Hiera dakrya, Ecclesiae anglicanae suspiria, The tears, sighs, complaints, and prayers of the Church of England setting forth her former constitution, compared with her present condition : also the visible causes and probable cures of her distempers : in IV books / by John Gauden ...

CHAP. XIX.

THere are severall grand pleas in behalf of Primitive and Catholick Episcopacy, which I here crave leave to produce and urge in a way different from other mens pens, before all Learned, Godly and Consci∣encious Christians, Ministers and others; not onely in order to relieve oppressed Episcopacy, but also to re∣duce them to an happy reconciliation, and this Church to the state of a setled and uniform Reformation or Religion, which will hardly ever be obtained in England by the violent and partiall exclusion of the ancient Rights, pristine Power and evident priviledges of Episco∣pacy, unlesse the Antiepiscopall parties can take care to burn or smother all Monuments of true Antiquity, or to banish all excellent books, ancient and modern, which have asserted it, or at least forbid their new seminaries and all Scholars the reading of them. If they cannot rid the world of these bookes, then they must make some sharp Index expurgatorius, which shall blot out the words of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Episcopus, Antistes, Praepositus, summus Sacerdos, Pastor, Pater, with those of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ••aterni∣tas, Eminentia, Dignitas, Sanctitas, Authoritas, and other like expressi∣ons, setting forth the eminent dignity and ancient authority of Epis∣copacy in all Churches; which expressions are so frequent and conspi∣cuous in all Ecclesiastick writers, Greek and Latin, that the starres in the firmament are not more numerous or more illustrious in a clear night, or the Sun-beames shining at bright noon.

The Native, Primitive, Apostolick, Catholick and Divine splen∣dor of Episcopacy cannot be eclipsed, without darkning the faces of all Churches and all Christians. Nor in effect will it ever be done, unlesse its implacable enemies can take care by their cunning activity, that none shall be Students, or Preachers, or Professors of Christianity, or of true Divinity in England, but such as will be content first to be blinded and hoodwinckt as to all knowledge of Antiquity; next, that their Disciples shall take the measures of their Religion, Ordination, Church-order, Ecclesiasticall Jurisdiction and Christian Communion, not from Jerusalem, or Antioch, or Ephesus, or old Rome, or any other famous, Catholick, Primitive Churches, (which were all under Episcopall inspection, and in its Communion) but from Geneva, Francfort, Amsterdam, Arnheim, or Edenbrough; and this since they have pretended (of later yeares) to be wiser

than their Teachers and first Founders in Christianity, grown more Eagle-ey'd in Church-affaires than all Antiquity, and all Churches in the world: whose constant consent and Catholick Testimony in the point of Episcopacy, as an Apostolick institution, custome and succession, is (I conceive) as much to be credited for the certainty and fidelity of it, as it is for the Scripture-Canon received, preserved and delivered to us, or for the two Sacraments to be used, or for the Lords day to be observed, or for Presbytery it self, or for any ordain∣ed Ministry distinct and authoritative: for none of these, as to the Historick and Catholick attestation of them, is more ancient or more evident than Episcopacy. Sure, if the ancient Church were faithfull in all other things of universal use and reception, it is not to be suspected as to this great depositum of Ecclesiastick Order for gubernative Power, Authority and Jurisdiction, in what hands it was setled and deposi∣ted for the Churches future peace and constant good Government to all posterity; it being equally impertinent to affirm, first, that Church-Government and Governours were needlesse for the Church, or that it was not ordered by the Apostles, (that is, by the Spirit and wisdome of Christ,) or that it is arbitrary and mutable every year, as men have a mind to novelty and sedition, or lastly, that those holy men who immediately succeeded the Apostles did vary from their rule and prescription, changing Presbytery or Inde∣pendency into a Presidentiall or Episcopall primacy; which is a thing incredible, considering the purity, exactness, and holy pertinacy of Primitive Churches, as to what was of Apostolicall Tradition, as Tertullian rarely expresseth it in his book of Prescription against He∣resies.

So that my first pregnant consideration, perswading you (O wor∣thy Gentlemen, with my brethren of the Ministry, and all my religious Countrymen) to look upon right Episcopacy with a more propitious and favourable eye, is taken from the great credit and just veneration which is due to Antiquity, there where we find a Primitive practise and Catholick consent; and this not onely no way contrary to or diverse from, but most consonant and every way agreeable to the mind of Christ and the wisdome of God, which the Church hath de∣livered to us in the holy Scriptures. It is not to be doubted but the streame of Christianity ran clearest, the neerer it was to the Aposto∣lick fountaines, as in purity of Doctrine, and simplicity of Devotion, so in the Discipline, Order and Government of the Church, as to that power and authority which is meet in all offices and Ministrations. Who can deny that the Primitive Churches and Pastors best under∣stood the appointments of Christ and his Apostles in this point of Go∣vernment, as in all things else, when they had such an anointing of the Spirit and Truth to teach them how to constitute and govern all Churches, as needed not any Presbyterian or Independent Tutors to teach them new modes? who are, as Irenaeus speaks of some Inno∣vators in his time, much younger than those Bishops who were the successors of the Apostles; who as they could not possibly be

