Episcopacy by Divine Right Asserted, Section 14 – Part 2
§. 14.
The ſeventh ground: That the ancienteſt hiſtories of the Church, and Writings of the firſt Fathers are rather to be believed in the report of the Primitive ſtate, than the lateſt Authours.
SEventhly, I muſt challenge it for a Truth not capable of juſt denyall, that the ancienteſt hiſtories of the Church, and Writings of the firſt Fathers are rather to be believed in the report of the Primitive State of Church-government, than thoſe of this preſent age. A truth ſo cleare, that a reaſonable man would think it a ſhame to prove; yet ſuch, as ſome bold leaders of the faction, that would be thought learned too, have had the face to deny: Parker, the late oracle of the ſchiſme, hath dared to do it in termes; who ſpeaking of the teſtimony of the Primitive times;Park. Polit. Eccleſ. l. 2. c. … . Haecne Eccleſia illa eſt, quae certum teſtimonium in cauſa diſciplinaria praeſtitura nobis eſt? Is this, ſaith he, (in the high ſcorne and pride of his heart) the Church that ſhall give us ſo ſure a teſtimony in the cauſe of Diſcipline? and every where diſparaging the validity of the ancient hiſtories, preferres the preſent; Is Euſebius mentioned, who records the ſucceſſion of Primitive Biſhops from their firſt head?Ibid. l. 2. c. 5. At Euſebio defuit, &c. But, ſaith he, Euſebius being carried away with the ſway of that age, wanted that golden reed, which is given to the Hiſtorians of our times, Apoc. 11.2. to meaſure the diſtance of times, the difference of manners, the inclinations of Churches, and the …rogreſſe and increaſes of the Antichriſtian Hierarchy, &c. Are any of the holy Fathers all…ed? Alas poore men, ſaith he, they were much miſtaken: yet, howſoever, they are much beholden to him;Ibid. c. 8. for, ſaith he, Non volent…s, ſed neſcientes, non per apoſtaſiam, aut contemptum, ſed per infirmitatem & ignorantiam lapſi ſunt Patres, qui in diſciplina aberrârunt. The Fathers, who erred in this matter of diſcipline, did not offend out of will, but out of want of knowledge; not through apoſtaſie or contempt, but through infirmity and ignorance. But can I now forbeare to ask who can indure to heare the braying of this proud Schiſmatick? For the love of God, deare brethren, mark the ſpirit of theſe men, and if you can think it a reaſonable ſuggeſtion to believe that all ancient hiſtories are falſe, all the holy and learned Fathers of the Church ignorant, and erroneous; and that none ever ſaw, or ſpake the truth, not of doctrine onelyonly, but not of fact, untill now that theſe men ſprung up, follow them, and relie upon their abſolute and unerring authority; but if you have a minde to make uſe of your ſenſes, and reaſon, and not to ſuffer your ſelves to be wilfully beſotted with a blinde and abſurd prejudice, hate this intolerable inſolence; and reſolve to believe that many witneſſes are rather to be believed, than none at all; that credible, judicious, holy witneſſes are rather to be truſted, for the report of their own times, than ſome giddy corner-creeping upſtarts, which come dropping in, ſome ſixteen hundred yeares after. But what then will ye ſay to this challenge? Quid autem? Patres qui adverſus nos, &c. Polit. Eccleſ…l. 2. c. 19.The Fathers, ſaith Parker, which by the favourers of Epiſcopacie are produced againſt us, were, for the moſt part, Biſhops; ſo as, while they ſpeake for Epiſcopacie, they plead for themſelves? Ecquis igitur eos credendos dicet? Will any man therefore ſay they are to be believed? Or will any man forbid us to appeale from them? Bleſſed God! that any who beares the title of a Chriſtian, ſhould have the forehead thus to argue: Appeale? To whom I pray? To the ſucceeding Doctors and Fathers? No, they were in the ſame predicament; to the reſt of the whole Church? They were governed by theſe leaders; whither therefore can they imagine to appeale, but to themſelves? and what proves this then, but their owne caſe? And if the Fathers may not be ſuffered to be our witneſſes, will it not become the houſe well, that theſe men ſhould now be the Fathers Iudges?
