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. XXIX.

* 1.1FOr however the feeblenesse and paucity of lesser Sects and Factions in Religion in some places, their mutu∣all Divisions and intestine Quarrels in others (being like the Birds called Ruffs, ever brusling and pecking against each other) may make them seem at present not so dangerous or pernicious, in regard of civil Troubles and Seditions, as they have been to the Ecclesiasticall Uniformity, Beauty and Honour; yet later as well as former expe∣riences may not onely admonish, but assure you, that besides the Roman advantages, which are greatest and last, the private Passions and various Interests even of these lesser Factionists and Sticklers, will not seldome nor a little hazard your civil peace, when once their severall parties and opinions can get numbers capable to set up their pretensions, under any specious name, either of Anabaptistick Repentance, or special Calls and Inspirations, or a Fifth Monarchy, or Christs Kingdome in this world, or any Saints reigning upon earth for a thousand years more or lesse, according as they can get and hold power over mens bodies and souls, and be supreme to all intents and purposes, both civil and religious.

I make no great doubt but these men will be found as rigid, cru∣ell and implacable in their heights and soveraignties, as ever those bloody Papists were, whose principle was to destroy all they count Hereticks, and the others to destroy all they count not godly & Saints, because (forsooth) not of their respective parties, either Papists or Schismaticks.

England at severall times, beside other Countreys, hath had ter∣rible Essayes what such spirits aim to doe (and they will out-doe their own aimes) when their rude hands should be able to keep pace with their giddy heads, malicious hearts and extravagant tongues. How have they sometime threatned to destroy, not onely Church-men

and Ministers, but all Gown-men and Lawyers;* 1.2 yea all others in any power or capacity above them, if incompliant with them?

You cannot be ignorant how the pulse of such people beates, when they have tasted of severall Religions,* 1.3 and sipped of many Refor∣mations, which, like variety of Wine, so strangely intoxicate common men and women, that of friends they grow most insolent enemies against those Churches and Christians which they first despise, then forsake, at length divide, and at last destroy, as farre as lies in their power.

Thus desperately disdainfull, unaffable and intractable, grew the Donatists, Novatians, Arians, and others in St. Austins time, superci∣liously refusing all offers of Christian conference and charitable ac∣commodation with him and other holy men of the Catholick Communion:* 1.4 yea some of them unprovoked (as St Austin tells us) put Catholick Christians and Ministers to exquisite tortures, casting unslaked lime with vinegar into their eyes to burn them out,* 1.5 that they might be as blind in their bodies, as their persecuters were in their soules; railing most bitterly, as Rossidius in the life of S. Austin tels us, against that holy man and his fraternity of Bishops and Presbyters, because he did mightily discover, and render detestable their hypo∣criticall madness, for which these impudent wretches, and impious pre∣tenders to religion, called him a carnall man, a formall Professor, a rot∣ten Christian, an execrable person, not fit to live: thus (for the com∣fort of many unjustly despised, and untruly reproched Bishops and Pres∣byters of the Church of England,) was he treated by these fanatick Factionists, who was one of the most excellent lights for learned hu∣mility, charitable industry, and modest constancy, that ever God rai∣sed up to his Church since the Apostles dayes.

I will not odiously repeat to you the well known, yet infamous,* 1.6 seditions and rustick tumults raised in Germany by the Anabaptistick and other Spirits, to the destruction of above an hundred thousand poor people. Other attempts were made by such Zelots upon other Provinces and Cities, sufficient to tell the world what good sto∣machs some men have to devour all things civill and sacred, when once they can be Masters of mis-rule. Their despite is not onely a∣gainst the learning, livelyhood and lives of Bishops and true Ministers of Churches, either Reformed or Roman, that stand in their way; but all is fuell that comes under their flaming Fingers: They long to be sharers and Masters of the Estates, Lands, Places, Profits, Ho∣nours, Powers, and Wives of Magistrates, Noblemen, Gentlemen, Merchants, Citizens, Yeomen, and Tradesmen, whose barnes, or shops, or houses are better furnished than these Reformers yet are. Whosoever they or their Prophets & Parasites, should decree, as John of Leiden did, to be Reprobates (because not complying with their wild opinions and holy ravings,) presently they were branded for ungodly; next they were voted as enemies to Jesus Christ; at last they were devoted to Poverty, Prisons, Banishments and Deaths, unlesse they chose a voluntary Confiscation and banishment, to

escape other mens inordinate fury. Who can marvaile that these abo∣minable desolaters, in their Principles and Practises, should not be ve∣ry sparing of those Supports which men have for their bodily lives and temporall welfare, where they see them to be such prodigall and pittilesse wasters of all those Ministers and meanes, which might most contribute to make mens soules eternally happy in Piety and Charity? of which the Devil never makes greater havock, than when he obtrudes excessive, needlesse, and endlesse Reformations, as his grand Impostures, which, like violent torrents, not fill, but trou∣ble and confound all those purer streames and fountains of Religion, which had much more of Christian purity and constancy in them, though not so much of the overflowing fury and muddy inunda∣tion.