ignorant of the Apostolick appointment, so, nor probably could they be so impertinent, as presently to alter it even in the first Cen∣tury, while some Apostles or Apostolick men were yet living, and not onely preaching as Presbyters, but so ruling as Presidents or Bishops among them and above them, that they were far enough from the Incubus of popularity, or the Polypus of parity, among Mini∣sters: Both which methods must have left the enlarged and nume∣rous Churches of Christ either Acephalists, confused without any head, or Polycephalists, burdened with many heads, and divided into infinite fragments, far enough from any such influence and autority, God knows, as was capable to preserve such large combinations of Churches as then and after were combined, in any regular order, subordination and communion, wherein primitive Churches (as in all other things) most excelled; being furthest from any such distra∣ctions, defectivenesse or deformities, as are monstrous in Christianity, because most contrary to those constant proportions of Modesty, Humility, Order, Wisdom, Peace, Unity and Polity, which God hath set before all sober men, and specially wise Christians, both in reason and religion, in the systeme of all bodies natural or social, in all communities civil and military, oeconomick or politick, yea in all magistracies or eminencies, which are either paternal, fraternal, or despotical. In the ordering of all which there ever is and must be some Parent or Elder brother, or Master, or Chieftane, or Superiour, or Commander, who in a kind of Episcopacy over-see and over-rule those that are under their several charges, and within the several combinations: which order strictly established by God in his ancient Church of the Jews, can never be made to appear either as Paradox or Heterodox from the wisdom and will of God in the several families, fraternities or polities of his Christian Church; nor may it be thought that in this Christ suffered his Church to erre a Catholick error, which in all things else he ever preserved (according to his promise) from all general defection. Can it then seem other then Juvenility, Peevishness, Partiality, Pride, Petulancy, Love of no∣velty, and factious inclination, or some other impotent passion, (which may, as diseases, be sometime too popular, prevalent and Epidemick among Christians) so grosly to blemish, suspect, despise and discredit (as some do) the veracity and fidelity of the Church of Christ, in the point of Catholick Episcopacy, as most ancient and ve∣nerable? which is indeed, and ever was, both used and esteem∣ed as he onely crown and completion of all well-governed Chur∣ches, as in latter, so in primitive times; before whose gray head and reverent age it well becomes such Novices as we are to rise up and pay a due respect.

Since (then) presidential or paternal Episcopacy is (beyond all cavil or dispute) the elder Brother by far to Presbytery or Independency; since it had possession, as in all other, so in these British Churches (of which Tertullian, who lived in the second Century after Christ, makes mention) from the first Constitution of them in their just propor∣tions

(which St. Jerom calls Adultas ecclesias, adult or full-grown Churches, which had attained their due stature and dimensions;) since the quiet possession and long prescription of fifteen or sixteen hundred yeares, is a valid title in justice, and invincible prejudice against all novell pretenders, and violent disseisors of Episcopacy; it were but modest and ingenuous, reasonable and religious, equall and charita∣ble, for all Ministers and others of any Learning, Worth and Honesty (as many I hope are of all sides) to make some handsome, if not re∣tractations, yet retrogradations and returnes toward this Apostolick and Catholick, Ancient and Primitive Episcopacy.

O How well would it become Presbyterians and Independents, that have a due sense of things comely, honest, praise-worthy and honora∣ble, in stead of making up their new Associations, which is but a marri∣age or medly of Presbytery and Independency, to offer, or receive some faire offers and fraternall proposalls, in order to an happy accommoda∣tion with those Learned and worthy men, who are still firme to the Episcopall interests and just Authority, as Ancient, Primitive and Catholick; which are not to be slighted by any men of Learning and Worth, however the Cause may be more afflicted, and the men lesse favoured at present?

It ill becomes any Grave, Godly and ingenuous men, still to take those poor advantages against Episcopacy which arise from popu∣lar ignorance, vulgar prejudices or covetous jealousies; much lesse from the plebeian petulancies used against all Bishops, and the undeserved depressions faln on many Episcopall Divines, over whom disdainful∣ly to triumph, and with a kind of scorne to crow and insult, is both base and barbarous: nor is it much more ingenuous, to pass them by with a supercilious silence and neglect; which I see some new ma∣sters affect to do, counting them all as unsavoury salt, not fit to be gathered from those Dung-hills on which they have been cast, (God knows, not for want of savour in themselves, but of favour from others.) A third sort there are of Associaters, who that they might seem more civil and candid to Episcopacy, and to Episcopal Ministers, of whose worth they are convinced as much as of their sustained injuries, have sometime (yet not without the strictures of some brow and glorying) invited them to joyne with them, that is, to subscribe and submit to their new Associations. For in these (as the designe and Opera is laid) those men whose judgement and conscience hath most confined and confirmed them to Episcopacy, must either as Cy∣phers signifie nothing, and when they convene, but sit still and say nothing, (being onely tame Spectators of other mens rare activities, who would fain Christen their Presbytery and Independency with some drops and sprincklings of Episcopacy, and so have some Episco∣pall Divines as Gossips to their new Births;) or else they must first as good as openly renounce Episcopacy, and desert their former both opinion, Ordination and station in the Church as Christians and as Ministers; next, they must admit the rare and new invention of a particular Church-Covenant, as they call it, or an incorporating en∣gagement,

by word or subscription, contrary to what they formerly had explicitely passed to this Church and its Government in their ordi∣nation and subscription, yea and beyond that Baptismall Covenant, which every Christian professor ownes as the badg or bond of his admission into Communion with Christ and his Church, both Ca∣tholick and congregationall, generall and particular. This (it seemes) must now not at all be owned, or slighted, nulled and forgotten by the superfetation of a new form of Christian confederation more solemn, sacred and obliging (as they fancy) to Christian duties, than that was, which was solemnly made in the presence of the congrega∣tion, ratified in the blood of Jesus Christ, and testified in the Name of the Father, Son and Holy Ghost: yea and after this the poor Epis∣copall Divines, if they will gently comply, and for feare Associate, must quietly permit either the community of the people, or the pa∣rity of the Presbyters (in their severall lesser bodies and congregati∣ons, or in their greater classes and conventions) to challenge to themselves the plenary, sole, absolute, perfect and unappealable power of not onely ordination, which of old they never had, as St. Jerom confesseth, but of all Ecclesiasticall Jurisdiction and Disci∣pline, and this under the conduct and auspicious management of one∣ly some Diurnall Dictator, some temporary prolocutor, or extempora∣ry moderator, who is (forsooth) to have the Image of a superficiall Bi∣shop, and the shadow of a short-liv'd superintendent; a thing meerly occasional and unauthoritative as to any office or power inherent in him, or of right to be challenged or exercised by him, enjoying one∣ly an horary, arbitrary and humane presidency, for fashion and civility sake, without any Ecclesiasticall, eminent or constant Authority residing in him as derived from Christ, the Apostles or their succes∣sors, or any Churches custome, designation and consent in former times.