But the Fathers were Biſhops; the caſe was their owne; true, they were Biſhops; and it is our glory and comfort, that we have had ſuch predeceſſours: In vaine ſhould we affect to be more holy and more happy than they; Let them, if they can, produce ſuch preſidents of their parity. But, the caſe was theirs. Had there been then any quarrell or Conteſtation againſt their Superiority, this exception might have carried ſome weight; but whiles there was not ſo much as the dreame of an oppoſition, in the whole Chriſtian world, how could they be ſuſpected to be partiall? They wrote then according to their unanimous apprehenſion of the true meaning of the Scriptures, and according to the certaine knowledge of the Apoſtolike Ordinances, derived to them by the undoubted ſucceſſions of their knowne predeceſſours; Heaven may as ſoone fall, as theſe evidences may faile us: See then, I beſeech you brethren, the queſtion is, whether a man may ſee any object better in the diſtance of one pace, or of a furlong: Whether preſent witneſſes are more to be believed, than the abſent; whether thoſe which ſpeake out of their own certaine knowledge and eye-ſight, or thoſe which ſpeake out of meere conjecture; and if this judgement be not difficult, I have what I would; If I ſhall make it good that all ancient hiſtories, all teſtimonies of the holy Fathers of the Church of Chriſt are expreſly for this government which we maintaine, and you reject, the Cauſe is ours.
§. 15.
The 8th. ground: That thoſe whom the ancient Church of God, and all the holy Fathers of the Church have condemned for hereticall, are no fit guides for us to follow in that judgment of the government for which they were ſo condemned.
EIghthly, I muſt challenge it for an unqueſtionable truth, that thoſe men, whom the ancient Church of God, and the holy and Orthodoxe Fathers have condemned for erroneous and hereticall, are not fit to be followed of us, as the Authours of our opinion or practice for the government of the Church, in thoſe points for which they were cenſured. It may fall out too oft, that a man, whoſe beliefe is ſound in all other points, may faile in one, and proceed ſo farre as to ſecond his error with contumacie. The ſlips of the ancients are too well knowne, and juſtly pitied; but they paſſe, as they ought, for private overſights; if any of them have ſtood out in a publike conteſtation (as holy Cyprian did in that caſe of Rebaptizing) the Church takes up his truth, as her common ſtocke, balkes his errour, not without a commiſerating cenſure. Now if any man ſhall think fit to pitch upon the noted miſ-opinions of the holieſt authors, for imitation or maintenance, what can we eſteeme of him, but as the flye, who, paſsing by the ſound parts of the skin, fals upon a raw and ulcered ſore: And if the beſt Saints may not be followed in their faults, how much leſſe may we make choice of the examples, or judgements of thoſe, who are juſtly branded by the whole Church for ſchiſme or hereſie? What were this other than to run into the Prophets woe, injuſtifying the wicked, Eſa. 5.23.and taking away the righteouſneſſe of the righteous from them. Is not hee like to make a good journey, that chooſes a blinde, or lame guide for his way? When the Spouſe of Chriſt enquires after the place of his feeding, Cant. 1.7, 8.and where he maketh his flocke to reſt at noone, he anſwers her; If thou know not, O thou faireſt among women, goe thy wayes forth by the footſteps of the flocke, and feed thy kids beſides the ſhepheards tents; what is his flocke, but Chriſtian ſoules, and his ſhepheards, but the holy and faithfull Paſtors? The footſteps then of this flock, and the tents of theſe Shepheards are the beſt direction for any Chriſtian ſoule for the ſearch of a Saviour, and of all his neceſſary truths. To deviate from theſe, what is it but to turne aſide by the flocks of the Companions? If then it ſhall be made to appeare, that one onelyonly branded Heretick in ſo many hundred yeares hath oppoſed the received judgement and practice of the Church concerning Epiſcopall government, I hope no wiſe and ſober Chriſtian will think it ſafe and fit to ſide with him in the maintenance of his ſo juſtly exploded errour againſt all the Churches of the whole Chriſtian world.
§. 16.
The ninth ground. That the acceſsion of honourable titles, and compatible priviledges, makes no difference in the ſubſtance of a lawfull and holy calling.
