sacraments, the other 7. concern Church Government. The Questions are these:

Whether the Appostells lacking a higher power, as in not Q. 9.having a Christian-King among them, made Bishoppes by that necessity, or by auctorite given them of God?

Whether Bishops or Priests were first; and if the Priests were 10.first, then the Priest made the Bishop?

Whether a Bishop hath auctorite to make a Priest by the Scripture 11.or no, and whether any other but onelyonly a Bishop may make a Priest?

Whether in the New Testament be required any consecration 12.of a Bishop and Priest, or onelyonly appointeinge to the office be sufficient?

Whether (if it fortuned a Prince Christien lerned to conquer 13.certen domynyons of Infidells, having non but the temporall lerned men with him) it be defended by Gods Law, that be and they should preche and teche the word of God there or no, and also make and constitute Priests or noe?

Whether it be forefended by Goddes Law, that if it so fortuned 14.that all the Bishopps and Priests were dedde, and that the word of God shuld there unpreached, the Sacrament of baptisme and others unministred, that the King of that region shulde make Bishoppes and Priests to supply the same or noe?

Whether a Bishop or a Priest may excommunicate▪ and for 16.what crimes, and whether they only may excommunicate by Goddes Law?

These are the questions, to which the answers are severally p. 391returned in distinct papers, all of them bound together in a large Volume by Archbishop Cranmer; and every one subscribed their names, and some their seals, to the Papers delivered in. It would be too tedious a work to set down their several opinions at large; only for the deserved reverence all bear to the name and memory of that most worthy Prelate, and glorious Martyr, Archbishop Cranmer, I shall set down his answer distinctly to every one of these questions, and the answers of some others to the more material questions to our purpose.

To the 9. Q. All Christian Princes have committed unto Archbish. Cranme…s answ. ex ipso ejus autographe.them immediately of God the holle cure of all their subjects, as well concerning the administration of Goddes word for the cure of soul, as concerning the ministration of things Political, and civil governaunce.

And in both theis ministrations thei must have sundry ministers under them to supply that which is appointed to their several office.

The Cyvile ministers under the Kings Majesty in this realme of England, be those whom yt shall please his highness for the tyme to put in auctorite under him; as for example, the Lord Chancellour, Lord Treasurer, Lord Greate Master, Lord privy seal, Lord Admyral, Mayres, Shryves, &c.

The Ministers of Gods wourde under his Majesty be the Bishops, Parsons, Vicars, and such other Priests as be appointed by his highnes to that ministration; as for example, the Bishop of Canterbury, the Bishop of Duresme, the Bishop of Winchester, the Parson of Wynwicke, &c.

All the said officers and ministers, as well of th'one sorte as the other, be appointed, assigned, and elected in every place, by the Laws and orders of Kings and Princes.

In the admission of many of these officers bee diverse comely ceremonies and solemnities used, which be not of necessity, but only for a good order and semely fashion. For if such offices and ministrations were committed without such solemnitye, thei were nevertheles truely committed.

And there is no more promise of God, that grace is given in the committing of the Ecclesiastical office, then it is in the committing of the Cyvile. In the Apostles time, when there was no p. 392Christien Princes by whose authority Ministers of Gods Word might be appointed; nor synnes by the sword corrected; there was no remedie then for the correction of vice, or appoynteinge of ministers, but onelyonly the consent of Christien multitude amonge themselfe, by an uniforme consent to follow the advice and perswasion of such persons whom God had most endued with the spirit of wisdome and counsa…le. And at that time, for as much as Christian people had no sword nor Governer among them, thei were constrained of necessity to take such Curates and Priests, as either they knew themselfes to bee meet thereunto, or else as were commended unto them by other, that were so replete with the spirit of God, with such knowledge in the profession of Christ, such wisdome, such conversation and counsell, that they ought even of very conscience to give credit unto them, and to accept such as by theym were presented. And so some tyme the Appostles and other unto whom God had given abundantly his spirit, sent or appointed Ministers of Gods word, sometime the people did chose such as they thought meete thereunto. And when any were appointed or sent by the Appostles or other, the people of their awne voluntary will with thanks did accept them; not for the supremitie, Imperie, or dominion, that the Apostells had over them, to command as their Princes or Masters: but as good people, readie to obey the advice of good counsellours; and to accept any thing that was necessary for their edification and benefit.

The Bishops and Priests were at one time, and were not two Answ. to the 10. Q.things, but both one office in the beginning of Christs Religion.

A Bishop may make a Priest by the Scriptures, and so may 11.Princes and Governours alsoe, and that by the auctoritie of God committed them, and the people alsoe by their election. For as we reade that Bishops have done it, so Christien Emperours and Princes usually have done it. And the people before Christien Princes were, commonly did elect their Bishops and Priests.

In the New Testament, he that is appointed to be a Bishop or a 12.Priest, needeth no consecration by the Scripture; for election or appointeing thereto is sufficient.

It is not against Gods Law, but contrary they ought in dede 13.so to doe, and there be historyes that witnesseth, that some Christien p. 393Princes and other Lay men unconsecrate have done the same.

It is not forbidden by God's Law.14.

A Bishop or a Priest by the Scripture, is neither commanded nor forbidden to excommunicate. But where the Lawes of any 16.Region giveth him authoritie to excommunicate, there they ought to use the same in such crymes as the Lawes have such authority in. And where the Lawes of the Region forbiddeth them, there they have none authority at all. And thei that be no Priests, may alsoe excommunicate, if the Law allow thereunto. Thus fa… that excellent Person; in whose judgment nothing is more clear, then his ascribing the particular Form of Government in the Church to the determination of the Supreme Magistrate. This judgement of his, is thus subscribed by him with his own hand,

T. Cantuariens. This is mine opinion and sentence at this present, which I do not temerariously define, but do remit the judgment thereof holly to your Majesty.

Which I have exactly transcribed out of the Original, and have observed generally the Form of writing at that time used. In the same M S. it appears, that the Bishop of S. Asaph, Therleby, Redman, and Cox, were all of the same Opinion with the Archbishop, that at first Bishops and Presbyters were the same; and the two latter expresly cite the Opinion of Ierome with approbation. Thus we see by the Testimony chiefly of him who was instrumental in our Reformation, that he owned not Episcopacy▪ as a distinct order from Presbytery of divine Right; but only as a prudent constitution of the Civil Magistrate f…r the better governing in the Church.

