The qvestion concerning the divine right of episcopacie truly stated Parker, Henry, 1604-1652. This text is an enriched version of the TCP digital transcription A56256 of text R19874 in the English Short Title Catalog (Wing P418). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 21 KB of XML-encoded text transcribed from 9 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A56256 Wing P418 ESTC R19874 12731718 ocm 12731718 66500 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A56256) Transcribed from: (Early English Books Online ; image set 66500) Images scanned from microfilm: (Early English books, 1641-1700 ; 254:E162, no 4) The qvestion concerning the divine right of episcopacie truly stated Parker, Henry, 1604-1652. [4], 12 p. Printed for Robert Bostock, London : 1641. "The epistle dedicatory" signed: H. P. Attributed to Henry Parker. Cf. BLC. Reproduction of original in Thomason Collection, British Library. eng Episcopacy -- Early works to 1800. Great Britain -- Religion -- 17th century. A56256 R19874 (Wing P418). civilwar no The question concerning the divine right of episcopacie truly stated. Parker, Henry 1641 3815 1 5 0 0 0 0 16 C The rate of 16 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2005-01 TCP Assigned for keying and markup 2005-03 SPi Global Keyed and coded from ProQuest page images 2005-04 Mona Logarbo Sampled and proofread 2005-04 Mona Logarbo Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE QVESTION CONCERNING The Divine Right OF EPISCOPACIE truly stated . LONDON , Printed for Robert Bostock , 1641. To the most Reverend and Gracious Father in God , my Lord Primate of IRELAND . MY LORD , IN a discourse lately written concerning Puritans , I had occasion offred me to declare my opinion against the Divine right of Episcopacie . Those reasons which I then urged , seemed weak to your Grace , as I have heard , which was a great discouragement to me : but I thought it not fit to desert so well a seeming cause , and to resigne my judgement presently upon a meere discouragement . I have since summoned up some more deep and retired thoughts , that I might gain a more just cause to retract my error , or to cleere the truth , and persist in my assurance . The question of Episcopacie , I think , I have now rightly stated , and if I am not deceived , I have let in such light upon it , that judicious men will now more easily ransack the profundity of it . Certainly the matter of it self is of great difficulty , and of great moment in these times , and it was not any confidence in my own wit that first ingaged me in it , but the knowledge of my candor , and freedome from private respects . No man living , I conceive , can be more dispassionate , or more disinteressed in this case then I am , The heat of my own mind could never yet thrust me into any faction , or make me turbulent in the world , neither has any impression from without either by hope of gain , or fear of dammage stirr'd up sleeping passion in me . Of my selfe I rather wish well then ill to Episcopacie , because it is so antient a government ; and for my own interest I have found more friendship then enmity from Bishops , so that I am certain , there is nothing but the simple love of truth , as it is truth , is the bias of my actions at this time . As for the Presbyteriall discipline also , I have so laid open my opinion concerning that , that if I have erred therein , I am sure the world can charge me of nothing else but error . Had all men which have formerly treated of this subject , been as unswayde by private interests as I am , this controversie had not bin so long protracted as it is ; but your Grace knowes well , that scarce any but Bishops have maintained Bishops hitherto ; nor scarce any opposed them , but such as have found some opposition from them ; My Lord , I now begge your gracious favour to lay aside your Palle , and to put on the same impartiall man in perusing these papers , as I now am whilst my pen is upon them : for I know there is none has a more cleere Spirit , and lesse liable to the grosse dampe of worldly respects then your self . Let this my humble addresse be a testimony at this time that I am not a prejudging , factious enemy to all Bishops , and let your gracious acceptance of the same be as strong a crisis that your Grace is not a prejudging factious enemie to all which maintaine not Bishops . Your Graces in all observance most humbly devoted , H. P. The Question concerning the Divine right of Episcopacie truly stated . THe question about Episcopacie hath never yet been truly stated , nor the chief points of it methodically distributed , and this is the cause that it is now become so intricate and involved to the great disturbance of the world ; for satisfaction therefore herein , the first thing to be questioned is the Quid esse of Episcopacy , and what is separable from the Order of it , as it is now constituted in England . According to Bishop Bilson , there are foure things necessary in Religion . 1. Dispensing of the word . 2. Administring of the Sacraments . 3. Imposing of hands in Ordination . 