Such as was ever committed to, owned in, and used by the Bishops of the Church, as regularly succeeding to the Apostles in that ordinary eminency of power, which was necessary to keep both Presbyters and all Christian people and Churches good Order, Peace and Unity; which blessings they never more enjoyed, or more happily, than under a right Episcopacy.

Whose cause, however of later yeares it hath been run down and trampled in a hurry under foot by some men in England, Scotland and Ireland; yet hath it suffered no reall diminution as to the true Ho∣nor of its Apostolick Authority, its Primitive Antiquity, its Catholick succession, its high descent, and its holy Originall: which was never denyed or much disputed by any men of any considerable Learning and Piety, till these later Dog-dayes, in which not onely some single Stars of nebulous and dubious light, but whole Constellations of them, like Sirius or the Canicular Juncto (erected under the new name and figuration of Smectymnuus, to calculate the Nativity of a new Re∣formation) became Lords of the Ascendent; being filled, contrary to their former Conformity and declared submission, with a very un∣benigne,

that I say not malignant, influence, not only against Episcopa∣cy, but in effect against the whole visible Constitution of this Church, in which (as Goods in a sunk ship) all things are much wasted and abased by the ruine of Episcopacy. Their destructive fires (kindled from the colder parts of this Island) first flamed into strange Logoma∣chies, thredbare cavillings, and triviall strifes about Words and Names; as if after sixteen hundred years, all the Christians and Mi∣nisters of England, its Princes and Parliaments, its Synods and Councels, yea all the Christian world elsewhere, were to be Cate∣chized by a few petty Presbyters (in comparison) and their Scot-English Assembly, what the names of Bishop and Presbyter, of Pastor and Teacher, of Elder and Ruler, of Helps and Governments, of Apostle and Evangelist, of Ecclesiastical Stars and Angels did mean: which not onely all Writers, but all times and practises of all Churches had sufficiently interpreted, and cleared from the first promiscuous use of some general names (which called the chief Apostles Prophets, Evangelists, Bishops, Presbyters, Elders, Ministers and Deacons too; in whose offices, authorities and duties, there were real and great differences) to more proper and peculiar distinctions, according to the several ranks, degrees, orders, offices and powers then esta∣blished in the Church.

After the Squibbs and Crackers of paper had been lighted, and cast in the face of venerable Episcopacy, at last (as the manner is) things came to dreadful Chiromachies, such scufflings and fightings with hands and arms of flesh against that Government, (which is as the Ancient of dayes) that they looked more like that Gigantomachy, the Giants assaulting Heaven and the Gods, than that Good fight of faith, which ought to contend earnestly onely for that which was once uni∣formly delivered to all true Saints, and received by all true Churches of Christ, in doctrine, order and government: among whom all lesser disputations and differences circumstantial (rising among good Chri∣stians) were wont to be fairly debated and determined in lawful Assemblies, in Ecclesiastical Synods, and National or general Coun∣cils; from which Christian and Orthodox Bishops were never either terrified or excluded, but principally called and admitted as the chief Fathers of those holy Oeconomies or Christian Polities: Nor was Episcopacy ever condemned by any of those Councils, Synods or As∣semblies in any Age of the Church; much less was it ejected and ex∣tirpated as uselesse, unlawful and abominable, no not by any Synods and confessions of any Protestant and reformed Churches of note; notwithstanding they could not conveniently enioy the blessing of it, (for so they accounted it) either by reason of the petulancy of people, or the impatience of civil Magistrates, or the Sacrilegious hu∣mours and designes of all against the Clergy.

After all these prepossessions and just presumptions thus challen∣ged to the cause and state of Episcopacy, in point of its venerable and undeniable Antiquity, I cannot but offer to its still scrupulous or implacable Adversaries these following Quaeres.

1. How sad (I beseech you) and wretched, how confounded and astonished must the awakened Consciences of those men be, who have been the chief Authors and Fautors of our late troubles, variati∣ons and miseries, chiefly upon the account of their Antiepiscopal Antipathies, if after all these combustions, perturbations and plunder∣ings of Religion, which have rather pleased mens private passions and opinions, than any way profited the publick welfare of this Church or State; if (I say) these great sticklers against Episco∣pacy should be either grosly mistaken, or malitiously perverted from the right path, that good old way, of which former Ages can better inform us, then those that are but of yesterday, and can know no∣thing but by their light?

2. What if it should be as true, as it is most probable (because gene∣rally so believed in all Ages, parts and places of the Church) that the cause of Primitive Episcopacy is indeed the cause of God, of Christ, and of the whole Church; the cause of all the Apostles, of all Primitive Bishops their immediate successors, yea the cause of all true Presby∣ters and all true Christians; a cause in which the glory of God, the wisdome of Christ, the honor of the Apostles, the fidelity of their successors, the credit of the Church Catholick, the comfort and au∣thority of all true Ministers, the surest test and Character of due Ordination, the peace and unity of all good Christians, are bound up and mainly concerned?

3. What if these new masters, these sharp censors and imperi∣ous dictators, (whom perhaps not Piety so much as Policy, not Re∣ligion but Reason of State, not reforming severities, but needlesse jealousies and imaginary necessities, have put upon such violent stick∣lings against Episcopacy, and reprobating all worthy Bishops) what if they have been deceived themselves and deceivers of others in that point? which is much more veniall to think and say of the very best of them, than to passe any such censure or suspicion of error or igno∣rance upon all Churches, even in their purest and Primitive Anti∣quity, when one spark of Martyrly zeal, which was as holy fire from Gods Altar, had more divine light and heat in it, than all the blazes and flashes of Moderne Zelotry.