We now proceed to the re-establishment of Church-Government§. 3. under our most happy Queen Elizabeth. After our Reformation had truly undergone the fiery trial in Queen Maries dayes, and by those flames was made much more refined and pure, as well as splendid and Illustrious; In the articles of Religion agreed upon, our English Form of Church-Government was onelyonly determined to be agreeable to Gods Holy Word; which had been a very low and diminishing expression, had they looked on it as absolutely prescribed and determined in Scripture, a… the onelyonly necessary Form to be observed p. 394in the Church. The first who solemnly appeared in Vindication of the English Hierarchy, was Archbishop Whi… gi…t a sage and prudent person, whom we cannot suppose either ignorant of the Sense of the Church of England, or afraid or unwilling to defend it. Yet he frequently againstPag. 3. Pag. 77. P. 81, 82, 83, 84. Pag. 658. Cartwright …sserts, that the Form of Discipline is not particularly and by name set down in Scripture: and again, No kind of Government is expressed in the Word, or can necessarily be concluded from thence; which he repeats over again, No Form of Church-Government is by the Scriptures prescribed to, Pag 58.or commanded the Church of God. And so Doctor Cosins his Chancellor in Answer to the Abstract, All Churches have not the same Form of Discipline, neither is it necessary that they should, seeing it cannot be proved that any certain particular Form of Church-Government is commended to us by the Word of God. To the same purpose Doctor Low, Complaint of the Church; P. 64, 66.No certain Form of Government is prescribed in the Word, onelyonly general Rules laid down for it. Bishop Bridges; God hath not Church Gov. pag. 167.expressed the Form of Church-Government, at least not so as to bind us to it. They who please but to consult the third book of Learned and Judicious Master Hookers Ecclesiastical Polity, may see the mutability of the Form of Church-Government largely asserted, and fully proved. Yea, this is so plain and evident to have been the chief opinion of the Divines of the Church of England, that Parker looks on it as one of the main foundations of the Hierarchy, and sets himself mightDe Polit. Eccles. l. 2. c. 39, &c.Sir 50:2 and main to oppose it; but with what success, we have already seen. If we come lower to the time of King Iames▪ His Majesty himself declared it in Print, as his judgment; Christiano cuique Regi, Principi, ac Rèipublicae concessum, externam in rebus Ecclesiasticis regiminis formam suis prascribere, quae ad civilis administrationis formam quàm proximè accedat. That the Civil power in any Nation, hath the right of prescribing what external Form of Church Government it please, which doth most agree to the Civil Form of Government in the State. Doctor Sutcliffe de Presbyterio largely disputes against those who assertc. 11. p. 66. that Christ hath laid down certain immutable Lawes for GovernmentDefens. Eccl. Angl. c. 28. s. 1…. in the Church. Crakanthorp against Spalatensis doth assert the mutability of such things as are founded upon p. 395Apostolical Tradition▪ Traditum igitur ab Apostolis, sed traditum & mutabile, & pro usu ac arbitrio Ecclesiae mutandum. To the like purpose speak the forecited Authours, as their Testimonies are extant in Parker. Bishop Bridges, Num unumquodque exemplum Ecclesiae Primitivae praeceptum aut De Polit. Eccles l. 2. c. 24.Sir 50:2mandatum faciat? And again, Forte rerum nonnullarum in Primitiva Ecclesia exemplum aliquod ostendere possunt, sed nec id ipsum generale, nec ejusdem perpetuam regulam aliquam, quae omnes ecclesias & aetates omnes ad illud exemplum astringat. So Archbishop Whitgift, Ex facto aut exemplo legem facere, iniquúm est. Nunquam licet, inquit Zuinglius, à facto ad jus argumentari. By which Principles, the Divine right of Episcopacy as founded upon Apostolical practice, is quite subverted and destroyed. To come nearer to our own unhappy times; Not long before the breaking forth of those never sufficiently to be lamented Intestine broyls, we have the judgement of two Learned, Judicious, rational Authours fully discovered as to the point in Question. The first is that incomparable man Master Hales in his often cited Tract of Pag. 13.Schism: whose words are these; But that other head of Episcopal Ambition▪ concerning Supremacy of Bishops in divers See's, one claiming Supremacy over another, as is hath been from time to time a great Trespass against the Churches peace, so it is now the final ruine of it: The East and West through the fury of the two prime Bishops being irremediably separated without all hope of Reconcilement. And besides all this mischief, it is founded on a Vice contrary to all Christian Humility, without which no Man shall see his Saviour. For they doe but abase themselves and others, that would perswade us, that Bishops by Christs Institution have any Superiority over men further then of Reverence, or that any Bishop is Superiour to another, further then Positive Order agreed upon among Christians hath prescribed: For we have believed him that hath told us, that in Iesus Christ there is neither high nor low: and that in giving Honour, every Man should be ready to preferre another before himself: Which saying cuts off all claim certainly of Superiority, by Title of Christianity, except Men think that these things were spoken onelyonly to poor and private Men. Nature and Religion agree in this, that neither of them had a hand in this Heraldry p. 396of secundum sub & supra, all this comes from composition and agreement of men among themselves; wherefore this abuse of Christianity to make it Lacquey to Ambition, is a vice for which I have no extraordinary name of Ignominy; and an ordinary I will not give it, lest you should take so transcendent a vice to be but trivial. Thus that grave and wise person, whose words savour of a more then ordinary tincture of a true Spirit of Christianity, that scorns to make Religion a footstool to pride and ambition. We see plainly he makes all difference between Church-Officers to arise from consent of parties, and not from any Divine Law. To the same purpose Master Chillingworth propounds this Question among many othersChilling. Ep. 1. ch. 6. s. 39. to his adversary: Whether any one kind of these external Forms and Orders and Government be so necessary to the being of a Church, but that they may be diverse in divers places, and that a good and peaceable Christian may and ought to submit himself to the Government of the place where he lives whosoever he be? Which Question according to the tenour of the rest to which it is joyned, must as to the former part be resolved in the Negative, and as to the latter in the Affirmative. Which is the very thing I have been so long in proving of, viz. that no one Form of Church-Government is so necessary to the being of a Church, but that a good and peaceable Christian may and ought to conform himself to the Government of that place where he lives. So much I suppose may suffice to shew that the Opinion which I have asserted, is no stranger in our own Nation, no not among those who have been professed Defenders of the Ecclesiastical Government of this Church.

