Episcopacy by Divine Right Asserted, Section 5 – Section 9
§. 5.
The particularity of the difference in our freedome, and the benefit of a Monarchicall Reformation.
SAy novv therefore no more, that you have conformed your ſelves to the patterne and judgements of ſome other reformed Churches: This ſtarting-hole is too ſtrait to hide you. Wee can at once tenderly reſpect them, and juſtly cenſure you: Acts done out of any extremity, can be no preſidents for voluntary and deliberate Reſolutions: The Mariner caſts out his goods in a ſtorme; vvould vvee cenſure him for leſſe than a mad man, vvho ſhould doe thus in a calme, or in a faire gale? When an houſe is on fire in the City, vve pull dovvne the next roofe, though firme and free, to prevent the ſpreading of the flame; vvould we not vvonder at the man, that ſhould offer this violence to his neighbours houſe, when there is no appearance of danger? we cut off a limbe to prevent the deadly malignitie of a gangrene, is this any warrant to diſmember the ſound? Right thus ſtands the Caſe betwixt other Churches and yours: They found themſelves in danger to bee wracked, with the tempeſtuous ſtorms of popiſh Tyranny; to be conſumed with the flames of Romiſh perſecution; to be ſtruck dead with the killing Gangrene of ſuperſtition; they ſaw, on the ſudden perhaps, no other way left them for their freedome and ſafety, but to eject, pull downe, cut off the knowne inſtruments of that Papall Tyrannie, perſecution, infection; as without whoſe perfect exauthorization they could conceive no hope of injoying the Goſpel and themſelves. Neither could they finde any glimpſe of hope, that the Soveraigne State under which they then lived, being governed by a ſuperſtitious Clergie,Non culpâ …ſtr… …b…ſse Epiſco…atum, ſ…d injuriâ temporum: Non enim t…m p…pit os hab…ſſ… Reges …ſtr… G… … …n E…cl…ſia v…ſ…rmanda …a …a…ui… B…ita…nia n…ſtra. Epi…c Wi…ton. Mol…. e…. Ep 3. would ſo farre favour them, as to allow them an Epiſcopall government of their owne profeſsion, oppoſite to the over-prevalent faction of Rome: Hereupon therefore they vvere forced to diſcard the office as vvell as the men; But yet the office becauſe of the men; as Popiſh, not as Biſhops; and to put themſelves for the preſent into ſuch a forme of Government at a venture,N…ſi eos coegerit dura neceſsitas, cui nulla lex eſt poſita. Hadr. Sarav. reſp. ad Bez. de grad. Miniſtr. Factum Eccleſiarum reformatarum accipio, & excuſo, non incuſo, nec exprobro Ibid. as under which they might be ſure, without violent interruption, to ſow the ſeeds of the ſaving and ſincere truth of the Goſpell. Though alſo it is very conſiderable, whether the condition they were in, doth altogether abſolutely warrant ſuch a proceeding; for was it not ſo with us, after Reformation was ſtept in, during thoſe fiery times of Queen Mary? Was it not ſo with you, when thoſe holy men, Patrick Hamilton, and George Wiſchart ſowed the firſt ſeeds of Reformation among you in their owne blood? with that Spirit, the Holy Ghoſt indued them, of patience and conſtancy, crowned with martyrdome; not of tumult and furious oppoſition; to the diſquiet of the State, and hazard of the Reformation it ſelfe; or to the adjuring and blaſpheming of an holy Order in the Church, and diſhonouring of Almighty God, while they pretended to ſeeke his honour. This was their Caſe, but what is this to yours? Your Church was happily gone out of Babylon; your and our moſt gracious and religious Soveraigne ſincerely profeſſeth, maintaineth, incourageth the bleſſedly-reformed Religion, his Biſhops preach for it, write for it, and profeſſe themſelvs ready, after the example of their predeceſſors, to bleed for it. Your and our late learned and pious Soveraign of bleſſed memory, with the generall votes of a lawfull Aſſembly, re-inforced that Order of Epiſcopacie, which had been (as I take it) but about ſeventeene yeares diſcontinued. And how can you now think of paralleling your condition with the forraigne? But that you may not think that I ſpeake at randome, and upon blinde conjectures of the ſtate of this difference, heare, I pray you,Fregevill. Politique Reform pag. 70. of the Tranſlation into Engliſh. what wiſe