How can you (O worthy Gentlemen, or your posterity) expect other effects in the sacred or civill concernments of this Nation, when inordinate liberty naturally begets licentiousnesse in Religion, licentiousnesse variety, variety animosity, animosity fury, and fury force? the usuall Climax or gradation of all popular and irregular motions in Religion. In which common reason and naturall Divini∣ty (much more Christianity) possessing men that there can be for the main but one true Religion, as there is but one true God, and his holy will but one, every man is prone first to presume that he is in the right; next, he growes so partiall to his own perswasions, as to imagine this above all others best, and onely pleasing to God; then he concludes all other wayes of Religion are as displeasing and offen∣sive to God, as to himself. Hence he kindles to a zeal in Gods behalf, both to decry all other, and to cry up his own Religion; after this he hath potent impulses to propagate his own, and extirpate all others, as an acceptable service and sacrifice to God. This he first doth by words, disputing, writing, rayling, reviling: If these methods of con∣verting and reforming the wicked world will not serve, he concludes them as his and Gods opposers to be obstinate; then he flies to the sword, first in vote, then in use, so soon as he and his party can get number and power sufficient to act with probable safety: such an opportunity he counts a call of God, an hand of providence, inviting and directing what to do, in order to set up their new way, against all others never so ancient, never so approved by good men, and pro∣spered by Gods grace and blessing: Yea all old things must be done away, they must make all things new; and their way must needs be the new Jerusalem meant in the Revelation.

Thus factions in Religion, like Crocodiles, from small eggs at length grow to great and formidable serpents, with wide jawes, and long tayles, threatning to devour all that will not submit and conforme to them; warrs, blood-shed, and death, being the stings of those Scor∣pions,* 1.7 whose faces at first seemed as the faces of men, faire-man∣nered, good-natured, and well-minded? which was St. Austins chari∣table censure of the Euchites and Circumcellions simplicity, so Luthers of the Anabaptists sincerity, till they saw them growing numerous

like Locusts, and appearing like horses prepared for Battail, ha∣ving haire and soft dresses like women, but teeth like Lions; vio∣lent exacters of their own Liberty, but insolent oppressors of other mens.

'Tis evident in all ages and places, That as few men, when they grow many, are capable to use and enjoy with modesty and humility that Christian liberty, which in their paucity and minority they cra∣ved of their superiours for themselves; so few are willing to grant the same freedom to others, now their inferiours in number and pow∣er; morosely denying what they once importunely desired: which partiality riseth out of such pregnant jealousies and reasons of State, as dictate to all men thus much, That publick differings in matters of Religion are very dangerous to the civill peace of those that en∣joy power, and are quiet under it; which every party secretly envies, repines at, and seeks to obtain to it self, that it may have its Tri∣umph as well as others, and not alwaies be a Punie or Underling. We our selves have lived to see upon this account the Tables so turned in England, that many who heretofore desired a favourable conni∣vence at non-conformity to the Church of England, are now most jea∣lous and impatient to grant it to those who are still conforme to it in their judgements, and inoffensive in their practises. The like tem∣per and carriage is expected by all from those they count Recusants to them; whom they therefore study to suppresse, either secretly un∣dermining, or openly exitrpating them as rivals and enemies.

Not onely those greater birds, Popery and Prelacy, who are thought to affect rule in the Church of Christ (of which they are most unworthy, if they deserve to be linked with blasphemy and other villanies) but all those little birds, who first defiled their own nests, then made new ones, and laid their eggs in the branches of such Christian liberty (as is hardly granted by them to those that still ad∣here to the Church of England,) even these no sooner live and flut∣ter, but they cluck and flock together, ayming to grow as numerous as they can: nor will any one of these faile to be dangerous in respect of the civll peace, when once they are confident of the power, as well as the superlative Piety of their party, if the present policies of State did not poyse and balance one party with another, yea awe one by the other: none of them is of so small courage, and tame Spirits, as not to ayme at the Converting, Reforming, Ruling and subduing of all others. The least of these feeble people, like Coneys in some Islands of Greece, would make a shift to extirpate all the Inhabitants but themselves; They no sooner grow up, increase, and multiply, but they are ready to fight, as the serpents teeth sowed by Cadmus, (which fable imported, as learned Bochart tells us, nothing else but the Phoenician Colonies armed with brasse, and arriving in the Greek Islands, who presently sought by force to subdue all the Pristine and Native Inhabitans;* 1.8 the same Phoenician and Hebrew word signifying brasse and a Serpent) This principle being bred with all pretenders to mend Religion, that there is no conscience to be

made of any civill or Ecclesiastick subjection, no use of Christian patience and submission, longer than they want power to subdue all things under their feet, and to assert their due soveraignty.