Having thus far acquainted our selves with the state and§. 4. customes of our own Countrey, we may be allowed the liberty of visiting Forraign Churches: to see how far they concur with us in the matter in question. The first person whose judgement we shall produce asserting the mutability of the Form of Church-Government, is that great light of the German Church Chemnitius, whom Brightman had so high an opinion of as to make him to be one of the Angels in the Churches of the Revelation. He, discoursing about the Sacrament of Order, as the Papists call it, layes down these following p. 397Hypotheses, as certain truth…. 1. Non esse Dei verbo mandatum, Exam. Con Trid c. 2 de sacram ord can. 1. 413, 414.qui vel quot tales gradus seu ordines esse debeant. 2. Non fuisse tempore Apostolorum in omnibus Ecclesiis & semper, cosdem & totidem gradus seu ordines id quod ex Epistolis Pauli ad diversas Ecclesias scriptis manifestè colligitur. 3. Non fuit tempore Apostolorum talis distributio graduum illorum, quin saepius unus & idem omnia illa officia, quae ad ministerium pertinent, sustineret. Liberae igitur fuerunt Apostolorum tempore tales ordinationes, habitâ ratione ordinis, decori & aedificationis, &c. Illud Apostolorum exemplum Primitiva Ecclesia, eadem ratione & simili libertate imitata est. Gradus enim officior um ministerii distributi fuerunt: non autem eadem plane ratione sicut in Corinthiaca vel Ephesina Ecclesia, sed pro ratione circumstantiarum cujusque Ecclesiae; unde colligitur quae fuerit in distributione illorum graduum libertas. The main thing he asserts, is, the Curches freedom and liberty as to the orders and degrees of those who superintend the affairs of the Church, which he builds on a threefold foundation. 1. That the Word of God no where commands, what or how many degrees and Orders of Ministers there shall be. 2. That in the Apostles times, there was not the like number in all Churches, as is evivident from Pauls Epistles. 3. That in the Apostles times in some places one person did manage the several Offices belonging to a Church. Which three Propositions of this Learned Divine, are the very basis and foundation of all our foregoing Discourse, wherein we have endeavoured to prove these several things at large. The same Learned person hath a set Discourse to shew how by degrees the Offices in the Church did rise, not from any set or standing Law, but for the convenient managery of the Churches Affairs, andPag. 413. concludes his Discourse thus: Et haec prima graduum seu ordinum origo in Ecclesia Apostolica ostendit quae causa, quae ratio, quis usus & finis esse debeat hujusmodi seu graduum, seu ordinum; ut scilicet pro ratione coetus Ecclesiastici, singula Officia quae ad ministerium pertinent, commodius, rectius, diligentius, & ordine cum aliqua gravitate ad aedificationem obeantur. The summ is, It appears by the practice of the Apostolical Church, that the state, condition, and necessity of every particular Church, ought to be the Standard, and measure what p. 398Offices and Degrees of persons ought to be in it. As to the uncertain number of Officers in the Churches in Apostolical times, we have a full and express Testimony of the Famous Centuriatours Cen…. 1. l. 2. cap 7.of Magdeburge. Quot verò in qualibet Ecclesia personae Ministerio functae sint, non est in Flistoriis annotatum, nec usquam est praeceptum, ut aeque multi in singulis essent, sed prout paucitas aut multitudo coetus postulavit, ita pauciores aut plures administerium Ecclesiae sunt adhibiti. We see by them there is no other certain rule laid down in Scripture, what number of persons shall act in the governing every Church; onelyonly general prudence according to the Churches necessity, was the ground of determining the number then, and must be so still. The next person whose judgement is fully on our side, is a person both of Learning and Moderation, and an earnest restorer of Discipline as well as Doctrine in the Church. I mean Hieron Zanchy, who in several places hath expressed his judgement to the purpose we are now upon. The fullest place is in his Confession of Faith, penned by him in the LXX. year of his Age; and if ever a man speaks his mind, it must be certainly when he professeth his judgement in a solemn manner by way of his last Will and Testament to the world (that when the Soul is going into another world, he may leave his mind behind him) Thus doth Zanch; in that Confession, in which he declares this to be his judgement asConfess. sidei cap. 25. s. 10. 11. Tom. 7. op. Miscel. to the form of Church-Government; That in the Apostles times there were but two orders under them, viz. of Pastors and Teachers: but presently subjoyns these words, Interea tamen non improbamus Patres, quod juxta variam, tum verbi dispensandi, tum regendae Ecclesiae rationem, varios quoqu… ordines ministrorum multiplicarint, quando id iis liberum fuit, sicut & nobis; & quando constat id ab illis factum honestis de causis, ad ordinem, ad decorum & ad aedificationem Ecclesiae pro co tempore pertinentibus. And in the next Section, Novimus enim Deum nostrum, Deum esse Ordinis non confusionis; & Ecclesiam servari ordine, perdi autem foreign: qua de causa multos etiam & diversos, non solum olim in Israele, verum etiam post in Ecclesia ex Iudaeis & Gentibus collecta, ministrorum ordines instituit; & eandem etiam ob causam, liberum reliquit Ecclesiis, ut plures adderent vel non adderent, modo ad aedificationem fieret. p. 399He asserts it to be in the Churches power and liberty to add several orders of Ministers according as it judgeth them tend to edification; and saith, he is far from condemning the Course of the Primitive Church in erecting one as Bishop over the Presbyters, for better managing Church Affairs; yea, Arch-Bishops, Metropolitans, and Patriarchs as instituted by the Primitive Church before the Nicene Council, he thinks may be both excused and defended, although afterward they degenerated into Tyranny and Ambition. And in his Observations upon his Confession, penned chiefly upon the occasion of the exceptions of Magnus quidam Vir (some will guess who that was) taken at the free delivery of his mind concerning the Polity of the Primitive Church, he hath expressions to this purpose: That what was unanimously determined by the Primitive Church without any contradiction to Scripture, did come from the Holy Spirit. Hinc fit, saith he, ut quae sint hujuscemodi, ea ego improbare nec velim, nec audeam bona conscientia. Quis autem ego sim, qui quod tota Ecclesia approbavit, improbem? Such things, saith he, as are so determined, I neither will nor can with a safe Conscience condemn. For who am I, that I should condemn that which the whole Church of God hath approved? A Sentence as full of judgement as modesty. And that he might shew he was not alone in this opinion, he produceth two large and excellent Discourses of Martin Bucer concerning the Polity of the ancient Church, which he recites with approbation; the one out of his Commentaries on the Ephesians, the other de Disciplina Clericali: whereby we have gained another Testimony of that famous and peaceable Divine, whoseTom. 4. op. l. 1. in 4. praecept. q. …. judgement is too large to be here inserted. The same opinion of Zanchy may be seen in his Commentaries upon the fourth Command, wherein he asserts no particular Form to be prescribed, but onelyonly general Rules laid down in Scripture, that all be done to Edification; speaking of the Originall of Episcopacy which came not dispositione Divina, but consuetudine Ecclesiastica, atque ea quidem minime improbanda; ne que enim hunc ordinem prohibuit Christus sed potius regulam generalem reliquit per Apostolum, nt in Ecclesia omnia fiant ad edificationem. It is then most clear and evident that neither Bucer, p. 400Chemnitius or Zanchy did look upon the Church as so bound up by any immutable Form of Church-Government laid down in Scripture, but it might lawfully and laudably alter it for better edification of the Church. For these Learned Divines conceiving that at first in the Church there was no difference between Bishop and Presbyter, and commending the Polity of the Church when Episcopacy was set in a higher order, they must of necessity hold that there was no obligation to observe that Form which was used in Apostolical times.