4. Guiding of the keyes . The first two of these being the ordinary means of Salvation , he attributes generally to all Ministers : the other two respect the clensing and governing of the Church , and are committed ( as he saith ) to Bishops onely , and not ; to all Presbyters equally , least by a parity of rule confusion follow , and ruine upon confusion . It seems then , that the end of Religion is , that God be duly served , and the end of Churchpolicie , that Religion be wisely maintained . And for the wise maintenance of Religion , it behooveth not only that some peculiar chosen men be separated & dedicated to officiate before God , and to direct and assist others in the offices of Devotion , but also that all Anarchy and confusion be avoided amongst those that are so chosen into the Priesthood . Thus farre there needs no dispute : the main branches then of this controversie are three . 1. Who are designed by God to be governours over the Priesthood for avoiding of confusion . 2. What proportion of Honour , Revenue , Power in Ecclesiasticall and in temporall affairs is due to those Governours . 3. What are the proper , distinct offices of that government to be executed & undergone . As to the first main branch , the first question is , who is supreme Head of the Church under Christ : whether the Prince as Bishop Gardiner first held under H. 8. or the Bishop of Rome , as Sir Thomas More held , or the Aristocracy of Bishops , as Dr. Downing holds , or the Democracie of Presbyters and Lay-elders , as Calvin taught ; if Scripture be expresse in any precept to this purpose , or any Canon extending to all places and times , we must look no farther : but if no such expresse rule be , nor no necessity of any such , nor Divines were ever yet agreed upon any such , it seems that under the King , that Junto of Divines , Statesmen , and Lawyers in Parliament , which hath a Legislative power over the State , hath the same over the Church . And if the King have not the same supreme power in spirituall as in temporall things , it is either for want of sanctity in his person , or for want of capacity in his judgement : but that the Prince is more then temporall , and of sanctity competent for supremacie of rule in the Church is sufficiently evinced by Bilson , Hooker , &c. against Calvin , and the Papists , and Presbyterians both ; and that defect of judgement is no bar in the Church more then in the State , is apparent ; for if the King be unlearned , yea , an infant , Lunatick , &c. yet by his Counsels and Courts of Law , warre and policie , he may govern the Common-wealth well enough ; and it little skilleth whether he be Lawyer , Souldier , or Polititian : and there is the same reason in the Church . And if we admit the King to be supreme head of the Church , I think no man will deny but that the fittest policie for him to govern the Church by , will be the same pattern by which he governeth the State , making as little difference between them as may be ; for it is the same body of men now , of which both State and Church are compacted , and so it was not in the Apostles times ; and the same body hath the same head now , as it had not in the beginning : for Tiberius was then the head of the Christians , but the enemy of Christian Religion . So the main {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} remaining is , whether the King having power to chuse subordinate officers and Counsellors in the Church , may or ought to chuse such as are meerly spirituall or meerly temporall , or a mixture of both . The Papists hold no Governours over the Clergy competent , neither supreme , nor subordinate , but such as are meerly spirituall : The Protestants every where almost but in England , incline to a mixt government in the Church , though they exclude the King quatenus King : in the mean while , we in England admit of the King for our supreme governour , but doubt of any subordinate mixt government . 'T is not my taske at this present to dispute the conveniency of a mixt government , and an association of Spirituall and Lay rulers : but I think the Presbyterians have sufficiently asserted it though to another purpose . And it seems to me , that the Apostolicall form of government , as to the supremacy of it , is not now in force , because there is not the same reason , that head being then wanting in the Church which is since supplied ; but as to any constitution in the subordinate wheels of government , if the Laity had then any motion or influence therein , I think the same reason still remaines , and the same form ought still to be in force . In the second branch : Be the subordinate governours of the Church mixt or simple , either according to the Popish or Presbyterian discipline : the question is , whether or no , such Ecclesiasticall governours ought to be vested , and dignified with temporall honours above the Judges of the Land , and equall with the Peeres of the Realme , and whether or no they ought to enjoy temporall revenues proportionable to that Honour , and power in secular affairs correspondent to those revenues ; and if so , whether by divine or humane constitution . Also if these differences were added ( as Bishop Bilson acknowledgeth ) rather for the honour of the calling , then for any necessity of Gods Law , it is next to be questioned , whether or no a Parliament hath not now power and cause to reduce these additions of Episcopacy into more modest limits , for it seems that from Adam till Christ , no such grandour and splendor was in