NInthly, It muſt be yeelded, that the acceſſion of honourable titles, or (not incompatible) priviledges, makes no difference in the ſubſtance of a lawfull and holy calling: Theſe things, being meerely externall, and adventitious, can no more alter the nature of the calling, than change of ſuits, the body. Neither is it otherwiſe with the calling, than with the perſon whoſe it is; The man is the ſame whether poore or rich; The good Patriarch was the ſame in Potiphar's dungeon, and on Pharaoh's bench; Our Saviour was the ſame in Joſeph's work-houſe, and in the hill of Tabor; Saint Paul was the ſame while he ſate in the houſe with Aquila making of Tents, that he was raigning in the Pulpit, or diſputing in the Schoole of Tyrannus. As a wiſe man is no whit differently affected with the changes of theſe his outward conditions, but looks upon them with the ſame face, and manages them with the ſame temper; ſo the judicious beholder indifferently eſteemes them in another; as being ready to give all due reſpects to them whom the King holds worthy of honour, without all ſecret envie; yet not preferring the Gold-ring before the poore mans richer graces; valuing the calling according to its owne true worth, not after the price or meaneneſſe of the abiliments wherewith it is cloathed: If ſome garments be courſe, yet they may ſerve to defend from cold; others, beſides warmth, give grace and comelineſſe to the body; there may be good uſe of both; and perhaps one and the ſame veſture may ſerve for both purpoſes. It is an old and ſure rule in Philoſophie, That degrees do not diverſifie the kinds of things; The ſame fire that flaſhes in the Tow, glowes in the Iuniper; if one gold be finer than another, both are gold; if ſome pearles be fairer than other, yet their kinde is the ſame; neither is it otherwiſe in callings and profeſſions. We have knowne ſome Painters, and in other Profeſsions many ſo eminent, that their skill hath raiſed them to the honour of Knighthood; in the meane time their worke and calling is the ſame it was. But what doe I go about to give light to ſo cleare a truth? If therefore it ſhall be made to appeare, that the Epiſcopacie of this Iſland is for ſubſtance the ſame with that of the firſt Inſtitution by the Apoſtles, howſoever there may have beene through the bounty of gracious Princes, ſome additions made to it, in outward dignity or maintenance; The cauſe is ours.
§. 17.
The tenth ground: That thoſe Scriptures whereon a new and different forme of government is raiſed, had need to be more evident and unqueſtionable, than thoſe which are alledged for the former, rejected.
TEnthly, It cannot but be granted, That thoſe paſſages of holy Scriptures wherein any forme of government (different from the anciently received and eſtabliſhed) is pretended to be grounded, had need to be very cleare and unqueſtionable; and more evident and convictive than thoſe, whereon the former (now rejected) policy was raiſed: For, if only Scripture muſt decide this queſtion; and no other, either evidence or judgment will be admitted beſides it; And if withall there be difference concerning the ſenſe of the texts on either ſides alledged; it muſt needs follow, that the clearer Scriptures muſt carry it, and give light to the more obſcure: we are wont to ſay, that poſſeſſion is eleven points of the Law; ſurely where that is had, and hath long been held, it is fit there ſhould be a legall ejection, and that ejection muſt bee upon better evidence of right; If therefore the Church of God have beene quietly poſſeſſed of this government by Biſhops, for above theſe ſixteene hundred yeares, it is good reaſon the ejectors ſhould ſhow better proofe than the ancient poſſeſſours, ere they be outed from their Tenures: And what better proofe can there be than more cleare Scripture? Shortly then, if it ſhall bee made to appeare, that the Scriptures brought for a lay-Presbytery are few, doubtfull, litigious, full of diverſe and uncertaine ſenſes, and ſuch as many and much clearer places ſhall plainely ſhow to be otherwiſe meant by the Holy Ghoſt, than theſe new maiſters apply them: then it cannot be denied, that the lay-Presbytery hath no true footing in the Word of God, and that the old forme of Adminiſtration in an imparity of Miniſters ought onelyonly to be continued in the Church.
§. 18.
The eleventh ground: That if Chriſt had left this pretended order of government, it would have ere this time been agreed upon, what that forme is, and how to be managed.
