is no question but the Church may alter their own government so that it be left to themselves to alter as they shall thinke most convenient as well as alter the Sabbath from the seventh day to the first of the week or as well as they chang'd immersion into aspersion of the baptised and many other things which carried as much Jus Divinum with them as Episcopacy and yet were chang'd The Jus Divinum that is in Episcopall Government doth not consist in the Episcopacy but in the Government be it Episcopall or what it will but where the government is Episcopall no question but there Episcopall government is Jure Divino because a government and if it were otherwise that government into which Episcopacy degenerateth would be Jure Divino as well it provided that none touch this Ark of the Church but the Priests themselves for if the hand which belongs to the same body pull the hat from off the head the man loses not his right only he stands in a more humble posture but he is in as strong possession of his owne right as when 't was on his head but if another hand should chance to pull it off the party stands disgracefully depriv'd of his highest right and ornament So if Episcopall Government of the Church be put down or altered by Church-men themselves the Jus Divinum is but removed from the supremacy of one and fastened in the stronger hold of many members for this is a Maxim that admits no posterne power never fals to the ground neither in Church nor State but look what one lets fall another takes up before ever it comes to ground wherefore loosing nothing they keep their own but whether this power in Church or State in the point of convenience be better in the hands of one or many let whose will look to that that 's not my work neither the names of governments nor the numbers of governours shall ever be able to fright away this Jus Divinum out of the Church government be the government what it will bene visum fuit spiritui sancto nobis keeps in the Jus Divinum be the government never so altered whereas forbidden and improper hands actions as unusuall as unwarrantable lets out this Jus Divinum when they have changed it to what they can imagine now whether or no it be proper for a Lay Parliament or a Representative of Lay-men by the power of the Sword declining the Kings Authority will and pleasure who was appointed by God to be a nursing Father of his Church to alter Church-government so Antient so begun by Christ himself in his own person over so many Apostles so practis'd by the Apostles over others so continued all along I mean Episcopacy that is to say one Minister constituted an overseer of many and to lay hold upon tumults and insurrections to pull down these overseers and for men who in such cases should be governed by the Church to pull down the Church-government without any the least consent of the Church-governours I leave it for the world to judge only my own opinion is this That any government thus set up or by such practises as these altered must needs be so far from being Jure Divino that it must needs be Jure Diabolico but it may be objected that if they should have stayed untill the Bishops had altered themselves they might have staied long enough to which it may be answered that had the Bishops been but as poor as Job there would have been no such haste to change their cloathes The Ark was a tipe of the Church and whatsoever was literally commanded concerning the tipe must be analogically observed in the thing tipified God sate in the Mercy-Seat that was over the Ark the Ark contained within it Aarons Rod and a pot of Manna so the Church containes the Law the Gospel the killing letter and the reviving spirit others interpret the Rod to signifie the government and discipline of the Church as the Manna the Doctrine of Christ and food that came down from heaven I take it to signifie both and both answers my purpose if both be therein contained neither must be touch'd but by the Priests themselves neither must we confine this prohibition to the Priests of the Law only but we must extend it also to the Ministers of the Gospel both which were tipified by the two Cherubims or ministring Angels of the Almighty these Ministers or Angels though opposite to one another yet they both lookt alike and neither of them upon one another but both of them upon the Ark that was between them there was mutuality in their looks and their wings touch'd one another so though the Ministers of the Law and the Gospel seem opposite in the administration of the same grace yet they must come so near as to touch one another in the manner of the administration exempli gratia as there was in the old Law High Priests Priests and Levites so in the new Law Bishops Presbyters and Deacons as none but Priests were to touch the Ark so none but the Ministers should reforme the Church Thus much for Government now for Episcopacy the question then concerning Episcopacy will be whether or no Jure Divino one Minister which answers to all names and sorts of Church-men and Church-officers whatsoever may not exercise jurisdiction and power over many Ministers