Church-men , nor from Christ to Constantine , and from Constantine to the Reformation , we know how they were abused to the mischief of the Church , and decay of Religion ; and in the reformation , we know all Nations besides us did utterly remove them : and we know that the Church in England is now much impoverished by many impropriations and commendams , &c. now deteined by Bishops and Cathedrals , besides that which it suffers by Lay-men ; and it seems strange that the Pastors of the flock should be starved , that Prelates should abound , and swim in too great excesse : and that the meer livelyhood of holy preachers should be held lesse necessary then the proud pomp of unusefull ( nay as some think ) mischievous dominators . As to the third branch : if the end of Episcopacy ( as Bishop Bilson holds ) be to prevent the confusion of parity in the Church , we are first to question , whether Ordination by imposition of hands , and guiding of the keyes be necessary to Episcopacy , and so necessary , as that confusion cannot be prevented without them : All wise men will allow some authority requisite , whereby Ministers may be duly elected , and their true qualifications of learning and integrity tried , and that being rightly elected , they may be further consecrated by prayer and the solemnity of hands , and being consecrated , that they may be further instituted , and designed to some particular charge . The Presbyterians do not dislike such authority , nor are negligent in the same : the question is therefore onely , to whom this authority may be committed , whether to Bishops onely , or to some such judicatory as the Presbyterians use , or some other of humane institution . As for example , if the Vniversities , or some select Committee therein , be intrusted to try the sufficiency of Scholars , and to give Orders , and upon the vacancy of a Rectory to present three , &c. to the King , and the King out of those three to present two , &c. to the parish , and the parish out of two to chuse one for their Pastour , the question onely is , whether such election , ordination , presentation , and induction , be not as legall , and religious , as if it were by Bishops , and be not far more politike in preventing simony , and in better satisfying the right of the flock , whose soules are mainly concerned , and whose tithes are to that purpose contributed . And now it seemes S. Ierome allowes no further use of Bishops to have been of old : for he sayes plainly , that a Bishop differs from a Presbyter in no act exceptâ ordinatione : and as for the power of the keyes , that has been alwaies held common to the whole Clergie : but we wil not stand upon this , we will freely grant an authority necessary as well to superintend over Ministers in their charges , as to place them therein , and when B. Bilson appropriates to Bishops the guiding of the keyes , we will understand not the meere power of them , but the government of that power : we will admit also under this terme of guiding the keyes to be comprehended 1. The power of making Ecclesiasticall Canons . 2. Of giving judgement , and executing according thereto . 3. Of issuing the sentence of excommunication . 4. Of deciding controversies . And the question now is , whether the keyes may not be so guided by some other Ecclesiasticall judges and magistrates besides Bishops , if the King thinke fit to designe them , for First , the Legislative power of the Church was never yet only committed to Bishops , the whole Clergie , and the King were never yet excluded from Synods , and Councels , neither are the acts of Synods and Councels binding to any Nation unlesse the secular states ratifie them . And I think , there is no question of the validity of such Canons as are now made in those Protestant Countries , where Bishops have no command , or being at all . And secondly , spirituall jurisdiction is not only appropriated to Bishops , but to Lay-men under Bishops , Canonists and Civilians are held more able and knowing herein than Bishops , and Bishops are held lesse fit by reason of their more sacred imployments : so the question here will be only this , Whether or no the jurisdiction of Lawyers , and such like , as now execute justice in the spirituall Courts under Bishops will be as competent under the King without Bishops as it is now under Bishops immediately . Some say , that Chancellours &c. are not meere Lay-men , no matter : For by the same reason any others to whom such Ecclesiasticall jurisdiction shall be committed by the King shall be held sacred , and if they are not meere Lay-men , yet they are not meere Bishops ; if they are preferred to some equality with the Clergie , yet they are not preferred above the Clergie , and this preferment is no other , but such as may be bestowed upon any other Lay-man , that is not otherwise insufficient . And even amongst Presbyterians there is a forme of Jurisdiction , and I think not held vaine , or unlawfull by any : and even in cases of heresie , blasphemie , &c. which are most spirituall , if none can so rightly judge what is heresie , blasphemy , &c. as spirituall governours , yet this proves not any necessity of Bishops , for the fact may be tryed , & execution awarded by others , and nothing but an assistance of Councell from spirituall men will be