ELeventhly, I may well take it for granted, neither can it reaſonably be denied, that, if the Order which they ſay Chriſt and his Apoſtles did ſet for the government of his Church (which they call the Kingdome and Ordinance of Chriſt) be but one, and that certaine and undoubted, then certainly it muſt, and ſhould, and would have beene, ere this, agreed upon by the abettors of it, what, and which it is. For it cannot without impiety be conceived, or ſaid without blaſphemie, that the Sonne of God ſhould erect ſuch a Kingdome upon earth, as, having lyen hid for no leſſe than ſixteene hundred yeares, cannot yet be fully knowne and accorded upon: ſo that the ſubjects may be convinced, both that it is his, and by what Officers and what rules it muſt be managed: If then it ſhall be made to appeare, that the pretenders to the deſired Diſcipline cannot yet, all this while, agree upon their verdict, for that kingdome of Chriſt, which they challenge; it will be manifeſt to every ingenuous Reader, that their platformes of this their imagined kingdome, are but the Chimericall devices, and whimſies of mens braines, and worthy to bee entertained accordingly.
§. 19.
The twelfth ground: That if this which is challenged, be the kingdome of Chriſt, then thoſe Churches which want any eſſentiall part of it, are mainly defective, and ſcarce any at all entire.
TWelfthly, It muſt be yeelded, that if this, which they call for, be the Kingdome and Ordinance of Chriſt, then it ought to be erected and maintained in all Congregations of Chriſtians all the world over; And that where any eſſentiall part thereof is wanting, there the Kingdome of Chriſt is not entirely ſet up, but is ſtill mainly defective. If therefore it ſhall appeare, that even in moſt of thoſe Churches which doe moſt eagerly contend for the Diſcipline, there neither are, nor ever were all thoſe ſeverall Offices, which are upon the liſt of this ſpirituall Adminiſtration, it will irrefragably follow, that either thoſe Churches doe not hold theſe offices neceſſary, which having power in their hand, they have not yet erected, or els that there are but very few Churches (if any) upon earth rightly conſtituted, and governed; which to affirme, ſince it were groſſely uncharitable, and highly derogatory from the juſt glory of Gods kingdome under the Goſpell, it will be conſequent, that the device is ſo lately hatched, that it is not yet fledge; and that there is great reaſon rather to diſtruſt the plots of men, than … condemne the Churches of God.
§. 20.
The thirteenth ground: That true Chriſtian policie requires not any thing abſurd or impoſſible to be done.
THirteenthly, I have reaſon to require it granted, That true Chriſtian policie requires not any thing which is either impoſſible or abſurd to be done; If therefore it ſhall be pretended, that upon the generall grounds of Scripture, this ſacred Fabricke of Diſcipline raiſed by the wiſedome of ſome holy and eminent reformers, conforme to that of the firſt age of the Church, it is meet it ſhould be made manifeſt, that there is ſome correſpondence in the ſtate of thoſe firſt times, with the preſent; and of the Condition of their Churches with ours: Otherwiſe, if there be an apparent difference and diſproportion betwixt them, it cannot ſound well, that one patterne ſhould fit both. If then both the firſt planters, and the late reformers of the Church did, that which the neceſſity of the times would allow; this is no preſident for the ſame perſons (if they were now living) and at their full liberty and power; neither can the Churches of thoſe Cantons or Cities, which challenge a kinde of freedome in a Democraticall State, be meet examples for thoſe which are already eſtabliſhed under a ſetled Monarchy: If therefore it ſhall appeare, that many foule and unavoidable inconveniences, and, if not impoſſibilities, yet unreaſonable conſequences will neceſſarily follow upon the obtruſion of a Presbyterian government upon a Nationall Church otherwiſe ſetled, all wiſe Chriſtians who are members of ſuch Churches, will apprehend great and juſt cauſe why they ſhould refuſe to ſubmit, and yeeld approbation to any ſuch novell Ordinances.
§. 21.
The fourteenth ground: That new truths never before heard of, eſpecially in maine points, carrie juſt cauſe of ſuſpicion.