4. I do in all Christian candor demand of the severest Presbyte∣rian and sharpest Independent, whether, when they ask of the gene∣rations of old, and enquire of all Ages from the beginning of Christian Churches, whether ever they find any Christians or congregations at any time either Christening or Churching themselves, either by their own vote, choise and authority, or by separating from their ordained Presbyters and Bishops, which were sound in the faith, and regular in their administrations, who had duly taught, baptized, confirmed and ruled them in the Lord. When did any Presbyters or Ministers ever pretend to ordaine themselves or one another without some Apostle or Bishop? When, where, and by whom was the first Schisme, Rupture or Chasme of Ecclesiasticall parity, as to Mission and Com∣mission, begun? When and where was the first intrusion or encroach∣ment

upon the pretended authority of Presbytery made by Episcopacy? Did not all Presbyters owe & ever own their legitimate birth & breed∣ing to their respective Bishops? whose Authority was ever as much a∣bove meer Presbyters in degree and office, as it was before them in the order of nature and causality, no lesse than in time and antiquity.

5. If (then) all the novel presumptions, pretentions and objections of either Presbytery or Independency against Primitive, Catholick, and Apostolick Episcopacy, should in earnest be nothing but passionate, false and frivolous mistakes, arising from ignorance and error, car∣ried on by envy and arrogancy in many men; O what needlesse troubles, what heedlesse angers, what inordinate furies, what dreadfull disorders must they all this while have been guilty of? what cause∣lesse contentions, innovations, confusions, vastations, have they brought into the Churches of Christ? what cruell and uncharitable conten∣tions have they raised, as elsewhere, so in this famous and flourishing Church of England? without any just cause, God knowes, and be∣yond the merits of Episcopacy, even in its greatest defects, declina∣tions and deformities; to which as all holy Institutions may in time be subject, so they ought to be humbly, wisely and moderately re∣formed by the prayers, teares, counsels, honest and orderly endea∣vours of all sober Christians, of all sorts and sizes, in their places and stations, with due regard to the first pattern and originall.

But certainly, as the whole order and office of Presbytery, (which may have had its personall depravations also) so the ancient and venerable Authority of Episcopacy, as to its Primitive Institution and Catholick succession, ought not on any hand to be utterly ruined, rased and extirpated root and branch, by any tumultuary rashnesse or popular precipitancy; which can never become any Church of Christ, or any wise and godly Christians: nor can such methods of sharp and soure Reformations ever end in the peace or comfort of good men; who, (if they find themselves guilty of excesses, so dan∣gerous and destructive to the true Church, true Religion and true Reformation) have nothing lesse to do than to persevere in their extravagancies, or pertinaciously to assert their former transports: yea they have nothing more to do speedily and conscienciously, than humbly to recant, seriously to repent, and effectually to amend, as much as lies in their power, the affronts and assaults, the breaches and wasts they have made of the Churches Peace and Unity, Power and Authority, by returning to that duty which they owe to God, and that obedience they owe to their spirituall Governours, and that reverence which they owe to uniform antiquity; which so fully commends the presidentiall authority of Apostolicall and Primitive Episcopacy. Their first errors may be weaknesse, but their obstina∣cy must needs be wickednesse; who still sin when they are convinced, silenced and afflicted.

6. What if after all this dust and noyse, which hath so blinded and deafned the eyes and eares of many Presbyters and people, that they cannot and will not see the Truth and Testimony of Antiquity,

(which is no lesse cleare for the presidentiall authority and eminency of Episcopacy, than for the subordination, counsel and assistance of Presbytery) what if it should be the mind of God, the order and In∣stitution of Jesus Christ, the designation and direction of his bles∣sed Spirit, evidently signified and setled in and by the blessed Apostles, in all Primitive Churches, and so continued to this day, accor∣ding to the measures of Divine Wisdome and Order, (though not without mixtures of humane infirmities and disorders, incident to all holy Institutions?)

7. What if after all these seditious and schismaticall distempers in Ministers and people, the Lord should say to these refractory and irreconcilable spirits against Episcopacy, as he did to the Jewes when they revolted from Samuels Government, They have not rejected you (O my faithfull servants the Bishops, whom I have constituted and used in all ages as vigilant Over-seers, and wise Rulers of my flock,) but they have rejected me? who in this point of Episcopacy, have so sufficiently declared my will and pleasure to all the world, that no Church was ever ignorant of it, or varied from it, being manifested from heaven, First, in the evident instances of divine wisdome, among the Jewish Church and Priests; yea as it is an orderly and guber∣native method in all societies, where right reason, and so true Reli∣gion, necessarily command and commend superiority and subjection: Secondly, in the paterne and Rules of Ecclesiasticall Polity, set down by my Son Jesus Christ, and followed by his Apostles, who setled all Churches in such an orderly subordination: Thirdly, in the con∣stant custome and Catholick testimony of all succeeding Churches, whose joynt suffrages and uniform practises in cases of any darkness, dispute or difficulty (where Scripture-precepts may seem lesse clear and explicite) ought by all sober Christians to be esteemed as the safest measures of conscience, and surest rule of religious observance, especially as to things of outward Polity, Order and Government; nor may any novel inventions or pretentions never so specious be put into the balance against the Authority of the Catholick Church, which is the pillar and ground of Truth, the great Directory of Eccle∣siasticall prudence and practise.