Our next inquiry is into the opinion of the French Church, and the eminent Divines therein. For Calvin and B…z̄a, we have designed them under another rank. At present we speak of those who in Thesi assert the Form of Church-Government mutable. The first wee meet with here who fully layes down his opinion as to this matter, is, Ioh. Fregevil, who although in his Palma Christiana he seems to assert the Divinep. 70. &c. right of Primacy in the Church, yet in his Politick Reformer, he asserts both Forms of Government by equality and inequality, to be lawful. And we shall the rather produce his Testimony, because of the high Character given of him by the late Reverend Bishop Hall. Wise Fregevil, a deep head, Episcopacy by Divine Right, s. 5. p. 20.and one that was able to cut even betwixt the League, the Church and State: His words are these; As for the English Government, I say, it is grounded upon Gods Word so far forth as it keepeth the State of the Clergy instituted in the Old Testament, and confirmed in the New. And concerning the Government of the French Church, so far as concerneth the equality of Ministers, it hath the like foundation in Gods Word: namely in the example of the Apostles; which may suffice to authorize both these Forms of Estate; albeit in several times and places. None can deny but that the Apostles among themselves were equal, as concerning authority, albeit there were an Order for their precedency. When the Apostles first planted Churches, the same being small and in affliction, there were not as yet any other Bishops, Priests or Deacons but themselves; they, were the Bishops and Deacons, and together served the Tables. Those men therefore whom God raiseth up to plant a Church, can do no better, then after the examples of the Apostles to bear themselves in equal authority. For this cause have the French Ministers, p. 401planters of the Reformed Church in France usurped it, howbeit provisionally—reserving liberty to alter it, according to the occurrences. But the equality that rested among the Bishops of the primitive Church, did increase as the Churches increased; and thence proceeded the Creation of Deacons, and afterwards of other Bishops and Priests; yet ceased not the Apostles equality in authority; but they that were created, had not like authority with the Apostles; but the Apostles remained as Soveraign Bishops, neither were any greater then they. Hereof I do inferr that in the State of a mighty and peaceable Church, as is the Church of England, or as the Church of France is (or such might be, if God should call it to Reformation) the State of the Clergy ought to be preserved. For equality will be hurtful to the State, and in time breed confusion. But as the Apostles continued Churches in their equality so long as the Churches by them planted were small; so should equality be applyed in the planting of a Church, or so long as the Church continueth small, or under persecution; yet may it also be admitted as not repugnant to Gods Word in those places where already it is received, rather then to innovate anything. I say therefore, that even in the Apostles times the state of the Clergy increased as the Church increased. Neither was the Government under the bondage of Egypt, and during the peace of the Land of Canaan alike; for Israelites had first Iudges, and after their state increased, Kings. Thus far that Politique Reformer. Whose words are so full and pertinent to the scope and drift of this whole Treatise, that there is no need of any Commentary to draw them to my sense. The next I shall pitch upon in the French Church, is, a Triumvirate of three as learned persons in their several wayes as most that Church or any since the reformation hath bred; they are Blondel, Bochartus, and Amyraldus. The first is that great Church Antiquary, Blondel the known and learned assertor of Ieromes opinion concerning the primitive equality of Presbyters, who was likewise of Ieromes mind as to the mutability of that form if the Church saw fit, as appears by these words of his speaking of that Form of Ecclesiastical PolityApol. pro Hieron. s. 2. p. 53. which Hilary speaks of, viz. the Eldest Presbyters having the primacy of order above the rest. Fac tamen, saith he, Apostolis non modo non improbantibus, sed palam laudantibus p. 402ortam, ego sanè liberè ab initio observatam, Christianisque sive ab Apostolis sive ab eorum discipulis traditam, sed ut mutabilem & pro usu ac arbitrio Ecclesiae mutandam (prout in causâ consimili piae memoriae Crakanthorpius sensis) crediderim: and not long after, Nec concessus capite carentes, aut multicipites, minùs horremus, quam fervidiores Hierarchici: quibus indagandum curatiùs incumbit; An pastorum cuiquam quocunque ritulo nun… gaudeat, divino jure foreign eaque perpetua decreta sit; An verò in Arbitrio Ecclesiae, ipse (qui praeest Ecclesiae) Spiritus religuerit, ut, quocunque modo liberet, sibi de capite foreign collegia providerent. Whereby that most learned Writer for Presbyterie (as some have call'd him) evidently asserts the mutability of the particular Form of Church Government, and that it is left to the prudence and arbitrement of the Church, to conclude and determine, in what way and manner the Rulers of the Church shall act, for moderating the common concernments of the Church. The next is the learned and ingenuous Bochartus, who ex professo, doth assert the opinion I have been pleading thus long in the behalf of, in his Epistle to Dr. Morley. He having…d. q. 1. …. 5. declared himself to be of Ieromes mind, as to the Apostles times, that the Churches were governed communi consilio Presbyterorum; and withall, asserting the great antiquity of Episcopacy, as arising-soon after the Apostles times, and that magno cum fructu, as a very usefull Form of Government: He subjoyns these words directly overthrowing the D…vine Right of either Form of Government, by Episcopacy or Presbyterie. N… Apostolorum praxim puto vim habuisse legis, in rebus su… natura foreign. Proinde tam qui Presbyteralem, quam Episcopalem ordinem juris divini esse asserunt, videntur foreign. And therefore asserts, that the Form of Government must be determined, as that in the State is, according to the suitableness of it to the state, temper,De secessione ab Ecclesiā Rom. Deque pace cum Evang. cons. p. 29. &c. and condition of the people it is intended for. The last is, judicious Amyraldus, whom one deservedly calls, One of the greatest wits of this Age. In his proposals for peace with the Lutherans, speaking of the different Forms of Church-Government in the several Churches of the Reformation, he layes down this for a foundation of union among the several p. 403Churches. Quando igitur Christus quidem & Apostoli hoc diserté constituerunt, Debere particulares Ecclesias omnes gubernari à Pastoribus, & aliquâ regiminis forma temperari, quod ipsa rei necessitas flagitat; quae verò regiminis ista forma potissimùm esse debeat, utrum alii aliis auctoritate praecellant, necne, neque rei natura definivit, neque à Christo aut Apostolis aeque disertè constitutum est; id primò in pacificatione statuendum esse videtur, ut quo jure hactenus fuerunt Ecclesiarum Evangelicarum Pastores, eodem porrò esse pergant, neque aliae aliarum statum convellere nitantur. That every Church be permitted freely to enjoy its own Form, since some kind of Government is necessary in all Churches, but no one Form is prescribed by Christ or his Apostles; and more fully afterwards to the same purpose. Quemadmodum igitur etsi Politiarum formae aliae aliis aptiores ad finem illum Politicum obtinendum, & accomodatiores esse videntur, Deus tamen qui omnis societatis auctor est atque custos, noluit omnes hominum coetus eodem jure teneri, sed cuique communitati potestatem esse voluit suas leges sibi condendi, quas ipse divinâ suâ auctoritate sancit; sic dubitandum quidem non est quin ex variis illis administrandarum Ecclesiarum rationibus, nonnullae sint aliquanto quam aliae conducibiliores ad eum finem adipiscendum quem religio constitutune habet: At voluit tamen sapientissimus indulgentissimusque Deus, cui que Ecclesiaejus esse sibi leges eas ferendi quae ad De Imperi… summ. Potest. circa sacra, c. 11: Lord Bacon Considerat. touching Ch. Govern: Sir Will. Morice of the Sacrament, in sect 9. Mr. Pry… 's 12 queries to the Arsembly.disciplinam spectant, & ad ordinem conservandum. Whereby he grants as much freedome and liberty to every Church, to prescribe Laws to its self, for the regulating the affairs of the Church, as to any State to pitch upon its particular rules and wayes of Government. So the Church do in its orders but observe the general rules laid down in Scripture. Having thus fully shewed how many of he most eminent Divines of the Reformation have embraced this opinion of the mutability of the Form of Church-Government, both in our own and Forraign Churches, who were far from being the Proselytes of Erastus; it were easie to add Mantissae loco: the concurrent judgement of many very learned men, as the excellent Hugo Grotius, my Lord Bacon, Sir Will. Morice, and others, who have in print delivered this as their judgement; but seeing such is the temper of ma ny, as to cast by their judgements with an opinion of their p. 404partiality towards the Government of the Church; I have therefore contented my self with the judgement of Divines, most of them of the highest rank since the Reformation: whose judgements certainly will be sufficient to remove that prejudice, wherewith this opinion hath been entertained among the blind followers of the several parties. So much for those, who in terms assert the Form of Church-Government not to depend upon an unalterable Law, but to be left to the prudence and discretion of every particular Church, to determine it according to its suitableness to the state, condition, and temper of the people whereof it consists, and conduceableness to the ends for which it is instituted.