Those parties, separations, Sects and divisions, which have of la∣ter yeares unanimously set themselves against the former constitu∣tion of the Church of England, (which was once far above them) are now grown not onely very pert and rigorous, but so various, and each of them so strangely vigorous, that they are not like the twinnes strugling in Rebeca's womb,* 1.9 but like the brats which a Coun∣tesse in Flanders is reported to bring forth, equall in number to the dayes of the year: Nor are they Infants, striving without much strength, and with lesse malice, but they are grown adult, manly, Gladiatorian, Cyclopick; the balancing of whose Spirits is indeed a great piece of art and policy, and may hold while there is so great a Master of Power and Prudence as can do it.

But 'tis certain every party affects prevalency, not content to truckle under any other, since they have equally emancipated them∣selves from the authority and subjection to, yea from the Charity & Communion with the Church of England, whose authority and emi∣nency was sometime as conspicuous as its order, merit and glory. Such as now disdain her and seek to destroy her are veniall, if by a retaliation of divine vengeance, they ambitiously strive for mastery against each other; each aiming to be like the Master-Pike in a Pond, which (they think) may lawfully devour those that are of lesser size and growth. 'Tis certain that every faction in Religion hath its feares of oppression, whetting them to mutuall emulations and am∣bitions, not knowing what party may, like the beasts in Daniel, get the better over others, if not by arguments, yet by armes: nothing more frequent than those civill conflagrations or burnings of Cities and Countries, whose first fires are kindled from the Coales of the Altars, from Religious fire-brands cast by Christians in each others faces.

We need not go farther to verifie this presumption, than to the late great Instances so remarkable among our selves here in England, sufficiently proving that there can be no civill security, where there is such a Religious variety, as serves to give both occasion and confi∣dence to different parties, both to excite their private ambitions, and in time to exert them in waies of open hostility, whensoever oppor∣tunity is given by any negligence, offence, or distemper in govern∣ment or governours; upon the least bruise, the ill humours, as in foul bodies, will have such confluence to the disaffected part, as easily cau∣ses terrible inflammations, and many times such gangrenes of poy∣sonous and indigestible humours, as nothing but the sword can cure.

Not onely Germany and France heretofore have felt the sad ef∣fects of these Religious factions, frequently embrued in the blood of their Countries; but Scotland, Ireland and England, have hereto∣fore had many shaking fits of these Religious feavers, though never

any that cost each of them so much letting of blood as these last Ca∣lentures, which have infinitely wasted the people and spirits of these three Nations, taking their first popular heats (or pretending so at least) from the zeal each party had for its Religion, not as Christian, which all professe, but as discriminated by particular marks of lesser Opinions and Perswasions, which occasion more discords than all their agreement in other main matters can preserve of Love and Concord, as men, as Countrey-men, or Christians.

How oft since the Reformation in England began, and was perfect∣ed (to so great a beauty, for Justice, Piety, Order, Charity, Mode∣ration and Honour, as became the Glory of God, the Majesty of Christian Religion, and the Wisdome of this Nation) have the struglings of Religion threatned, and began civil broyles, not onely in Henry the eighth's dayes, both in the North and West (when yet Re∣formation was much unhewn and unpolished, people being unsatisfied because untaught, as to the just grounds of necessary Alteration) but afterward, in succeeding Princes dayes, especially in Queen Elizabeth's long and happy reign, how infinitely did religious discontents boyle in some mens breasts? insomuch that for want of vent in open flames of Hostility (which the publick Power, Policy and Vigilancy of those times repressed) they bred all sorts of foul Impostumations, even to the study of Assassinations, Empoisonings and Treasons; some so black and barbarous, as are unparallel'd in former, and will be scarce credible in after-Ages.

Nor did the discontented Papists onely meditate first revenge, then Soveraignty, by blowing all up at one blow that was sacred or civil in this Nation; but even that little cloud, which at first seemed but as an hands breadth, of difference in some outward Forms, Ceremonies and Circumstances of Religion, as Christian and Reformed, this in time grew so full of sulphurous or hot vapours, that it looked very black when it was not yet very big in England, either by schismes or separations, being much cooled and allayed, yea in great part dis∣sipated and vanished, through the excellent temper of that Govern∣ment both in Church and State, which that renowned Queen and her wise Councel preserved; which suffered neither Conformity to grow wanton and lazy, nor Non-conformity to be presumptuous or despe∣rate, nor yet too popular, by out-vying the other party either in Piety or Industry.