8. What if the Great God of order, peace and truth, (as well as so many learned and godly men, so many famous and flourishing Chur∣ches in all Ages) should by beating or scaring men from their popular prejudices, pitiful subterfuges, and sinister designes, thus mightily plead the cause of true Episcopacy, against all those who have spoken and done so many perverse things against that excellent government? What if he should by some powerful means rebuke their confiden∣ces, as he did Job's? justly demanding of these Destroyers, Where is that Wisdom, that Modesty, that Gentleness, that Charity, that Moderation, that Humility, that Gravity and Christian Caution which became godly men to their betters, to such a Church and to such worthy Bishops as were the Governours of it under God and the King? Could you be ignorant of the learning, graces, virtues,

merits and worth which were in Bishops, suitable to their lawful Au∣tority? Did you not know, and with some repining see, how justly they were preferred before Presbyters and People, as every way fittest to be over and above them? Are these immoderations and injuries the wayes of true Religion and Reformation? Can there be true piety without charity, yea without equity or pitty? If evil men are not to be injured, much less good men, good Ministers, and least of all good Bishops, which were not wanting among you.

May not thus the lightnings of Gods rebukes be clearly seen, and the terrors of his thunders be justly heard, and the blastings of his displeasure be felt, by all the unjust, tumultuary, malicious and implacable enemies of venerable Episcopacy? Methinks I hear the Divine Majesty thus uttering his glorious voice against them:

O foolish People! O unthankful Nation! O degenerous Christians or deformed Church, not worthy to be beloved of God, or happily governed by wise men! Do you thus requite the Lord, and thus despise all the ancient Churches of Christ, by forsaking, yea reject∣ing your own mercies and happiness? Is it a small thing that you have broken through all Laws, and the arm of mans civil authority, but will you also contend against the power of God, and the wis∣dom of Christ? whose out-stretched arm in the way of Episcopacy hath been in all Ages a defence and refuge to his Church. Should you, beyond the boldnesse of Balaam, dare to curse what God hath not cursed, or to defie what God hath not defied, but signally owned with his blessing in all Ages and Churches?

In seeing do you not see, and in reading do you not understand, the constant methods of Gods guiding and governing both this and all other Christian Churches? How hath a novel zeal, but not ac∣cording to knowledge, blinded your minds? Who called the first Apostles to be chief Bishops over all Churches? Who supplied the Apostasie of Judas by the Election of Matthias to his Episcopacy? Upon whom did the power of the Holy Ghost first come? Who pla∣ced Bishops immediately after them in all completed Churches through the world? What planted, preserved, united and refor∣med them, but that Apostolical, that is, the Episcopal autority, assisted by such Presbyters, whom they ordained to part of the Office, Labour, Honour and Ministry? Who were the chief Cham∣pions of the Gospel, but the venerable Bishops in all Ages? Who were the most resolute Confessors? holy Bishops: Who the most glorious Martyrs? excellent Bishops: Who were the most Learned and Valiant Asserters of the Orthodox faith, Primitive pu∣rity, sanctity, order and harmony, becoming Christian Churches, but admirable Bishops? Who were counted the prime Starres in the hand of Christ? Who were called by way of eminency Angels by him, but the chief Presidents and Bishops of the seven Churches?

To whom was Divine Power first given and after derived,

not onely to teach and feed, but to ordain Presbyters and Deacons, also to rebuke, rule and govern both Presbyters, Deacons and People, (as St. Paul enjoynes) but to holy Bishops, in the persons and patterns of Timothy and Titus, Archippus and others, whose Authority as such, no man ought to despise? Who were they that wounded and destroyed the Great Behemoth and Leviathans of prodigious errors and spreading heresies in the four first Centuries, but incompara∣ble Bishops, such as were Irenaeus, Athanasius, Epiphanius, Au∣gustine, Ambrose, Hilary, Prosper, both the Cyrils, the Basils, the Gregories and others? Who quenched the wild-fires of Schisme and faction among Christian people and Ministers, but excellent Bishops, such as Clemens, Ignatius, Cyprian, both the Dionysiu's, Austin, Optatus, Fulgentius and others? By whose sweat and blood, next after the Apostles, were the plantations and necessary Reformations of Churches watered and weeded, but by the vigi∣lancy and industry of worthy Bishops, both in their single capa∣city and in their joynt Synods or Councills? wherein Bishops, as the Representatives or chief Fathers of all Churches as the families of Christ, might orderly meet, duly deliberate, and autoritatively determine, what seemed good to the Spirit of God and to them, for the Churches Purity and Peace, according to the Scriptures pre∣cept and Catholick practise. Who were those renowned Pastors and Preachers of old that mitigated the Spirits of great Princes, that converted many Nations, that baptized mighty Kings and Emperours, that advanced the Gospel beyond their Empires, and set up the Crosse of Christ above their Crownes, not in soveraign∣ty or civill power, but in the Divine Empire of Verity, Sanctity and Charity? Who moderated the Spirits and passions of persecu∣tors? Who convinced them of their errors, resolved their scruples? who condemned their sins? who terrified their consciences? and who either raised or restored them (through repentance) to the peace of Christ and his Church, but heroick, wise and invincible Bishops? Who have been the chief Luminaries in all Churches, in all Ages the Chariots and Horsemen of Israel, the prime Pillars of Pi∣ety and Peace, of Hospitality and Honour, of Order and good Government, but wise and renowned Bishops? Who furnished all Churches with fervent Prayers, devout Liturgies, convenient Ca∣techises, learned Homilies, practical Sermons, accurate Commen∣taries and excellent Epistles; with sound Decisions of Controver∣sies and Cases arising in the Church or any private Conscience? Who made up with charitable Composures all uncomfortable breach∣es and unkind differences among Christians, but pious and prudent Bishops? whose autority was ever esteemed as sacred, being ex∣perienced in all Ages to be sanative and soveraign to Religion and the Church, where they had freedom and encouragements to act as became the chief Pastors, Counsellors and Governours of the Church in all Ecclesiastick concernments.

Sure if God would have them utterly destroyed, he would not so

long have accepted such sacrifices from the hands of Bishops, both ancient and modern; nor thus mightily have pleaded the cause of Episcopacy in all Ages, and in this, both as to Gods wisdom in, and his blessing upon, that way of Church-government and Gover∣nours.