within such a place or territory if this be granted the Bishops aske no more if it be denied how then did Christ Jesus Bishop of our souls give orders and directions to his twelve Apostles and taught them how they should behave themselves throughout this Dioces the whole world how did Saint Paul exercise jurisdiction over Timothy and Titus who were both Bishops and how did these two Bishops exercise jurisdiction over all the Ministers of Creet and Ephesus was not this by divine institution If I find by divine writ that Christ laid the foundation of his Church in himselfe alone being over all the Apostles and if I find that these Apostles every Apostle by himselfe in imitation of ouâ— Saviour accordingly exercised jurisdiction and authority over many Ministerâ— which were under them and commanded others to do the like as Paul Timothy and Titus and if I find the practise of the Church all along through the whole tract of time to continue the like Discipline shall not I believe this Discipline to be Jure Divino except Christ sends down a new conje deslier from heaven upon the election of every new Bishop Christ laies the foundation we build upon it he gives us the modell we follow the pattern the Church is built is not this by Divine Right because he doth not lay the severall stones with his own hands Christ promised that he would be alwayes with his Church and that he would send his holy spirit amongst them which should lead them into all truth so that the gates of Hell should not prevaile against it
but if Episcopacy be Anti-Christian then the gates of Hel have not only prevailed against it a long time but all along As all Judgements are given in the Kings name and all records run Rege presente though the King be not there in person but in power so the universall and un-interrupted and continued and generally received Discipline of his holy Catholick Church which Church we are bound to believe by the Apostolical Creed is Christo presente Ergo Jure Divino though Christ be not there in person but in power which power he conferr'd upon those who were to be his successours which were called Apostles as my Father sent me so send I you and he that heareth yâ—u heareth me and loe I will be with you alwayes unto the end of the world surely this Discipline of one over many call it what you will is to descend and continue unto the end of the world Object But it may be objected How can you prove that Christ commanded any such thing or that Christ gave to the Apostles any such power as to make successors in their steads with a warrant for it to continue from age to age Sol. Where do you find that Christ gave the Sacrament to any but his Disciples drike ye all of this but they were all Apostles to whom he said so where did you find that Christ administred the Sacrament or commanded it to be administred unto any Lay-men or women therefore is not the Sacrament given unto them Jure Divino because the words were left out in the conveyance when there grew a disputation concerning Divorcements Christ sends us to the Originall Sic autem not fuit ab initio if Christs rule be good then the Bishops are well enough for they may say concerning Episcopacy I mean one over many and that safely too sic erat ab origine some are very unwilling that this Episcopacy should be intaild by Christ upon his Apostles and their successours out of these words Mat. 28.20 I will be with you alwaies to the end of the world they will not have it to mean in their successours but the meaning to be this I will be with you alwayes unto the end of the world that is to say in the efficacy and power of my word and Gospel to all ages why may it not signifie this and that too that it doth one is no argument but that it may do both God made all things in number weight and measure and will you â—â—â—ike his word shall sensus factus thrust out sensus destinatus out of the Scriptures the first Ministers of the Gospel must adequate to the first Minister of the Law and behold the same method observed in both their institutions what difference is there between Christs words to his Disciples I am with you alwayes unto the end of the world Mat. 28.20 and Gods words unto Aaron at his setting him a part for the High Priests office This shall be a Statute for ever unto thee and to thy seed after thee Exod. 28.43 Certainly if the Gospel be nothing else but the Law revealed and the Law be nothing else but the Gospel hidden whatsoever is written or said of the Ministers of the one must needs have reference also to the Ministers of the other and I shall desire you to look a little back upon the words which God said to Aaron when God speakes of the seed of Aaron he only maketh mention of the seed after him but when he speakes of the Statute he saith it shall be for ever if I do not flatter my own judgement that tels me that this Statute of High Priest-hood or Episcopacy call it what you will must have heires after the seed of Abraham is expired and did not the Catholick Church all along call the receiving of the holy Ghost the order of Priest-hood did ever any record above seven years date call