We come now in the second place to those, who though§. 6. they look upon equality of Ministers as the Primitive Form, yet do allow Episcopal Government in the Church as a very lawful and useful constitution. By which it is evident, that they did not judge the Primitive Form to carry an universal obligation along with it, over all Churches, ages, and places. Upon this account, our learned Crakanthorp frees all the Reformed Churches from the charge of Aërianisin, laid upon them by the Archbishop of Spalato (when he licked up his former vomit in his Consilium reditûs). Crakanthorps words areDefens. Eccles. Angl. cap. 42. s. 6. these, speaking of Luther, Calvin, Beza, and all the Reformed Churches; Non habent illi, scio, distinctos à Presbyteris, eisque in ordinandi & excommunicandi potestate superiores Episcopos. At Imparitatem istam, quod fecit Aërius, non verbo Dei repugnare docent; non damnant eam vel in nostrâ, vel in universali per annos super mille quingentos Ecclesiâ. Per verbum Dei & Ius Divinum, liberum & licitum utrumvis censent, vel Imparitatem istam admittere vel Paritatem; In arbitrio hoc esse ac potestate cujusvis Ecclesiae censent, utrum Paritatem ordinum admittant, an Imparitatem. So that according to the opinion of this learned Divine, all the Reformed Churches were free from the Imputation of Aërianism, because they asserted not an Imparity among the Ministers of the Gospel to be unlawful; but thought it was wholly in the Churches liberty, to settle either a Parity or Imparity among them, as they judged convenient. But to descend more particularly to the Heroes of the Reformation: we have a whole Constellation of them together p. 405in the Augustane Confession, where they fully expressApolog. Confess. Aug. ad art. 14. their minds to this purpose, Hâc de re in hoc conveni… saepe testati sumus, nos summâ voluntate cupere, conservare Politiam Ecclesiasticam, & gradus in Ecclesiâ factos etiam humaná authoritate. Scimus enim bono & utili consilio à Patribus Ecclesiasticam disciplinam, hoc modo, ut veteres Canones describunt, constit utam esse. And afterwards, Saevitia Episcoporum in causâ est, quare alicubi dissolvitur illa Canonica Politia, quam magnopere cupiebamus conservare. And again, Hîc iterum volumus testatum, nos libenter conservaturos esse Ecclesiasticam & Canonicam Politiam, si modo Episcopi desinant in Ecclesias nostras saevire. Haec nostra voluntas, & coram Deo & apud omnes gentes ad omnem posteritatem excusabit nos, nè nobis imputari possit, quod Episcoporum authoritas labefactetur. AndConfess. August. per Chytr. p. 365. yet further: Saepe jam testati sumus, nos non solùm potestatem Ecclesiasticam, quae in Evangelio instituta est, summâ pietate venerari, sed etiam Ecclesiasticam Politiam, & gradus in Ecclesiâ magnoperé probare; &, quantùm in nobis est, conservare cupere. We see with what industry they purge and clear themselves from the imputation of bearing any ill will to the several degrees that were instituted by the Church; nay, they profess themselves desirous of retaining them, so the Bishops would not force them to do any thing against their consciences. To the same purpose they speak in the Smaraldian Articles. None speaks more fully of the agreeableness of the Form of Government used in the Ages after the Apostles to the Word of God; then that excellent servant of God, as Bishop Downam often calls him, Calvin doth: For in his Iustitutions he speaks thus of the Polity of the PrimitiveInstitut. l b. 4. cap 4… sect. 1. Church; Tametsi enim multos Canones ediderunt illorum temporum Episcopi quibus plus viderentur exprimere quàm sacris literis expressum esset; ea tamen cautione totam suam Oeconomiam composuerunt ad unicam illam verbi Dei normam, ut facilè videas nihil ferè hac parte h…buisse à verbo Dei alienum. Although the Bishops of those times did make many Canons, wherein they did seem to express more then was in the word of God; yet they used such caution and prudence in the establishing the Churches Polity according to the word of God, that hardly will any thing be found in it disagreeing to Gods Holy word. And p. 406afterwards speaking of the Institution of Arch-bishops and Patriarchs, he saith it was ad-Disciplinae conservationem, forSect. 4. preserving the Churches Discipline: and again, Si rem omisso vocabulo intuemur, reperiemus Veteres Episcopos non aliam regendae Ecclesiae formam voluisse fingere, ab ea quam Deus verbo suo praescripsit, If we consider the matter its self of the Churches Polity, we shall find nothing in it discrepant from, or repugnant to that Form which is laid down in the Word of God. Calvin then, what ever form of Government he judged most suitable to the state and temper of the Church wherein he was placed, was far from condemning that Polity which was used in the Primitive Church by a difference as to degrees among the Ministers of the Gospel. He did not then judge any form of Government to be so delivered in Scriptures as unalterably to oblige all Churches and ages to observe it. Beza saith, He was so far from thinking that the humane order of Episcopasy was brought into the Church through rashness or ambition, that none can deny it to have been very usefull as long as Bishops were good. And those that both will and can, let them enjoy it still. His words are these: Absit De Ministr. gradibus, cap. 23. p. 144.autem, ut hunc ordinem, et si Apostolica & mere divina dispositione non constitutum, tamen ut temere aut superbe invectum reprehendam; cujus potius magnum usum fuisse quamdiu boni & sancti Episcopi Ecclesiis praefuerunt, quis inficiari possit? Fruantur igitur illo qui volent & poterunt. And elsewhereCap. 21. p. 116, 127. professeth all reverence, esteem, and honour to be due to all such modern Bishops, who strive to imitate the example of the Primitive Bishops in a due reformation of the Church of God, according to the rule of the word. And looks on it as a most false and impudent Calumny of some that said, as though they intended to prescribe their form of Government to all other Churches; as though they were like some ignorant fellows who think nothing good but what they do themselves. How this is reconcileable with the novell pretence of a Ius divinum, I cannot understand. For certainly, if Beza had judged that only Form to be prescribed in the Word which was used in Geneva, it had been but his duty to have desired all other Churches to conform to that. Neither ought Beza then to be looked on as out-going his Master Calvin in the p. 407opinion about the right of Church-Government. For we see he goes no further in it then Calvin did. All that either of them maintained, was, that the form of Government in use among them, was more agreeable to the primitive form, then the modern Episcopacy was, and that Episcopacy lay more open to Pride, Laziness, Ambition, and Tyranny, as they had seen and felt in the Church of Rome. Therefore not to give occasion to snch incroachments upon the liberty of mens consciences, as were introduced by the tyranny of the Roman Bishops, they thought it the safest way to reduce the Primitive parity; but yet so, as to have an Ecclesiastical Senate for one Church containing City and Territories, as is evident at Geneva, and that Senate to have a President in it; and whether that President should be for life, or only by course, they judged it an accidental and mutable thing: but that there should be one, essential and necessary. This is expresly and fully the judgement of that most Reverend and Learned man Th. Beza, as he declares it himself. Essentialefuit De Ministr. gradibus, cap. 23. p. 153.in eo de quo hic agimus, quod ex Dei Ordinatione perpetud necesse fuit, est, & erit, ut in Presbyterio quispiam & loco & dignitate primus actioni gubernandae praesit, cum eo quod ipsi divinitus attributum est jure. Accidentale autem fuit, quod Presbyteri in hac foreign alii aliis per vices initio succedebant; qui foreign modus paulatim postea visus est mutandus, ut unus quispiam judicio caeterorum compresbyterorum delectus, Presbyterio foreign esset, & permaneret. It will be worth our while truly to state the Question of Church Government between the Church of England, and that of Geneva in the time of Queen Elizabeth, and thereby we shall see how, small the difference was between them. That the Churches in the Primitive times, did take in the Christians in whole Cities, and adjoyning Territories, is acknowledged on both sides; Calvin and Beza being both express in it, and the Constitution of the Church of Geneva speaks as much. Vnicuique civitati (saith Calvin) erat attributa certa regio; Instit. l. 4. c. 4. s. 2. De Ministr. grad. cap 24. p. 167.quae Presbyteros inde sumeret, & velut corpori Ecclesiae illius accenserentur. In oppido cujusque Dioeceseos (saith Beza) praecipuo, primus Presbyter &c. in quotidianâ communi jurisdictione praeerat caeteris tum urbanis, tum aliis ejus regionis p. 408compresbyteris, i. e. toti Dioecesi. That the Government of the City did take in the City and Territories, is likewise acknowledged by them. That for more convenient order, there was one to preside over the Ecclesiastical Senate, is confessed as essential by Beza; and Calvin acknowledgeth that even in Apostolical times, non eam fuisse tunc aequalitatem inter Ecclesiae ministros, quin unus aliquis authoritate & consilio … Tit. 1. 