But possibly our later Bishops (especially in England, whose cause is here chiefly pleaded) were such degenerous persons, as de∣served not to bear the name, or knew not how to use the Office of a Bishop.

Doubtless (their Enemies being Judges) no place, no Age, no one Nation or Church in the world since the Apostles, ever exceeded the Bishops of England for piety and learning, for useful and exem∣plary vertues, of which I shall afterward give more exact account; no Church ever more happy, flourishing or prosperous, then the re∣formed Church of England was under such worthy Bishops, as some men so despitefully used. Could Bishops in this and all Churches be so blessed of God, and yet Episcopacy deserve to be so abhorred of men? Were the Evangelical labours of godly Bishops so plenti∣fully watered with the Dew of Heaven, and yet doth their function deserve to be rooted out of the Earth? If Episcopacy in its secular riches and honours must needs be destroyed, in order to confiscate the Churches Lands; yet at least primitive, though poor, Episcopacy might have been preserved: whose ancient eminency would have been both authoritative and conspicuous among good Christians, through the Clouds of such undeserved poverty. Though some men might presume to deprive Bishops of their deserved and lawful Estates, yet sure they were too bold to rob the Church of all excel∣lent and deserving Bishops, such as England ever afforded, both be∣fore and since the Reformation; which the Romish and Jesuitick po∣licies never hoped more effectually to deforme and destroy, than by helping to carry on the routing of Episcopacy. Certainly the excel∣lent Bishops of England were the greatest Eye-sore of the Pope and his Conclave; nor did they care to fight by their secret and open En∣gines against small or great Presbyters, so much as against these Pre∣lates, who had so long stood in their way. They knew, when these chief Shepherds were smitten, the Sheep would soon be scattered: nor were Papists ever more gratified than when Episcopacy was ex∣tirpated out of England. What if the God, the Lord of his Church, the Father of our Lord Jesus Christ, who hath laid the Government of it on the Shoulders of Christ Jesus, and he derived the external admi∣nistration or dispensation of it to the Apostles, and they to succeeding Bishops, as spiritual Pastors and venerable Fathers of his Church; what if he should thus plead the cause of Episcopacy, in the eminency of its Apostolical order and primitive authority, against all those that have spoken, acted and written so many peevish, spiteful, popular, partial and perverse things against it? What if he should lay to their Consciences what is visible to their and all mens eyes, the sad divi∣sions, miserable confusions, and horrid vastations of this Church and

the Reformed Religion, which have followed the destroying of harm∣lesse, honourable, ancient, venerable, useful and necessary Episcopacy? Would they not be infinitely ashamed, and mightily confounded for the new Modes which they have taken up, for the Oakes which they have chosen to over-shadow themselves, yea for the Briars and Brambles which they fancy as fittest to rule themselves and the Church of Christ in this Land, either by way of parity or popularity, which are not fit methods to rule their own families withall?

Will a few arbitrary precarious Presbyters, and unautoritative Preachers, or their new Associations serve their turn? Or will a few petty Congregations or Schismatizing Conventicles, here and there, scattered and scrambled together in Cities and Countries, be able to countervail the damage, or to recompence the unspeakable defects and detriments, which this Church and Nation, which all estates and degrees of Christian people have sustained, by the totall loss and overthrow of primitive Episcopacy, which was as it were smothered to death in a crowd and huddle, never legally examined or fairly con∣demned by the free and full suffrages of all estates, so as its Antiquity, worth and honour did deserve. What learned, prudent and consci∣entious Ministers, or other Christians, can be fully satisfied with those new-fashioned ordinations and ministrations of holy things, which neither they nor their Fore-fathers, nor any ancient Churches ever knew, and wherein that Divine Authority which they challenge, is so justly doubted or disputed, as by no Catholick hand or regu∣lar course committed to them?

If that Ministeriall power, which is challenged and exercised up∣on such new accounts of humane policies and later inventions, if it should really be none at all, or as weak and defective as it is dubious, for Ordination as it is for Jurisdiction; (which is very much feared and suspected by very wise and good men; especially where not want and necessity deny, but wantonnesse and wilfulnesse seek to de∣prive Christians of their true Bishop:) O how vain, how invalid, how arrogant, how insignificant must those Ministers and all their holy Ministrations appear to many Christians, who have of later years set themselves up, by a Presbyterian Commission or Popular Election, not onely without, but against their lawful Superiours; who were every way so able, so worthy, and so lawfully authorized for that office and eminency, not onely as they were ordained Pres∣byters, but as they were further consecrated Bishops, that is, placed by Christ, and appointed by the Church in an higher degree, capacity, use and exercise of Ecclesiastical power and jurisdiction, then ever was in any Presbyters? Of which eminency Episcopal as that fa∣mous Council of Nice took such care to have it continued, after the cient mode and patern of publick Election and solemn Consecration, or the Churches Benediction; so all this formality must have been very superstitious and ridiculous, if it added nothing of authority and power peculiar to them as Bishops, but onely what they formerly had re∣ceived in common as Presbyters.

Doubtless reordination, as rebaptization, to the same office and degree in the Church, was ever condemned in the Church of Christ as impious, because superfluous, a meer mockery of Religion, a taking the name of God in vaine; forbidden by the African Ca∣nons and many Councils, never practised by any but such as St. Basil the Great reports one Eustathius of Sebastia to have been, whom he calls an infamous Heretick, a notorious deserter of the Churches Catholick Communion.

If St. Chrysostome in the fourth Century had judged it enough to complete him in his Episcopall power and Authority, to have been once ordained a Presbyter, as he was in Antioch, where he so lived twelve yeares, sure he would not have troubled himself to have been after ordained or consecrated a Bishop by Theophilus Bishop of Alexandria and others of that order, when he was chosen to be Bi∣shop of Constantinople.