needfull . In the third place also , if Excommunication be still held of necessity , and all other temporall authority defective without it , if it be concluded to be perpetuall , notwithstanding the decay of Prophecy , and the supply of other Christian jurisdiction , and if it be to be extended also to all persons in all cases as our Christian Court now extends it ( which seemes to me a strange , obscure , unproved thing ) yet the only question is , Whether it may not continue in the Church , and be still ordered and guided without Episcopacy : For it seemes that the Presbyterians , though they use not Excommunication for such violent , rigorous purposes as the Papists doe , yet they are more severe in it then ever the Fathers were before the Law or under the Law : and yet notwithstanding , their authority of using it , is not excepted against by their enemies . And fo●rthly , if it be granted that Bishops were first introduced for the preventing of schismes and factions in the Church , as being held the fittest meanes for to procure the decision of controversies , and the determination of disputes in Religion : yet the question is whether discord and division may not be prevented , and difficulties of dispute as conveniently resolved by some other as by Episcopall authority : for it seemes there is great difference inter Ecclesiam constitutam , and Ecclesiam constituendam , and between a Church whose supreme governor is ill affected to it , & a Church whose Prince is an indulgent Father to it : so that Episcopacy cannot be now of the same use , as it was at first in the infancy of the persecuted Church . And it seemes that amongst all other Protestants both Calvinists and Lutherans where Bishops rule not , controversies are not so manifold , nor innovations in Religion so easie to be induced , nor factions in the Church so dangerously maintained , as they are in England under the sway of Bishops . It seemes also in all great emergent occasions of division and dissention in points of doctrine , that if our two famous Vniversities were consulted , and in case of disagreement there , if London , as our third Oracle should arbitrate by a Junto of all her Divines , the decision would be farre more honorable and satisfying to all , than if any one Bishop , or any Province , or Nation of Bishops should attempt to give the like . And to conclude this point , the solemn use of Synods , Councels , and Parliaments does not at all depend upon Episcopacy , so that it seemes as to this purpose no necessity can be alledged for the government of Bishops , as Bishops are now qualified in England . These branches if they were thus orderly discussed by moderate , conscionable , & learned Divines , many incomparable advantages in probabilitie would arise thereby : for first , the very foundations of Popery would be laid open and naked , the very center of that tyrannous united Empire which has subjugated the world so long under such base slavery , would be ript up , and all its infernall mysteries discovered to the sun . Secondly , that unpolitike axiome , No Bishop , no King , whereby Bishops have alwayes imbarqued Princes in their warres , would appeare to be sophisticate , and a meere color without all substance of reason . Thirdly , many great fruits of peace and unity both Ecclesiasticall and Civill would redound to our whole Nation . Those many mischiefs which attend Episcopacy , against which the complaints are so grievous and universall would be remedied . That new module of government which so many have so variously phansied , and proposed in these latter times would open it self , and offer it self to us of its own accord . The pattern of the State would be sufficient to present to us a fit & harmonious pattern for the Church : and the body and head of both Church and State would appeare to be the self same . The King should be the same in both , and Councels and Courts govern under him by the same commission in both . A power to ordain fit Ministers , and to put a finall end to controversies and dissentions might be committed to the Vniversities , and some gentle influence by votes affirmative or negative might be also allowed therein to the Laytie . The power of making Articles and Orders for decency and peace in the Church might remaine unalter'd in the Kings Clergie , and Parliament : Able civill and canon Lawyers might still sit in their tribunals taking cognizance of such cases , as are truly Ecclesiasticall , and have not been by usurpation of the Hierarchy wrongfully wrested out of the Temporall Courts : and the spirituall sword of Excommunication might still be gently weelded in the same hands as it has been , when it is necessary . An assistance of godly Divines in all cases of Conscience might be allotted to the K. and all his Judges and Magistrates upon occasion , without wholly drawing them from their charges , and this would be no lesse effectuall , then that of the greatest Prelates . The inconveniences of the Presbyterian Discipline also which is not so adequate and conformable to Monarchy would be rectified . And lastly , the bleeding Church which had so great a part of her Patrimony torn from her by Hen. 8. by the addition of Episcopall and Cathedrall livings might be healed up , and restored to her antient grace and vigour . FINIS .