Episcopacy, as the ancient and onely Catholick Government of this and all other Churches for 1500. years, was then had in due venera∣tion, allowed its double honour, both in Church and State, in Parla∣ments and Synods; it was treated with great gravity and respect by that incomparable Princesse; afterward it was asserted with greater indulgence and passion by King James, who began that Proverb which his Son saw verified, No Bishop, no King: yet in the beginning of the late Kings dayes, Episcopacy and the state of the Church was even pampered and cosetted by so excessive a favour and propensity, as made it seem his chief Favourite, not onely for reasons of State, but

of Conscience. The Episcopall throne and dignity seemed as im∣mutable as the Kings Scepter and Majesty; so zealously devoted he was to assert it, so fearfull by any sacrilegious act to diminish it; such a Patron, such a Champion for the State Ecclesiastick, that upon the matter he was resolved to venture Kingdomes, Life and all up∣on this cause, and either to swimme or sink with the Church of Eng∣land against the Tide of all Faction.

What could be desired of greater advantage and security, than such an immensity of favour from so potent a Monarch, for the indemnity and stability of the Episcopall interests and its friends in England? which in the Beginning of King Charles his reign had what they could hope or desire; his benignity exceeding the very hopes of Church-men, his Royall favour confirming all those Immunities, Ho∣nours, Jurisdictions and Revenues, as sacred and inviolable, which they enjoyed by the Lawes, Priviledges and Customes of England; to which the Learning, Gravity, and Merit of many worthy Bishops and other Church-men in England bare so great and good a propor∣tion, that few were so impudently envious, as not to think that ma∣ny, yea most of them, well deserved what they soberly en∣joyed?

The heat of the opposite Factions, as Non-conformists or Separa∣tists, was so much allayed, that it seemed quite extinguished: nor possibly could it have revived to so sudden and dreadfull flames, if the immoderations of some mens passionate counsels and precipitate activities had not transported them beyond those bounds which po∣litick, and it may be pious, prudence did require; which easily re-inkindled those old differences which had been so much suppressed, that they seemed quite buried in England, till they took fresh and unexpected fires from the cold climate, but hot spirits, of Scotland; which finding prepared and combustible matter there and here too, soon brake out to such flames as were not to be quenched but with the best blood in England, and the overthrow of the ancient Govern∣ment both of Church and State, even then when both seemed to be in their greatest height and fixation.

So dangerous, even beyond all imagination and expression, are the sparks of religious dissentions, if they be either by preposterous Op∣positions provoked, or by imprudent Negligences permitted to fer∣ment and spread in any Church and State, or if they be not by at powerfull way of reall Wisdome and true Piety (which is the best and surest policy) so quenched and smothered, as may take away from all men of any Worth, Modesty and Conscience, any just cause to endeavour or desire any such Innovations as those did, who upon Presbyterian principles first aimed at, not a totall change of Doctrine, but onely an amendment of Discipline and Government in this Church; which as they seemed in a short time to have obtained be∣yond their first designs, so in no long time after they were as much frustrated, and soon defeated by other subsequent parties which sprang up upon the like grounds of religious differences.

After Episcopacy was thrust under hatches, what I pray could be more absolute and Magisteriall, bigger in words, lookes, enterpri∣ses, in terrours of others, in boasts and confidences of it self, than the Presbyterian party was after once that Leven, by a Scotch maceration and infusion, had diffused it self, and sowred many peoples simplicity here in England, against the Episcopall constitution and administra∣tion of this Church? How did this high-flying Icarus in a short time disdain any rivall, puffing at all its Prelatick adversaries, setting its feet on all the Bishops and the Episcopall Clergies neck, as the Israe∣lites did on the five Kings of the Amorites, before they were to be slain? which thing was done at Josuahs command,* 1.10 who was the su∣preme Magistrate: but these forward Spirits tarried not for any such command or consent to their dominion, from the Prince of the people; but their new soveraginty fought to spread it self like light∣ning in a moment to the latitude of these three Kingdomes, impreg∣nated and palliated with many popular petitions for Reformation of Religion, which was in effect no more than the setting up of a sole soveraign and absolute Presbytery. A novelty in any other Refor∣med Church, whose necessity, rather than choice, drave them upon it: but in England it seemed a meer insolency; yet how was it now to be seen flourishing with the Scotch sword in one hand, and the Co∣venant in the other? How was it heightened by the name and repu∣tation of Parlament? How was it to be Christened and adopted to Christ in England, by an Assembly of Divines, who were indeed rather the Gossips and Witnesses, than the Fathers or begetters of this alien; which was rather a Scotch Runt than of true English breed? For most, if not all the new Patrons and God-fathers of Presbytery, both Gentlemen and Clergy-men, had formerly sworn to, or subscribed, or asserted, or at least cheerfully submitted to the ancient legall and Episcopall Government of the Church of England. From which they were so suddenly, passionately warped, and partial∣ly inclined to Presbytery, that although my self were by I know not what sleight of hand shuffled out of that Assembly (to which I was as fully chosen as any, and never gave any refusall to sit with them, further than my judgement was sufficiently declared in a Ser∣mon preached at the first sitting of the Parlament, to be for the ancient and Catholick Episcopacy;) yet the Zeal of some men to put Presbytery into its throne and exercise was such, that I was twice sent to by some members of both Houses, and summoned by the Com∣mittee of the County where I live, to preach at the consecration and installing of this many headed Bishop, the new Presbytery: which work I twice (and so ever humbly) refused to do, as not having so studied its Genealogy and descent, as to be assured of the legitimati∣on, right and title of sole Presbytery, to succeed, nay to remove its ancient Father Episcopacy, not as then quite dead, nor (I think) ful∣ly deposed. Yet such was the double diligence then of many English Divines (men otherwise of usefull abilities) that they did as offici∣ously attend on the Scotch Commissioners to set up Presbytery, and to