Nor would St. Austin, (a person no lesse pious and learned, who had been ordained Presbyter by Valerius Bishop of Hippo) been or∣dained anew by Megalius Patriarch of Numidia, when he was cho∣sen to be Bishop of Hippo. In like sort was one Alexander a Presby∣ter ordained by St. Chrysostome to be Bishop of Bassinopolis, accor∣ding to the uniforme method of Antiquity, which judged that the Presbyters chusing, the peoples approving, and the next Bishops consecrating or blessing of the Elect Bishop, made up that complete power and eminent Authority, in which he that was formerly but a Presbyter, was now invested as a Bishop or President of any Church: which made Epiphanius brand Aerius for a mad man, and sub∣verted by the Devill (upon his discontent for being repulsed from a Bishoprick, of which he was ambitious) because he made Epis∣copacy and Presbytery (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) of equall dignity, efficacy and au∣thority; yet is Epiphanius often and highly commended by St. Jerom (who was but a Presbyter and lived in his Diocese some∣time) as a person (sanctae & venerabilis memoriae) of holy and hap∣py memory.

This then appearing so pregnantly to have been the judgement and practise of all Antiquity, which preferred Episcopall dignity and Authority above simple Presbytery, I do not see how learned, mo∣dest and ingenuous men can lightly esteem or actually oppose so Ancient and Catholick an order in the Church; so usefull, so neces∣sary for any Churches well-being, which is unseparable from its good Government.

Lay aside (then) passions, prejudices, partiality, love of novelty, and childish pertinacy; I cannot but hope sober men will cheerfully returne in their judgements, desires and endeavours, to correspond with Primitive and paternall Episcopacy, acknowledging the ancient Rights of it as well as the use of it to be Catholick and Apostolick, so delivered to us in all Ages and successions, not onely by Bishops, but by Presbyters and Deacons too; such as Clemens of Alexandria, Tertullian, Origen and others were: from all which wholly to vary

and recede, cannot be other than shaking, and in great part subver∣ting, the very foundations of Unity, Charity and Stability in the Catholick Church, as to its visible Order, Communion and Govern∣ment; wherein all good Christians should not so much study the temporary satisfaction of particular parties and interests, as the constant and common good of the whole Polity and Society, wherein all honest mens private concernments are best preserved by such a publick Authority as is most venerable and least dispu∣table.

What some have alledged to weaken and baffle the Catholick Antiquity of Episcopacy, as to its Primitive and Apostolick plan∣tation, by bastardizing all the Epistles of Ignatius, as wholly sup∣posititious, and so interpolated at best with the oft-repeated Crambes of Bishops, Presbyters and Deacons, to a kind of nauseous affectation, savouring (they say) more of later subtilty than Primitive simplicity: All this hath no weight in it, considering the high esteem was had of Ignatius in the Churches of the second and third Centuries, be∣sides what the learned Usserius and Vossius do own in their late Exa∣mens, not onely for his Martyrly constancy, but for his so holy and generous Epistles, so full of devout flames and sacred fervors of love to Christ, of Charity to his Church, and zeal for Martyrdome, that it were a thousand pitties this lukewarm Age should want the warmth of Ignatius his spirit glowing in his Epistles, such as were often owned and cited by the first Ecclesiastick Writers, St. Jerom, Eusebius and others, as genuine. Nor doth it seem so probable that any in those or after-times, which had no dispute either for or against Episcopacy, should studiously adde those frequent testimonies for it which are seen in the most unsuspected parts of Ignatius; but rather, that Holy man was directed by Gods good Spirit in his Martyrly zeal and extasies of love to Christ and the Church, to reinforce and re∣iterate, as he doth, the validity of his testimony for Order and Unity in the Church, as foreseeing the quarrels which might be about Epi∣scopacy, and that the Communion of the Church would be much dissolved, when the reverence and submission to Episcopall order and eminency should be so remitted, disputed or denied, that either Presbyters or people should run to parity and popularity, the certaine high-waies to Anarchy.

Truly Ignatius is not more frequent for the honor and eminency of Episcopacy, than for a venerable Presbytery in its due place and rank; which might make him seem lesse fulsome to some Presby∣ters, if they were not their own enemies, out of excessive transports against all Bishops. Vedelius of Geneva, who had as good a nose and quick a sent as most men, would not have so studied Ignatius his Epistles, and sifted them as he doth, if he thought them all drosse or refuse: yea he is so evicted by them, that he cannot forbear to subscribe to many of them in many places, yea and to such an Episcopacy as that holy Martyr joynes with the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of a ve∣nerable Presbytery; which he hardly doubts, much lesse denies, to

have been in that first Century after Christ when Ignatius wrote those Epistles, being Bishop of Antioch after E••odias, constituted there by Saint Peter, when he left that Church to go to others.

Nor is there any more force in the fancies that some men draw from St. Clemens contemporary with St. Paul, who in his Epistles ownes no Bishops as distinct among or above Presbyters in the Church of Corinth, to whom he wrote that divine letter, upon occa∣sion of Schisme or Sedition risen among the Presbyters of that Church.

Sure the enemies of Episcopacy are hardly driven to find testimo∣nies in Antiquity against it, when they are forced to wrest them out of such Writers, who were undoubtedly themselves Bishops, as Cle∣mens was in the Church of Rome, in whose person he writes that Epistle to the Corinthians, as Eusebius, St. Jerom, and all Antiquity before them do witness.