5.Titus 1:5prae…sset. There was no such equality among the Ministers of the Church, but that some one was over the rest in authority and counsell. Wherein then lay the difference For we have already seen that our Great Divines then, did not look upon their form of Government as necessary, but only lawfull; and Calvin and Beza, would not be thought to prescribe their form to other Churches. All the difference then was, not Whether their form of Government was founded on Divine Right? not Whether Episcopacy in the Church was lawfull or no? not Whether Diocesan Churches were unlawfull? or Whether every Congregation should have an Ecclesiastical Senate? But, Whether it were more agreeable to the Primitive form, that the President of the Ecclesiastical Senate should have only an order among, or a degree above the Senate its self? But chiefly it was, Whether in the present state of the Reformed Churches it were more convenient wholly to lay aside the form of Government by Bishops, which had been so much abused in the Roman Church: and to reduce all Ministers of the Gospel to an equality with only a Presidency of order, thereby to free themselves from the imputation of Ambition, and to prevent it▪ in others; or else it were more prudent only to retrench the abuses of Episcopacy under the Papacy, and to reduce it to that form wherein it was practiced in the Church, before the tyranny and Usurpation of the Roman Bishop had ingrossed all Ecclesiastical power into his own hands? The former part was embraced generally by the Reformed Churches, the latter by our Church of England, so that the Question was not about Divine Right, but about a matter of prudence; not What form was setled by a Law of Christ; but what form was suitable to the present state of the Churches of the Reformation. Therefore we see none of these forraign Divines did charge p. 409the Government of this Church with unlawfulness, but inconveniency, as it was a step to pride and ambition, and an occasion whereby men might do the Church injury by the excess of their power, if they were not men of an excellent temper and moderation. Thence that prediction of Padre Paule, that the Church of England would then, find the inconveniency of Episcopacy, when a high-spirited Bishop should once come to rule that Church; and so Beza when he had freed the Bishops of the Reformation from that imputation of Lording it over their Brethren, which he had charged the Roman Bishops with, yet he adds, that he would beg them rather to lay down their power, then to transmit that power to those after them, hanc ipsorum moderationem & aequitatem minimè forsan sequuturis, Who it may be were not like De Ministr▪ grad. p. 158.to succeed them in their meekness and moderation. What just reason there was for such fears, or may be still, let those judge who are fittest to do it; those I mean who have the power not only to redress, but prevent abuses incroaching by an irregular power. It was not then any unlawfulness in the Government of Episcopacy its self, but its lyableness to abuses, which made the Reformed Churches reduce Modern Episcopacy into a meer Presidency of Order, which was not so lyable to the same inconveniences. A clear evidence that they judged not the Government unlawfull, is, their often profession of a ready and chearfull obedience to Bishops, if they would embrace the Gospel, and stand up in defence of the true Doctrine. For which we have the testimony of George Prince of Anhalt, in the Preface to his Sermon about falseSuper. Mat. tit. de Ordinat. Prophets, speaking of Bishops and Arch-Bishops. Utinam sicut nomina gerunt & titulos, ita se reipsa praestarent Episcopos Ecclesia. Utinam Evangelio docerent consona, ipsoque Ecclesias fideliter regerent. O quam libenter, quantaque cum cordis laetitia, pro Episcopis ipsos habere, revereri, morem gerere, debitam jurisdictionem, & ordinationem eis tribuere, eaque sine recusatione frui vellemus: id quod nos semper, & D. Lutherus etiam saepissime tam ore quam scriptis, imo & in concione publica in Cathedrali Templ… Marsburgensi contestati promisimus… He professeth it to be both his own judgement and Luthers, that if Bishops would but teach and rule p. 410their Churches according to the Word of God, they would obey them with all chearfulness and joy of heart. To the same purpose Melancthon writing to Camerarius; By what Ep. ad Co…er. A. D. 1530.right or Law may we dissolve the Ecclesiastical Polity, if the Bishops will grant us that which in reason they ought to grant? and though it were lawful for us so to do, yet surely it were not expedient. Luther was ever of this opinion. The same is professed by Calvin, and that according to his temper in a higher manner; Verum autem nobis si contribuant Hierarchiam Tom. 7. ad Sadoletum. & de neces. Reform. Eccl. p. 69.in qua emineant Episcopi, ut Christo subesse non recusent, ut ab illo tanquam ab unico Capite pendeant, & ad ipsum referantur, in qua si fraternam charitatem inter se colant, & non alio modo quam ejus veritate colligati, tum vero nullo non Anathemate dignos fatemur, si qui erunt, qui eam non reverenter & sumnia cum obedientia observent. If Bishops would but submit themselves to Christ, those that would not then submit themselves to them, he thinks there is no Anathema In loc. com. de Eccl. p. 767.of which they are not worthy. Iacobus Heerbrandus, Divinity Professor at Tubinge, professeth it to be the most found constitution of Church-government, wherein every Diocess had its Bishop, and every Province an Arch-bishop. Saluberrimum esset si singulae Provinciae suos Episcopos, & Opuscul. Theol. Clas. 3. cap. 10. p. 439.Episcopi suos Archiepiscopos haberent. Hemingius: acknowledgeth a disparity among Church Officers, and accounts it a piece of barbarism to remove it. Quanquam enim potestas omnium eadem est ministrorum, quantum ad spiritualem jurisdictionem atti…et; tamen dispares dignitatis ordines & gradus sunt; id que partim Jure divino, partim Ecclesia approbatione. But he qualifies what he had said of Ius divinum by his following words; Ecclesia cui Dominus potestatem dedit in aedificationem, ordinem ministrorum instituit pro commodo suo, ut omnia sint rite ordinata ad instaurationem corporis Christi. Hinc Ecclesia purior secuta tempora Apostolorum, fecit alios Patriarchas, alios Chorepiscopos, alios Pastores & Catechetas; and afterwards, Inter ministros agnoscit etiam Ecclesia nostra gradus dignitatis, & ordines pro diversitate donorum, laborum magnitudine, ac vocationum diversitate; ac judicat, Barbaricum esse de Ecclesia hunc ordinem tollere velle. Three things he placeth a superiority of Dignity in; Excellency of gifts, Greatness p. 411of labours, difference of calling. And the truth is, the two former ought to be the measure of dignity in the Church, the Eminency of mens abilities, and the abundance of their labours above others. The necessityLib. 2. c. 10. of a Superintendent, or an Inspector over other Ministers, is largely discovered by Zepper de Politeid Ecclesiastica, who likewise agrees with the former Divines in his judgement of the first institution of Episcopacy. Eadem officia in De Polit. Eccles. l. 2. cap. 1.Sir 50:2primitiva etiam Ecclesia, post Apostolorum tempora in usu manserunt, paucis, quibusdam gradibus, pro illorum temporum necessitate additis, qui tamen nihil fere à mente D. Pauli & verbi divini alienum habuerunt. Whereby he both assert it to be in the power of the Church to add distinct degrees from what were in the Primitive Church, and that such so added, are no wayes repugnant to the Word of God. According to this judgement of their Divines is the practice of the forraign Protestant Churches. In Sweden there isSee Mr. Duree's Government of Protestant Churches beyond the Seas. one Arch-Bishop, and seven Bishops: and so in Denmark, though not with so great authority in Holstein, Pomeren, Mecklenburgh, Brunswicke, Luneburgh, Bremen, Oldenburgh, East Frieseland, Hessen, Saxony, and all the upper part of Germany and the Protestant Imperial Cities, Church government is in the hands of Super-intendents. In the Palatinate they had Inspectores and Praepositi, over which was the Ecclesiastical Consistory of three Clergy men, and three Counsellors of State with their President: and so they have their Praepositos in Wetteraw, Hessen and Anhalt. In Transylvania, Polonia, and Bohemia, they have their Seniores enjoying the same power with anclent Bishops. So that we see all these Reformed Churches, and Divines, although they acknowledge no such thing as a divine Right of Episcopacy, but stiffely maintain Ieromes opinion of the primitive equality of Gospel Ministers; yet they are so far from accounting it unlawfull to have some Church Officers acting in a higher degree above others, that they themselves embrace it under different names and titles, in order to the Peace, Unity, and Government of their several Churches; Whereby they give us an evident demonstration that they looked not upon the primitive form to be immutable, but that the orders and degrees of Ministers is p. 412only a Prudential thing, and left in the liberty of every particular Church, to be determined according to their tendency to preserve the peace and settlement of a Church.