Fregivillaeus (a deep head, and one that was able to cut even betwixt the league, the Church, and the State) ſaith concerning it. The Miniſters of the reformation, ſaith he which planted it in France, had reſpect unto their buſineſſe, and to the work they took in hand, when they brought in this equalitie, which Was, to plant a Church, and to begin after the manner of the Apoſtles, when they planted a Church in Ieruſalem. As alſo they meant not to traverſe the ſtate of the Clergy, or to ſubmit it to their orders, whenſoever the Clergie, or whole State of France ſhould happen to admit the Reformation: But their purpoſe tended onelyonly to overthrow ſuperſtition; and in the meane time to beare themſelves according to their ſimple equality: whereupon I infer, that he that would take occaſion of this equality brought into France, to reverſe the eſtate of the Epiſcopall Clergie among the reformed, ſhould greatly wrong the cauſe of thoſe, who there-under have reformed France, and had never that intent. Thus he. Whereto adde; That the ſame Authour profeſſeth, that it is not the degrees of the Clergie, which the Reformers except againſt, but the ſuperſtition. In the meane time he judiciouſly profeſſeth, that the French Miniſters have taken up this equality of government, only proviſionally reſerving libertie to alter it according to occurrences. To which purpoſe he projecteth to the French King, the Creation of one ſupreme Biſhop, or Patriarch of France, to whom the whole eſtate of the French Clergie might, upon faire termes be ſubjected. Doe you not now in all this, which hath beene ſaid, ſee a ſenſible difference betwixt their Condition and yours? Can you chuſe but obſerve the bleſſing of Monarchicall reformation amongſt us, beyond that popular and tumultuary reformation amongſt our neighbours? Ours, a Councell; theirs, an uproare: Ours, beginning from the head; theirs, from the feet: Ours, proceeding in a due order; theirs, with confuſion: Ours, countenancing, and incouraging the converted Governours of the Church; theirs, extremely over-awed with averſe power, or totally over-borne with foule ſacriledge: in a word, ours, comfortably yeelding what the true and happie condition of a Church required; theirs, hand-over-head taking what they could get for the preſent. And what now? Shall we, inſtead of bleſsing God for our happineſſe, emulate the miſery of thoſe, whom we doe at once reſpect, and pitie? Suppoſe the late Kings and Parliaments of France, before theſe ſeparate formes of adminiſtration were pitcht upon, would have ſaid; You, of the Reformed profeſsion, injoy your religion freely, and if you thinke it more ſafe to live under Church-Governours of your owne, let your Clergie recommued unto us ſuch grave and worthy perſons, as may be fit for thoſe places, they ſhall forthwith be eſtabliſhed over you, with full authority, and juſt maintenance; would any of the learned Divines of thoſe times have ſlighted the offer, and have ſaid, by your leave Sir, vve like it not; vve have other projects in hand; vve vvill ſet up a nevv government that vvill better befit our purpoſes: certainly I ſhould vvonder at the man, that ſhould entertaine ſuch an impoſsible imagination of thoſe vviſe and godly learned profeſſors, vvho vvere by the iniquitie of the times in a manner forceably driven (at leaſt as they imagined) upon this forme; and neceſſarily put to this choice, vvhether they vvould ſtill ſubmit to popery, or no longer ſubmit to Epiſcopall Adminiſtration, vvhichwhich there vvas only managed by Popiſh hands. What need more vvords? Themſelves have, as vve have already ſeen, clearely decided it. Go novv, and take theſe men, and times, for your patternes, vvho never meant to make themſelves, and their condition imitable preſidents, but rather the objects of our better vviſhes. It vvas a modeſt vvord of Beza, That he never meant to preſcribe the Eccleſiaſticall policie of Geneva to other Churches; for this vvere high preſumption. And vvill you be preſcribing to your ſelves, that, vvhichwhich he vvould not preſcribe to you? Will you create tha… to be an univerſall Ordinance of God, which he dare not warrant for any other than a Locall Conſtitution?