destroy Episcopacy, as the maid is wont in pictures to wait on Judith w••th a bag for Holofernes his head.

Besides this, Presbytery had then fortified it self with a speciall piece of policy, in order to its prevalency and perpetuity; which was, to engage the better sort of common people, or the Masters of every Parish, and so in effect the whole Populacy, to that party, by in∣dulging them (as Mr. Calvin did in Geneva) a formall or titular share of Consistorian or Ecclesiasticall power, under the glorious name of Ruling Elders, on whom, as on lesse comely members, they were plea∣sed to bestow more abundant honour, at least in words; for few of them could really be fit for, or ever capable to use any actuall au∣thority, beyond that of Sides-men, Constables, Church-wardens, or Overseers for the poor.

Yet must the Divine Authority even of these pillars to Presby∣tery be set up, though it stands but on tip-toes, and as it were upon one leg, favoured but by one Text of Scripture, and not one example, either in Scripture or all Antiquity for a thousand yeares and more, as learned Mr. Chibald proved in that excellent work of his, which was very seasonably for the design, but not very honestly, embezled by some fast friends to Presbytery, as I have other where complain∣ed. How loth were many men, as they still are, to understand, that the Apostle St.* 1.11 Paul in that single place could not, according to that Spirit of wisdom which appeares in al his writings, there institute two distinct sorts of Elders? but he onely notes those different degrees of ability, industry and merit, which might be in some of the same kind and order; some being as Preachers and Bishops, Pastors and Rulers fixed to particular charges and congregations; others with greater zeal, paines and hazards following neerer the Apostles steps, in watering what they had but newly planted among the first con∣verted Nations, yea and in further new planting the Gospel among the Gentiles, which was the great work of the principall Pastors, El∣ders or Bishops in those times.

The Apostle too well understood the proportions of justice and remuneration, to give the same double honour (that is, equall main∣tenance and reverence from the Churches) to those whose paines in them must be so vastly different, as well as their abilities; the work of their supposed ruling, but not preaching Elders, being no way comparable in Reason or Religion to the work and worth of those that duly preach and plant the Gospell. The ruling part, as it was assigned them by these new dividers of Church-Government, was such, as required no great time or paines, nor great abilities; which, if required, could not easily be had in most Country-congregations, much lesse in primitive times among the poor and (for most part) Plebeian Christians: besides the office doth so much gratifie most Lay-mens small ambitions to be in office, and so little hinders their other trades, that they cannot be thought to deserve any great re∣ward, much lesse double, that is equall, honour to him that expends most of his time, Spirits, and talents in preparing and employing him∣self

for the Preaching Ministery, which will constantly exercise the best of his power and abilities. If these Ruling Elders must have equall honour, as to maintenance, with Preachers, the Church is undone; for it cannot afford it: If Preachers must have no more maintenance or re∣spect than these Lay-Elders will deserve, Preaching-Elders or Mini∣sters are undone; for they must either starve, or tack other callings to the Ministry to patch up a livelyhood. What is further brought frō Helps and Governments,* 1.12 to help Preaching Elders to the Government in common, and Rustick or Lay-Elders to a share with them, seemes to me to have as little force to convince any sober mans judgement, or perswade their consciences to submit to the novelty of them, as that argument used by a good old woman had to confute them; who being urged by a young Presbyter, for the better countenancing of his autority, to submit her self to the Examination and Jurisdiction of these Elders, which were news to her, She replyed, rather very resolutely than rationally, No, by no meanes, she would not be sub∣ject to them, because she had both heard and read that Elders were Apocryphall, and would have ravished Susanna.