We come in the last place to those who hold Episcopacy§. 7. to be the Primitive Form, yet not unalterably binding all Churches and places, but that those Churches who are without it, are truly constituted Churches; and Ministers are lawfully ordained by meer Presbyters. This is largely proved by Mr. Francis Mason, in his excellent Defence of the Ordination Certain brief treatises, &c. Oxford. 1641. Sect. 18.of Ministers beyond the Seas: to which I refer the Reader. Only I shall shew out of him how the State of the Question about the Ius divinum of Episcopacy is formed. First, If by jure divino you mean that which is according to Scripture, then the preheminence of Bishops is jure divino; for it hath been already proved to be according to Scripture. Secondly, If by jure divino you mean the Ordinance of God, in this sense also it may be said to be jure divino. For it is an ordinance of the Apostles, whereunto they were directed by Gods Spirit, even by the Spirit of Prophecy, and consequently the ordinance of God. But if by jure divino you understand a Law and Commandment of God, binding all Christian Churches universally, perpetually, unchangeably, and with such absolute necessity, that no other form of Regiment may in any case be admitted; in this sense neither may we grant it, nor yet can you prove it to be jure divino.

Whereby we see this learned and moderate man was far from unchurching all who wanted Bishops; and absolutely declares, that though he look on Episcopacy as an Apostolical Institution, yet that no unalterable Divine Right is founded thereupon. So before him the both learned and pious Bishop G. Downham explains himself concerning the Right of Episcopacy, in these remarkable words: Though in respect of the first Defence of Sermon. l. 4. cap. 6. p. 139.Institution, there is small difference between an Apostolical and Divine Ordinance, because what was, ordained by the Apostles, proceeded from God (in which sense, and no other, I do hold the Episcopal function to be a divine Ordinance, I mean in respect of of the first Institution) yet in respect of perpetuity, difference by some is made between those things which be divini, and those which be Apostolici juris; the former in their understanding p. 413being perpetually, generally, and immutably necessary: the latter not so. So that the meaning of my defence plainly i…, that the Episcopal Government hath this commendation above other forms of Ecclesiastical Government, that in respect of the first Institution; it is a divine Ordinance; but that it should be such a divine Ordinance as should be generally, perpetually, immutably, necessarily L. 4. ch. 7. p. 146.observed, so as no other form of Government may in no case be admitted, I did not take upon me to maintain: With more to the same purpose in several places of that defence. And from hence it is acknowledged by the stoutest Champions for Episcopacy, before these late unhappy divisions, that ordination performed by Presbyters in cases of necessity is valid; which I have already shewed doth evidently prove that Episcopal Government is not founded upon any unalterable Divine Right: For which purpose many evidences are produced from Dr. Field of the Church, lib. 3. c. 39 B. Downam, l. 3. c. 4. B. Iew…l, P. 2. p. 131. Saravia. cap. 2. p. 10. 11. B. Alley, Praelect. 3. & 6. B. Pilkinton, B. Bridges, B. Bilson, D. Nowel. B. Davenant, B. Prideaux, B. Andrews, and others: by our From p. 53. to. p. 63.Reverend and learned M. Baxter in his Christian Concord, to whom may be added the late most Reverend and eminent the Bishop of Durham, Apolog. Cathol. p. 1. l. 1. c. 21. and the Primat of Armagh, whose judgement is well known as to the point of Ordination. So much may suffice to shew that both those who hold an equality among Ministers to be the Apostolical Form, and those that do hold Episcopacy to have been it, do yet both of them ag…ee at last in this; that no one Form is setled by an unalterable Law of Christ, nor consequently founded upon Divine Right. For the former, notwithstanding their opinion of the primitive Form, do hold Episcopacy lawfull; and the latter, who hold Episcopacy to have been the primitive Form, do not hold it perpetually and immutably necessary, but that Presbyters (where Bishops cannot be had) may lawfully discharge the offices belonging to Bishops; both which Concessions do necessarily destroy the perpetual Divine Right of that Form of Government they assert: Which is the thing I have been so long in proving, and I hope made it evident to any unprejudicated mind.