Neither is there a more ſenſible difference betweene the Authority and ſucceſſe of a Monarchicall or popular Reformation, than there is betweene the forms which are fit and expedient for large Churches living under the ſway of a Monarch, and thoſe which particular Cities, or territories may admit under a Democraticall or Ariſtocraticall government: Hereupon (ſaith the Reformed Politique diſcreetly) I do inferre, that in the ſtate of a mighty and peaceable Church, as that of England, or as the Church of France, or ſuch like, might be, if God ſhould call them to Reformation, the ſtate of the Clergie ought to be preſerved; For equality would be hurtfull to the State, and in time breed confuſion. Thus he. And indeed (beſides thoſe holy and divine conſiderations, whereof we ſhall treat in the ſequell) it ſtands with great reaſon, that there ſhould be a correſpondence betwixt the Church, and the State, and a meet reſpect to the rules of both. As therefore, becauſe in a free Citie, or State, we finde certaine Optimates, who by ſucceſsive Elections ſway the government, according to their municipall rules, not without the aſsiſtance, and conſent of a greater number of Plebeian Burgeſſes; and ſee (perhaps) this forme of Adminiſtration in thoſe places ſucceſfull, it were a crime, of ſtrange braine-ſick giddineſſe, to ſay nothing of the hainous morall tranſgreſsion, to caſt off the yoke of juſt and hereditarie Monarchie, and to affect this (foreign) many headed Soveraignty: So were it no leſſe unreaſonable, where a Nationall Church is happily ſetled in the orderly regiment of certain grave over-ſeers, ruling under one acknowledged Soveraigne by wholeſome and unqueſtionable Laws, and by theſe Laws, puniſhable, if they over-laſh, or be defective in their charge, in a faſtidious diſcontentment to ſeeke to abandon this ancient forme, and to betake themſelves to a popular forme of Diſcipline, borrowed from abroad; which what were it other, than to ſnatch the reines out of the hands of a skilfull Coachman, and either to lay them looſe on the horſes necks, or to deliver them to the hands of ſome ignorant, and unskilfull lackeyes, that run along by them. But of this point more elſewhere. My zeal, and my reſpects to the Churches abroad, and my care and pitie of many ſeduced ſoules at home, have drawne me on farther in this diſcourſe, than I meant: For who can indure to ſee ſimple and well meaning Chriſtians abuſed with the falſe colour of Conformity with other Churches, when there is apparently more diſtance in the ground of their differences, than in the places of their ſituation? Be wiſe, my deare Brethren, and ſuffer not your ſelves to be cheated of the Truth, by the miſ-zealous ſuggeſtions of partiall-teachers. Reſerve your hearts free for the clearer light of Scripture, and right reaſon, which ſhall in this diſcourſe offer to ſhine into your ſoules. For you, Sir (fu frere) confeſſe (unleſſe you can in truth deny it) that you goe alone, and that you have reaſon abſolutely to quit all the hope of the Patrocination of other Churches, which you might ſeeme to challenge from their example and practice. For now that I have got you alone, I ſhall be bold to take you to task, and doe, in the name of Almighty God, vehemently urge, and challenge you to maintaine (if by any skill or pretence you may) your owne act of the condemnation of Epiſcopacie, and your penitent ſubmiſsion to a Presbyteriall government. Wherein I doubt not but I ſhall convince you of an high and irreparable injury done by you to God, his Ordinance, and his Church.
§ 6.
The project and ſubſtance of the Treatiſe following.