it making of Ministers and why are they angry with the word Priest is it because the Prophet Isaiah Prophecying of the glory of Christs Church tels us we shall be named Priests of the Lord but that men shall call us Ministers of God Isay 61 6. If the Ministration of the Law be glorious shall not the Ministration of the Gospel be much more glorious 2 Cor. 1.3 and shall the Ministers of the same Gospel be lesse glorious when you see a man that cannot abide to see anothers glory you may be sure he is no kin to him or very far off so you may be assured that these are no true sons of the Church nor no right children who thinke a Chaire too great state for their fathers to sit in In the Apostles time these Bishops or if you will Superintendents which are all one in signification only a good Greek word chang'd by Mr John Calvin into a bad Latin word were stiled Embassadours of the Almighty Stars of Heaven Angels of the Church â—c but now these Embassadours are â—sed like vagabonds these Stars are â—ot Stars but fallings and the Angels â—re no where to be found buâ— ascending â—nd descending Jacobs Ladder whilst â—his reputation was given unto the Church and to its officers the stones â—f its building were in unity but as it â—s now it seemes no otherwise then as a Corps kept under ground seemingly inâ—ire but once touch'd soon fals to dust and ashes Never was there such a monster as this ruling and thus constiâ—uted Preâ—bytery the father of it Rebelâ—ion the mother Insurrection the midwife Sacriledge the nurse Covetousnesse the milke Schism the coats Armour the rattle Drums a Bloudy Sword the corrall Money the babies it delights to play withall it grows up to be a stripling and goes to school to a Councel of War its lesson is on the Trumpet its fescue a Pistoll its going out of school in ranke and file its play-dayes the dayes of Battaile and blackmunday the day of Judgement it comes of age and is Married with a Solemn League and Covenant it begets children like it self whose blessing upon them is the power of the Sword anâ— whose Imposition of hands are brokeâ— pates this monster cries downe thâ—â— truely Antient Catholick and Apostollick power which the Bishops exercised and then take it up againe and use it themselves in a higher nature then eveâ— any Bishops or Apostles themselves did or durst have done even to the excommunication and deposement of their Kings to the delivering of them up unto Satan and to Hang-men if they stood but in their way to whom the Apostles taught submission how faulty so ever they were and if not obedience yet submission to every one of their ordinances if not for their own sakes yet for the Lords sake and for Conscience sake these men cry down the same authority as Popish whilst they exalt themselves above all that are called Gods in a higher manner then ever any Pope of Rome ever yet did we will begin with this Monster in the very place of its Nativity
no more but the Proxies and Atturneies of the people and yet for all this the authority which they hold to be as Anti-christian in the Chaire they practise as most Christian on the Bench and much improve it these monsters that they may the better cry downe the Divine Right that is in Episcopacy and descended to them from the Apostles tel us â—hat the calling of the Apostles was extraordinary and died with them to make answer to which assertion we must consider how many wayes a thing may be taken to be extraordinary and if we find that it may be taken so many wayes if we can prove a thing extraordinary one way we must not take it to be extraordinary in every respect exempli gratia Saul was extraordinarily called by God because imediately by him but this doth not make the calling of Kings to be an extraordinary calling for that succeded so the Apostles were extraordinarily called by God as not being called out of the tribe of Levi nor taken from the feet of Gameliell nor brought up in the schools of the Prophets yet this doth not follow that the calling of the Apostles should be extraordinary for they had their successours It may be extraordinary à parte ante but not à parte post only in regard of the manner of their election but not in regard of the nature of their commission they were called Apostles in regard of their mission not in respect of their commission which was no more but what Bishops had neither doth the word Apostle signifie so great authority as doth the word Bishop the one betokening but a Messenger the other an Overseer and therefore there is no extraordinarinesse hitherto that they should not bâ— extraordinary 2. A man may be said to be extraordinary in regard of some extraordinary gift and endowmentâ— which God hath given unto a man as unto the Apostles the gift of tongues of healing c. but thiâ— doth no way make the calling extraordinary for then it would follow that if God Almighty should give unto any ordinary Minister extraordinary gifts then his calling should be extraordinary or that the calling of Kings should be an extraordinary calling because God bestowes on some Kings the extraordinary gift of healing It may be further