p. 414Having laid down this now as a sure foundation for peace§. 8. and union, it were a very easie matter to improve it, in order to an Accommodation of our present differences about Church Government. I shall only lay down three general Principles deducible from hence, and leave the whole to the mature consideration of the Lovers of Truth and Peace. The first Principle, is, That Prudence must be used in setling the Government of the Church. This hath been the whole design of this Treatise, to prove that the Form of Churchgovernment is a meer matter of prudence, regulated by the Word of God. But I need not insist on the Arguments already brought to prove it; for, as far as I can find, although the several parties in their contentions with one another plead for Divine Right; yet when any one of them comes to settle their own particular Form, they are fain to call in the help of Prudence, even in things supposed by the several parties, as necessary to the establishment of their own Form. The Congregational men may despair of ever finding Elective Synods, an explicite Church-Covenant, or positive signs of Grace in admission of Church-members in any Law of Christ: nay, they will not generally plead for any more for them, then general rules of Scripture, fine Similitudes, and Analogies, and evidence of natural Reason; and what are all these at last to an express Law of Christ, without which it was pretended nothing was to be done in the Church of God? The Presbyterians seem more generally to own the use of General Rules, and the Light of Nature, in order to the Form of Church Government, as in the subordination of Courts, Classical Assemblies; and the more moderate sort, as to Lay elders. The Episcopal men will hardly find any evidence in Scripture, or the practice of the Apostles, for Churches consisting of many fixed Congregations for worship, under the charge of one Person; nor in the Primitive Church, for the ordination of a Bishop without the preceding election of the Clergy, and at least consent and approbation of the people; and neither in Scripture, nor antiquity, the least footstep of a delegation of Church-power. So that upon the matter at last, all of them make use of those things in Church Government, which have no other foundation but the Principles of Humane p. 415prudence, guided by the Scriptures; and it were well if that were observed still. The second Principle is, That Form of Government is the best according to principles of Christian Prudence, which comes the nearest to Apostolical practice, and tends most to the advancing the peace and unity of the Church of God. What that Form is, I presume not to define and determine, but leave it to be gather'd from the evidence of Scripture and Antiquity, as to the Primitive practice; and from the nature, state, and condition of that Church wherein it is to be setled, as to its tendency to the advancement of peace and unity in it. In order to the finding out of which, that proposal of his late most excellent Majesty of glorious memory,His Majesters second Paper to the Ministers at Nowport. ad sin…. is most highly just and reasonable. His Majesty thinketh it well worthy the studies and endeavours of Divines of both opinions, laying aside emulation and private interests, to reduce Episcopacy and Presbyteri… into such a well-proportion'd Form of superiority and subordination, as may best resemble the Apostolical and Primitive times, so far forth as the different condition of the times, and the exigences of all considerable circumstances will admit.

If this Proposal be embraced, as there is no reason why it should not; then, all such things must be retrieved which were unquestionably of the Primitive practice, but have been grown out of use through the length and corruption of times. Such are the restoring of the Presbyteries of several Churches, as the Senate to the Bishop, with whole counsel and advice all things were done in the Primitive Church. The contracting of Dioceses into such a compass as may be fitted for the personal inspection of the Bishop, and care of himself and the Senate; the placing of Bishops in all great Towns of resort, especially County Towns; that according to the ancient course of the Church, its Government may be proportionedV. Bishop▪ ushers reduction of Episcopacy, &c. to the Civil Government. The constant preaching of the Bishop in some Churches of his charge, and residence in his Diocese; The solemnity of Ordinations, with the consent of the people; The observing Provincial Synods twice every year. The employing of none in judging Church matters but the Clergy. These are things unquestionably of the Primitive practice, and no argument can be drawn from the present state of things, why p. 416they are not as much, if not more necessary then ever. And therefore all who appeal to the practice of the Primitive Church, must condemn themselves, if they justifie the neglect of them. But I only touch at these things, my design being only to lay a foundation for a happy union. Lastly, What Form of Government is determined by lawfull authority in the Church of God, ought so far to be submitted to, as it contains nothing repugnant to the Word of God. So that let mens judgements be what they will concerning the Primitive Form, seeing it hath been proved, that that Form doth not bind unalterably and necessarily, it remains that the determining of the Form of Government is a matter of liberty in the Church; and what is so may be determined by lawfull authority; and what is so determined by that authority, doth bind men to obedience, as hath been proved by the 5. Hypothesis, in the entrance ofPur. 1. ch. …a. s. 12. this Treatise. I conclude all with this earnest desire, That the wise and Gracious God would send us one heart and one way, that he would be the Composer of our differences, and the repairer of our breaches, that of our strange divisions and unchristian animosities; While we pretend to serve the Prince of peace, we may at last see,

THE END

Glory to God on high, on earth peace, good will towards men,

Luke 2. 14.