But in earnest, these Ruling Elders were in prudence, not in con∣science, in reason of State, not of Religion, in Policy, not Piety, first added to the consistory at Geneva, meerly to appease and please the unsetled people, who having tumultuarily driven out their Bishop and Prince, now upon the Essayes or new modellings of Church and State, would not be quiet, till Calvin allowed them some that might seem Tribunes of the people in Courts Ecclesiastick as well as Civil. Tis true, Lay-Elders have been continued and used there, and other where, after that plat-forme of so-disciplined Churches; but not therefore any way the more or better reformed. For these are rather as Cyphers, adding some number, traine and company to the Ministers, than signifying ought of themselves, further than prudence & policy may make use of them: But certainly no Religious necessity commands them as a duty and of divine Institution, there being an impossibility to find them in every parochial congregation, where there is seldome any one man of the Laity, who is meet in any kind to be joyned with the Minister, in any such authority, which claimes to be Sacred and Divine; for which God ever provides fitting instruments,* 1.13 where he commands to have any use of them. God gave the word, and great was the company of Preaching Elders, Bishops and Presbyters in all ages: but of Lay-Elders and Ruling onely, we read so little, so no use in any Church or age, that we may conclude, God gave no such word for them. The wise God abhors unequall mixtures,* 1.14 such as the plowing with an Ox and an Asse: and such seems the joyning of Prea∣chers with these Lay-Elders in the discipline and government of the Church; the Asse both disgracing and overtoyling the laborious and more ponderous Ox, who hath more hindrance than help from so silly and sluggish an assistant. Motly and unsociable conjunctions, in sow∣ing mislane, or wearing linsy-wolsy garments, are also forbidden by the Lord,* 1.15 as emblems of his abhoring all things that make any un∣comely

and unsociable confusion, which ought chiefly to be avoided in Church-affaires, that order, solemnity ability, and prudence, might keep up the Majesty of Religion, the Churches venerable disci∣pline, and the Ministeriall divine autority, even there where no ci∣vill Magistrate would own it. Yet if any Presbyter be so wedded to these Lay-Elders, that he will never be reconciled to Primitive Episcopacy if he be wholly divorced from his dear Elders, for my part he shall have my consent to enjoy them, upon a politick and prudent account, where he may conveniently have use of them. For I do not think the outward Government of the Church to be made of such stuffe or fashion which will not in any case either stretch or shrink, as those garments might do on the Jewes bodies, when they ware them forty yeares in the wildernesse, provided all things be done decently and in order, with due regard to the maine end and the best exam∣ples. But if any contend for these Elders upon a divine and strict account of Religion, my answer is, with St. Paul, we had no such cu∣stome in England,* 1.16 nor the other Churches of Christ in the world, for 1400. yeares, who were fed and ruled by Bishops and Presbyters as the onely Elders, Pastors, and Presidents in Ecclesiasticall Govern∣ment.

This is sure, Presbytery was at first so confident of its sure standing in England, (where it never yet had any footing since Christianity was planted) that it doubted not to make use of such a wooden leg or crutch as Lay-Elders are to support its new Government and disci∣pline; which was hereby rendred very popular and specious to many Ministers, and other men of vulgar Spirits, who were more ambitious of any small pittance of Church-Government to passe through their fingers, than judicious to measure and design the true proportions of it or themselves, which certainly ought to be most remote from a Democratick temper, Church-Government depending not upon many strong, rash and rude hands, but upon wise heads and holy hearts; of which no great store is ordinarily to be found among common and Country-people, upon which crab-stocks neverthelesse this graft of Presbyterian government was to be every where grafted on the one side, not without mighty applause, and great expectation from the meaner-spirited people of England, in every parish some of which were to be found, not onely among the very Mechanick and Rustick Plebs onely, but among some Citizens, Gentlemen, and Noblemen too, who began to have very warme and devout ambitions to enjoy the title of a ruling Elder, as a divine honour added to their other civill honours, gently submitting their and their posterities tamer necks to such a yoke, as neither they nor their fore-fathers ever knew; by which one little Minister with two or three of his Elders, might be impowered to excommunicate a King and all his Councell, as King James expresseth in his sense of their arrogancy.