FOurteenthly, It muſt be granted, that, Thoſe truths in Divinity which are new and hitherto unheard of in the Church, (but eſpecially in thoſe points, which are, by the fautors of them, held maine and eſſentiall) carrie juſt cauſes of ſuſpicion in their faces, and are not eaſily to be yeelded unto; And ſurely, if according to Tertullians rule, quod primum verum, That the firſt is true, then the lateſt is ſeldome ſo, where it agrees not with the firſt. After the teeming of ſo many ages, it is rarely ſeene,Liberum eſſe praeter & contra ſanctorum Patrum & Doctorum ſententiam, in religionis doctrina innovare. Alphonſ. Var. Toletan. de Stratagem. Ieſuit. that a New and Poſthumous verity is any other than ſpurious. It was the poſition (it ſeemes) of Poza the braine-ſick Profeſſour of Divinity, ſet up by the Ieſuites at Madrill; That it is free for any man beſides and againſt the judgement of the holy Fathers and Doctors, to make innovations in the doctrine of religion; And for his warrant of contemning all ancient Fathers and Councels in reſpect of his owne Opinions, borrowes the words in Eccleſiaſticus; Concil. Conſtantinop. Act. 5. Eccleſiaſt 25. foreign.cited by the Councell of Conſtantinople; Beatus qui praedicat verbum inauditum, Bleſſed is he that preaches the word never before heard of; impiouſly, and ignorantly marring the text, miſtaking the ſenſe, belying the Authour, ſlandering the Councell; the miſpriſion being no leſſe ridiculous, than palpable; For, whereas the words are (foreign) in auditum; he turnes them both into one adjective (inauditum) and makes the ſentence as monſtrous, as his owne ſtupidity. Pope Hormiſda in his Epiſtle to the Prieſts and Deacons of Syria, turnes it right, Qui praedicat verbum in aurem obedientis; He that preaches a word to the obedient; farre bee it from any ſober and Orthodoxe Chriſtian, to entertaine ſo wild and wicked a thought; he hath learned, that, the old way is the good way,Ier. 6.16. and wil walk therin accordingly; and in ſo doing, finds reſt to his ſoule; he that preacheth this word, is no leſſe happy, than hee that obediently heares it; neither ſhall a man finde true reſt to his ſoule, in a new and untrodden by-way. If therefore it ſhall be made to appeare, that this government by lay-Presbyters, is that which the ancient, and ſucceeding Church of God never acknowledged, untill this preſent age, I ſhall not need to perſwade any wiſe and ingenuous Chriſtian (if otherwiſe he have not loſt the free liberty of his choice) that he hath juſt cauſe to ſuſpect it for a miſgrounded novelty. For ſuch it is.
§. 22.
The fifteenth ground: That to depart from the judgment and practice of the univerſall Church of Chriſt ever ſince the Apoſtles times, and to betake our ſelves to a new invention, cannot but be (beſides the danger) vehemently ſcandalous, &c.
LAſtly, it muſt upon all this neceſſarily follow; that to depart from the judgement and practice of the univerſall Church of Chriſt ever ſince the Apoſtles times, and abandon that ancient forme wherein we were and are legally and peaceably infeoffed, to betake our ſelves to a new one, never, till this age, heard of in the whole Chriſtian world, it cannot but be extremely ſcandalous, and ſavour too much of Schiſme. How ill doth it become the mouth of a Chriſtian Divine, which Parker hath let fall to this purpoſe;Quod duo foreign poſuerit. Park. Polit. Eccleſ. l. 2. c. 5. Who dareth to challenge learned Caſaubon for propoſing two means of deciding the moderne controverſies, Scriptures, and Antiquity; what more eaſie triall can poſſibly be projected? Who, but a profeſt Novelliſt can diſlike it? foreign was the old and ſure rule of that ſacred Councell; and it was Salomons charge, Remove not the old land-marks. Prov. …If therefore it ſhall be made to appeare, that Epiſcopacie, as it preſuppoſeth an imparity of order and ſuperiority of government hath been a ſound ſtake pitched in the hedge of Gods Church, ever ſince the Apoſtles times; and that Parity and lay-Presbytery are but as new-ſprung bryars, and brambles, lately woven into the new-plaſhed fence of the Church; In a word thus, if it be manifeſt, that the government of Biſhops in a meet and moderate imparity, in which we aſſert it, hath been peaceably continued in the Church ever ſince the Apoſtolicall Inſtitution thereof, and that the government of lay-Presbyters hath never beene ſo much as mentioned, much leſſe received in the Church, untill this preſent age; I ſhall need no farther argument to perſwade all peaceable and well-minded Chriſtians to adhere to that ancient forme of Adminiſtration, which with ſo great authority is derived unto us, from the firſt Founders of the Goſpell; and to leave the late ſupply of a lay-Presbyterie to thoſe Churches, who would, and cannot have better.