FOr the full and ſatisfactorie performance vvhereof I ſhall only need to make good theſe tvvo maine points. Firſt, That Epiſcopacie, ſuch as you have renounced, even that vvhichwhich implies a fixed ſuperioritie over the reſt of the Clergie, and juriſdiction; is not only an holy, and lavvfull, but a divine Inſtitution; and therefore cannot be abdicated, vvithout a manifeſt violation of Gods Ordinance. Secondly, That the Preſbyterian Government, ſo conſtituted as you have novv ſubmitted to it, (hovvever venditated under the glorious names of Chriſts Kingdome and Ordinance, by thoſe ſpecious and glozing termes to bevvitch the ignorant multitude, and to inſnare their conſciences) hath no true footing: either in Scripture, or the practice of the Church, in all ages, from Chriſts time, to the preſent.
That I may clearly evince theſe two maine points, wherin indeed conſiſts the life and ſoul of the whole cauſe; I ſhall take leave to lay down certain juſt, and neceſſary Postulata, as the ground-workes of my enſuing proofs: all which, are ſo cleare and evident, that I would fain ſuppoſe neither your ſelfe, nor any ingenuous Chriſtian, can grudge to yeeld them: But, if any man will be ſo ſtiffe, and cloſe-fiſted, as to ſtick at any of them, they ſhall be eaſily wrung out of his fingers, by the force of Reaſon, and manifeſt demonſtration of Truth.
§. 7.
The firſt ground or poſtulate; That government whoſe foundation is laid by Chriſt, and whoſe Fabrick is raiſed by the Apoſtles, is of Divine Inſtitution.
THe firſt whereof ſhall be this; That government, whoſe ground being laid by our Saviour himſelfe, vvas aftervvards raiſed by the hands of his Apoſtles, cannot be denied to be of Divine Inſtitution. A Propoſition ſo cleare, that it were an injurie to goe about to prove it. He cannot be a Chriſtian, who will not grant, that, as in Chriſt, the Sonne of God, the Deity dwelt bodily; ſo, in his ſervants alſo and agents under him; the Apoſtles, the Spirit of the ſame God dwelt; ſo as all their actions, were Gods by them. Like as it is the ſame ſpring-water that is derived to us, by the Conduit-pipes; and the ſame Sun-beames, which paſſe to us through our windowes. Some things they did as men; actions naturall, civill, morall; theſe things were their own: yet they even in them no doubt were aſsiſted with an excellent meaſure of grace. But thoſe things which they did, as Meſſengers from God (ſo their names ſignifie) theſe were not theirs, but his that ſent them. An Ambaſſador diſpatcheth his Domeſticall affaires, as a private man; but when he treats, or concludes matters of State, in his Princes name, his tongue is not his owne, but his Maſters. Much more is it ſo in this caſe; wherein (beſides the intereſt) the agents are freed from errour. The carefulleſt Ambaſſador may perhaps ſwerve from his meſſage; theſe (which was one of the priviledges of the Apoſtles) were through the guidance of Gods Spirit, in the acts of their Function, inerrable. So then, if the foundation were laid by Chriſt, and the wals built up by his Apoſtles, the Fabrick can be no leſſe than divine.
§. 8.
The ſecond ground; That the practice and recommendation of the Apoſtles is ſufficient warrant for an Apoſtolicall Inſtitution.