But while the common people of Engl. were every where preparing themselves to admire, adore, or dread, yea to entertain and feed with double honour, which was required for its due, this new and strange

beast of Presbytery, which rose out of the sea of Scotish broyles and English troubles (being, as was thought, adorned with seven Heads and ten Horns, coming forth conquering and to conquer;) in the midst of so great glory, swelling confidences and superfluity of successes, behold, a little stone of Independency, cut out by no hand of Authori∣ty, riseth up against the great mountain of Presbytery, as its Emulator and Rivall. This in a short time hath so cloven it in sunder, that it hath quite broken its hoped Monopoly of Church-government; and Independency having never had any Patent from any Christian King or people heretofore, pleads a Patent (as doth Presbytery) from Christ Jesus, which hath been, it seems, dormant and unexecuted these 1640 years. This some more grosse and credulous spirits do ea∣sily believe, though they never saw the Commission. Only as the more acute and nimble Independents (besides the more profound and solid Episcopalians) eagerly dispute against the usurped Authority of Pres∣bytery, alledging that Classicall, Provinciall, and Nationall Presbyteries are to them much more Apocryphall than Deanes and Chapters, Bi∣shops and Arch-bishops; so do both of them no lesse urge a pure No∣velty, besides the fractions and parcellings of Government, against Independency, tokens of weaknesse, imprudence and inconsistency in Government.

Yet amidst all this stickling, the puny of Independency (which enjoyed at first the smiles and cajolings of Presbytery, counting it an harmless and innocent Novelty, because yet unarmed) grew up by strange successes and unexpected favours of power, to such a stature, procerity and pertness, that it not onely now justles with Presbytery, but it makes it in many places glad to comply, yea to curry favour with, and to truckle under Independency; which challengeth Seniority before Presbytery, with much more probability than Presbytery can alledge any authority for its rejecting Catholick Episcopacy; it being more evident, that particular Congregations were first governed by one sole Apostle, Pastor, Teacher, Bishop, or Presbyter, present among them, than that many Presbyters ever governed the large and united Combinations of Christian Congregations and Churches, without some one Apostle or eminent Bishop, as chief President among them: to which all Church-history consents, without any one exception in all the world.

Thus hath Independency, as a little, but tite, Pinnace, in a short time got the wind of, and given a broad-side to Presbytery; which soon grew a slug, when once the North-wind ceased to fill its sailes. Besides this, Independency confining all its authority to a little bo∣dy and narrow compasse of one Congregation, hath a stroke or knack in it of greater popularity than Presbytery it self; which having many heads and hands, soon grew terrible to great men as well as common people, threatning them not onely with one sword or sce∣pter, but with the combined force of many Presbyters and Presbyteries, with appeales from one Consistory to another, which looked like dew-rakes and harrowes, armed with so many teeth, that none great

or small should escape them, but he must needs fall under the first, second, third or fourth Consistorian Power, either Parochiall, or Classicall, or Provinciall, or Nationall; new names and great words, which common people would hardly learn in one yeare, nor under∣stand in seven.

Furthermore, the Magistratick genius and Emperiall spirits of this Nation (intending intirely to govern it, both in Civil and Ecclesia∣sticall respects) began in time to be better advised, and so to be a∣ware how they or the Nation fell under the Discipline of any Popu∣lacy or Presbytery, whose Rods, nay Scorpions, castigated King James, during his pupillage or minority in Scotland, so severely, that he could never forgive or forget their insolency to his dying day, as he bitterly complains in his Basilicon Doron; every petty Presbyter that had twenty Marks a year salary to live upon, fancying himself a Peer, not onely to the Lords, but to the Prince himself. This (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) many-headed Hydra of Government, King James did (and so might all wise men) see cause enough perfectly to abhorre both in Church and State; that it was not onely folly, but mad∣nesse, to buy the experience of it in England at the charge of our own miseries, when we had our neighbours late examples so near us; that they were enough to have scared any wise men from such an hare-brain'd and plebeian Presbytery, as King James and others de∣scribe, specially the Learned, Reverend and Impartiall Arch-bishop of S. Andrews, who modestly sets it forth in his late excellent Histo∣ry of the Church of Scotland, in its rise, progresse, activity and re∣cesse: which was a Government popularly at first extorted from Bi∣shops, Peers and Princes, by a company of minute Ministers or petty Preachers, whose extravancies the wisdome of King James after redu∣ced to a well-regulated Episcopacy; under which Scotland, as well as England, enjoyed, I believe, its best dayes.

Thus when Presbytery had lopped Episcopacy to the stumps in Engl. yea and thought it had grubbed it up by the Mattock and Pick∣ax of the Covenant; when it self from a small Shrub had set it self up, began to take root, and to fill the land, against the will of the chief Cedar in the Forrest, fancying it was now full of sap, both of Divine and Humane Right, as if it were in high favour both with God and man; yet then it suddenly dwindled and looked so withered as if it had been Planet-struck, or smitten with a sharp East-wind, when indeed it was nothing else but the spirit of Independency and other Novelties, which like Palmer-worms or Caterpillers secretly bred in every corner of the land; and which have now also made their way even into Scotland it self, sometime the great Scene and Throne of Presbytery, now very tottering and much weakned, as to that part of affected soveraignty in Church-affairs.