urg'd the calling of the Apostles was an extraordinary calling because they were pen-men of the holy Ghost and in regard that the holy Ghost sate upon each of them no that doth not make it extraordinary quoad nos that it should not descend for other Divines and Evangelists were pen-men of the holy Ghost as well as they therefore what was not extraordinary to themselves cannot be extraordinary to us 4. For their receiving the holy Ghost 〈◊〉 is no otherwise but what all Bishops â—astors and Curates do receive when they â—eceive orders Receive ye the holy Ghost only the difference is this they received it by the fleeing of cloven tongues and they by â—â—position of hands but still the extraordinaries consists in the manner but not the matter of the thing received so that â—ll this while there is no reason why this calling of the Apostles should be so extraordinary as that it should not descend If Christ promised to be with his Apostles unto the end of the world and they did not continue unto the end of the world surely I should thinke without any straining of Gnats or swallowing of Cammels that the meaning of our Saviours words should be this that he would be with those in the assistance of his holy spirit that should succeed the Apostles in their offices of supervising his Church and propogation of his Gospel except I should see more reason then I do yet why the Apostles calling should be so peculiar that it must not descend or that the government of one over many be so inconsistent with the Church her good in after-times more then in the beginning that Episcopacy should be so abominable Briefly I can compare these Presbytâ—â— pulling down the Bishops to no othâ—â— thing then to a company of unhappy boyâ— who being not tall enough to reach 〈◊〉 fruit and wanting a ladder for the frâ—â—â— sake lay hold upon the branches and brâ—â—â— down a bow making it thereby no part 〈◊〉 the tree so these men wanting merâ—â—â— to taste the fruit of learning and not hâ—ving capacity enough in themselves tâ— reach those preferments which the Church holds out to those who are deserving they render that which was part of the Church as sever'd from the body which is the highest kind of Sacriledge not only in depriving the Church of part of its goods but part of it self Lastly If there were no other reason to be given if not for the Divine Right of Episcopacy yet for the lawfulnesse thereof but this one topicall argument which I shaâ— use raised out of the continued practise of the Church in all ages to men whose faces are not bras'd so thick that it were reason proof it were sufficient in my understanding viz. Suppose all the arguments which were for Episcopacy were as weak as so many strawes to support a cause yet though four strawes are not able to support a table yet 〈◊〉 thousand bound up together in 〈◊〉 bundels will hold it up as firme as so 〈◊〉 props of Iron so though some few 〈◊〉 of some few men within some few 〈◊〉 are not able to make an argument 〈◊〉 Episcopacy that shall be evincing yet 〈◊〉 practise of the Church all along for 〈◊〉 hundred years in fourteen hunâ—red Dioces and throughout fourty ages â—akeâ— good the argument against any few 〈◊〉 Straws or Wat Tilors whatsoever 〈◊〉 But there were no Diocesan Bishops 〈…〉 primitive times Sol. Was not Christ a Diocesan Bishop â—nd was not the world his Dioces were 〈◊〉 the Apostles Diocesan Bishops when â—â—e whole world divided into twelve 〈◊〉 were their twelves Dioces were not â—imothy and Titus Diocesan Bishops when Creet and Ephasus were alotted to be their Dioces Ob. There were no Lord Bishops in those daies Sol. Those who ruled well were to be accounted worthy of double honour and will you not allow them single Lordship Ob. The Lords of the Gentiles exercised dominion but so shall not you So. No not such dominion as they exercised there is a great deal of differeâ—â— betwixt dominion and domineering â—â—â—twixt Lordship and lording it over Goâ—â— inheritance a paternall government 〈◊〉 never accounted intollerable but by unruâ—â—â— children if this were not to be allowed 〈◊〉 how did Christ rule his Apostles Paul Tâ—mothy and Titus both these all the Ministeâ—â— in Creet and Ephasus Ob. St Paul laboured with his hands thâ—â— he might not be chargable to the brethren Sol. So might the Bishops if they needeâ— no more to study Divinity then did the Apostles but if any benefactory had bestowed large revenues upon S. Paul I see nâ— reason why he might not be a keeper 〈◊〉 hospitality as well as he advised Timoâ—â—â— so to do but now Julians persecution is reviv'd Do not saith Julian destroy the Christians but take away the maintenance of the Church and that will bring their Ministers inâ—o contempt and so destroy their Religion and now they are at it Libera me domine saith Sainâ— Augustine ab homine impio id est libera me 〈◊〉 me so we had need to pray unto Almighty God that he would save his Church out of the hands of her Church-men for shee now lies upon the ground like the tree that complained that she was rent in sunder by wedges made out of her own body FINIS See Buch. de Jure Reg. Sam. â—4 5