SEcondly, It muſt alſo be granted, That not onelyonly the government, which vvas directly commanded, and enacted; but that vvhichwhich vvas practiſed and recommended by the Apoſtles to the Church, is juſtly to be held for an Apoſtolicall Inſtitution. In eminent and authorized perſons, even examples are rules: much more in ſo ſacred. Neither did the Spirit of God confine it ſelfe to vvords, but expreſſed it ſelfe alſo in the holy actions of his inſpired ſervants; as Chryſoſtome therefore truly ſaid, That our Saviour did not only ſpeak, but vvork Parables: So may vve ſay here, that the Apoſtles did not only enact, but even act lavves for his holy Church.Licèt autem nullum extat praeceptum de manuum impoſitione, &c. Calv. l. 4. Inſtit. C. 3.8.16. And this is learned Calvins determination about impoſition of hands: Although, ſaith he, there is no certaine precept concerning Impoſition of Hands, yet becauſe vve ſee it vvas in perpetuall uſe vvith the Apoſtles, their ſo accurate obſervation of it ought to be unto us inſtead of a command: and therfore ſoone after he affirmes plainly. That this Ceremony proceeded from the Holy Ghoſt himſelf. And in the fore-going Chapter, ſpeaking of the diſtribution of Paſtors to their ſeverall charges, he ſaith, Nec humanum eſt inventum, &c. It is no humane device, but the Inſtitution of God himſelfe; For vve read, that Paul and Barnabas ordained Presbyters in all the Churches of Lyſtra, Antioch, Iconium: And that direction, vvhichwhich the great Apoſtle of the Gentiles gave to Timothy, vvas, as Calvin truly, Mandati nomine, in the name and nature of a command. And vvhat els, I beſeech you, vvould the rigid exacters of the over-ſevere and Judaicall obſervation of the Lords day, as an Evangelicall Sabbath, ſeem to plead for their vvarrant (vvere they able to make it good any vvay) but the guiſe and practice of the Apoſtles. Precept certainly there is none, either given, or pretended; Thus the bitter Tileno-maſtix can ſay, There was a double Diſcipline of the Apoſtles, Docens and Vtens; in the firſt they gave precepts to the Church,Paracleſ. l. 1. c. 4 and her Governours; in the ſecond, their practice preſcribes her government; although (as he adds without booke) not without the Churches owne conſultation, and conſent: which if it be granted, makes the more for us; who, ever ſince we were a Church, have conſented to the Apoſtles practice, and conſtantly uſed the ſame. What do I ſtand upon this? They are the words of Cartwright himſelfe (foreign ) the example of the Apoſtles, and generall practice of the Churches under their government draweth a neceſsitie.
§. 9.
The third ground, That the formes ordained by the Apoſtles, were for univerſall, and perpetuall uſe.
THirdly, it is no leſſe evident, that the form which the Apoſtles ſet and ordained for the governing of the Church, was not intended by them for that preſent time, or place onelyonly; but for continuance, and ſucceſſion for ever. For no man, I ſuppoſe, can be ſo weak,Praecepta ipſa diſciplinae omnibus in futurum Eccleſiis dictante Sp. Sancto tradiderunt. Sco. Wy. Paracleſ. l. 1. c. 4 as to thinke that the rules of the Apoſtles were perſonall, locall, temporary; as ſome Dials, or Almanacks, that are made for ſome ſpeciall Meridians: but as their office and charge, ſo their rules were univerſall to the whole world; as farre, and as long as the world laſteth. For what reaſon is there, that Crete or Epheſus ſhould be otherwiſe provided for, than all the world beſides? Or what poſſibility to think that thoſe firſt planters of the Goſpell ſhould leave all the reſt of Chriſts Church, as the Oſtrich doth her eggs, in the duſt, without any farther care? The extent and duration of any rule will beſt be meaſured, as by the intention of the Authour, ſo by the nature, and uſe of it; S. Paul's intention is clearely expreſſed for a continuance untill the appearing of our Lord Ieſus Chriſt.1 Tim. 6.14. As for the nature of the ſeverall directions, they carry perpetuity, and univerſality of uſe in the face of them; there being the ſame reaſon of their obſervation by all perſons concerned, and in all times and places; why ſhould not every Biſhop be as unreproveable as a Cretian, or an Epheſian? Why ſhould an accuſation be received againſt an Elder upon more ſlender evidence in one place, than another? Why ſhould there not bee the ſame courſes taken for Ordination and Cenſure in all ages and Churches, ſince the ſame things muſt of neceſſity bee done every where, in all ages and Churches? But why ſhould I ſtrive for a granted Truth? For it is plaine, that the Iſle of Crete, and Epheſus, were but the patternes of other Churches; and Timothie and Titus of other faithfull Overſeers: If therefore it ſhall appeare, that Epiſcopacie, ſo ſtated as we have expreſſed, was in theſe perſons and Churches ordered and ſetled by Apoſtolicall direction, it muſt neceſſarily be yeelded to be of Apoſtolike, and therefore Divine Inſtitution.