It is true, St. Clemens then wrote, when the Name of Bishop and Presbyter were not so distinct as afterward; Episcopal eminency being either in the Apostolicall persons and power yet surviving, or conveyed under the Names of Bishops and Presbyters to lesser A∣postles and Apostolick successors, whom St. Clemens calls the first fruits of the Apostles, placed by them (as he saith) to be Bishops, Presbyters and Deacons in all Churches, to serve and oversee or Rule the Church according to Christian order and Ecclesiasticall come∣linesse, as the State of the Churches required. Which he represents by those three orders among the Jewes, which God had appointed, namely the (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) the chief Priests, the Priests and Levites: which Orders, as † he sayes God confirmed by the mi∣racle of Aarons Rod, against the factious and seditious spirits a∣mong the Jewes; so the Apostles, foreseeing the contention that would arise about the name of Episcopacy, did place those worthy persons to be their successors, whom others in like order might fol∣low, to execute (as he expresseth) the proper ministrations and of∣fices which are to be performed in the Church, not confusedly, but by such persons and in such times and places as the Lord had appoin∣ted.

So that either the Corinthian Presbyters were then as so many par∣ticular Bishops attended onely with their Deacons in their severall Charges (which might be many and large enough in that ample City and Territory, after the Apostle St. Pauls death;) or they were still under some surviving Apostles generall care and inspection, as St. John, who yet lived in Domitians time, when Clemens wrote this E∣pistle to those Corinthian Presbyters, who possibly for want of some chief Bishop or President chosen and placed among them, thus fell into emulations and factions: which afterward were remedied by Episcopall eminency in that Church, as St. Jerom tels us. This is certaine, as no Primitive Church had more early factions and more carnall divisions, or more needed Episcopall Presidency, that is, Apo∣stolicall Authority, to represse the turbulent and contentious humors

among both people and Presbyters; so none had more eminent Bishops, among whom one was that famous Dionysius, whom Euse∣bius and all Antiquity so commend for a Bishop of most Primitive and Apostolick temper, full of Majesty and Humility, of Authority and Charity.

To conclude, I find no disadvantage brought against Primi∣tive Episcopacy (but much for it) by either of these most Ancient Wri∣ters, to which all others after them do so unanimously and clearly agree for asserting the Venerable Authority and Catholick Antiquity of Bishops above Presbyters, that for any man of parts to listen to the partiall, novel and pittifull allegations, which some Presbyters have made against Episcopacy and all Presidentiall Bishops, contrary to those ancient Authors, (who were most of them, yea almost all of them, of that Episcopall order in the Church) is certainly as senselesse a superstition, and as vaine a divination, as that was for which Hanni∣bal reproched Prusias King of Bithynia, when being advised by Han∣nibal to fight with the Pergamenians, he refused, because the en∣trailes of the calfe then sacrificed seemed not propitious: Sure (Sir) sayes he to the King, you cannot be well advised in your warres, who rather regard the entrailes of a young calf, than the Counsels of an old souldier and veterane Commander. Nor is it lesse impertinent for any sober Christian to credit the pittifull Rhapsodies or scraps for∣ced out of the Scriptures or Fathers, and corraded by a few Neote∣ricks, to wrest them against Episcopacy, and themselves too who were actually Bishops, rather than to believe that uniform concur∣rence, which makes wholly for it out of all Antiquity, as in per∣swasion, so in practise, so far, that not one person or Author, Father or Historian, Synod or Councill of any Name or Note, Worth or Eminency, can be excepted: No not St. Jerom himself, whose judgement and practise is cleare in many places for Episcopall Emi∣nency and Authority; however as a Presbyter he challenged an in∣terest, as in the Election, so in the Counsell and assistance of Pres∣byters to be joyned with Bishops, which is as prudent as ancient, and not denyed by any sober man who adheres to Primitive Episcopacy. For which St. Jerom himself gives so pregnant and ancient a Testi∣mony, as none clearer can be desired, in the person of St. Mark the Evangelist, who first planted and setled a Christian Church at Alex∣andria, where he died and was buried. After whom (by his advise and direction no doubt) the Presbyters of Alexandria chose Anianus as their Bishop (a man endeared to God and man, of admirable Piety and Charity) who (in celsiori gradu collocatus) placed and owned in a higher degree than any Presbyters, did govern that Church twenty two yeares as Bishop; whose succession continued, as St. Jerom saith, to his daies, in Dionysius and Heraclas Bishops of Alexandria. One such testimony for a ruling and unepiscopall, that is, an unruly Presbytery or Independency, (without any Bishop) would be worth considering; but is not to be found in all Antiquity.

Notes

• Several Pleas in behalf of Episcopacy.
• 1. Plea, from the Catholick Antiquity of Episcopacy.
• Omnes enim illi valdè sunt po∣steriores quàm Episcop••, qu bus Apostoli tradi∣derunt ecclesias. Irenae. l. 5. c. ••0.
• Britannorū in∣accessa Romanis loca Christo sub∣dita. Tert. adv. Jud. c. 7.
• Hieron. in vitá Malch.
• 1 Sam. 8.17.
• 1 Tim. 3.15.
• Deut. 32.6.
• Acts 1.
• Rev. 1. ult.
• 1 Tim. 4.12. Tit. 2.15.
• Obj.
• Answ.
• Isa▪ 1.29.
• In vita B. Chrysost.
• In vita Aug.
• Synes. ep. 66.
• Hieronym. ad Pammach. in Epitaph. Paulae. In epist. ad Johan. Hieros. ep.
• Of Ignatius his Epistles.
• Libenter tales amplectimur Episcopos. Vedel.
• Phil. 4.3.
• Obj. Of St. Clemens his Epistle.
• Answ.
• Euseb. hist. l. 3. c. 12. Hierom. Catal. Scrip. Eccl.
• Clem ep. p. 54. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Clem. epist. p 53.
• †

  p. 57.
• Euseb. hist. l. 4. c. ••2.
• An tu carun∣culae vitulinae mavis credere quàm Impera∣tori veteri▪ Cic. de Div. l. 2. Valer. Max. l. 3. c. 7.
• Hier. epist. ad Euag. & in Ca∣tal▪ Scrip. Eccl.
• Virum tum Deo propter pietatem charū, tum in omni∣bus rebus admi∣rabilem. Hieron.