Nor is this young, tall, and seemingly so thrifty shoot of Inde∣pendency (which is yet but slender, and more run up in height than spread in bulk) this is not so firmly fixed, that it cannot be removed, having little root in Scripture, or in the true reason of Govern∣ment

and Polity, nor more in any Church-patterns or practise of Antiquity; being like Jonah's gourd, the child of a night, of yester∣day, in comparison of Primitive and Catholick Episcopacy, yea and a younger brother to Presbytery: which was but a modern shift used among some Reformed Churches, when they could not have as they desired, Reforming and Reformed Bishops to rule them; for else they had never (God knows) dreamed any thing of such a Pres∣bytery as should tend to the extirpation of Apostolick Episcopacy. Nor is Independency with all its easie rootings and windings in our loose and broken soyle of England, as yet far spread in the judgements of the most learned, grave and sober persons of England, looking upon it as incongruous in its Novelty, Feebleness, Factiousness and popular temper, to the Genius and interest of the English people, who are never to be long or well ruled by those whom they think their equals or inferiours.

Even Independency it self (which hath a pretty soft phrase, and easier cords to bind people together in small bodies) will in time find its weaknesse in it self, and betray it to others; whence will follow other variations from it, oppositions against it, and con∣tempts of it. Who knows what way fierce Anabaptists, ambitious Millenaries, Seraphick Familists, rude Ranters, and silly Quakers wil af∣fect for their Church-government, or any other new and yet name∣lesse Faction which may hereafter be spawned, more agreeable to the vulgar humour, which loves greater Latitudes, Indifferencies, Loosenesses and Cheapnesses of Religion, both in Opinon and Practise, than learned and modest Independents will allow?

Who sees not how much the uncivil confidence and childish clownery of Quakers takes with the vulgar beyond any thing? while to set off their Enthusiasmes with a greater emphasis, they affect a rude and levelling Conversation, with a familiarity of Thouing their betters and superiours at every word, fancying great holinesse in their simple and superstitious Yea and Nay, which are not the sole and confined, but onely the shortest expressions of true and honest meanings; disdaining to use any signs of Duty, common Courtesie, or Respect, which by the Laws of God and man are due to Parents, Equals or Superiours, according to the gentle, courteous and hum∣ble behaviour of all Christians in all Countreys and Ages: yet do these sort of new leaders pretend they come nearer to Jesus Christ and to God, because they have no respect of any persons but them∣selves: and no doubt, in order further to relieve their Necessities and Obscurities, these men would be content to have all things com∣mon, after the fashion of primitive Charity, when the Churches necessities had an empire of love (not force) over particular Christi∣ans proprieties.

These and the like discriminations of parties in Religion, which are but lately grown out of the distempers of the Church of England (as wormes out of Job's sores or dunghill) have already not onely their Founders and Patrons (which must be almost deified by their

respective Disciples) but they have also their grand Masters, Abet∣tors, Propagators, Followers and Champions; each challengeth to themselves the titles of Christians, Saints, godly people, the Church, &c. not as good fellowes in a charitable community and Catholick correspondency, but in a supercilious reserve, almost excluding all o∣thers, and unchurching them who are not just of their modes, who do not follow their colours, and are not ready to fight under their ban∣ners.

To be sure they all bandy against the poor Church of England, agreeing in this one Antipathy, how disagreeing soever in other things; they study to divide her Unity, to break her solid Intireness, to enervate her Authority, to infatuate her Wisdome, to weaken her Strength, to spoile her Patrimony, to destroy her very Being, and to render her Name odious; with great coyness and disdain∣full smiles looking upon any man or Minister that shall but speak of the Church of England, and counting him presently as their com∣mon enemy, if he profess a filial Regard, Duty, Love, Pity, Adhe∣rence and Subjection to it.

Mean while, each of these Agitators for their severall parties and interests, fancy to themselves a great power resident in them, a Divine Liberty and Authority derivable from them, to begin new Churches, to beget their own Fathers, to lead their Shepherds, to teach their Teachers, to ordain their Pastors, to celebrate all holy Mysteries, to consecrate Sacramentall Symbols: thus arrogating all that is Divine or Ecclesiastick to themselves, in their severall me∣thods and capacities. Sometimes the Pastor begets a Flock for him∣self, otherwhile a Flock begets a Pastor to themselves. It is no won∣der that they are so greedy and vigilant to shark what they can from the Church of England and its Ministry, which they cry down as de∣fective, as contemptible, as uselesse, as pernicious, as null; crying up their Novelties in opinion or practise beyond all that was ever used or known by the Church of England or any other ancient Church.

Thus animated by confidence of themselves, and instigated by contempt of others, specially of the Church of England, they dai∣ly and zealously labour to make Proselytes to their respective par∣ties; so to increase their numbers, then to enlarge their quarters: though their hands have hitherto been joyntly & chiefly against the Church of Engl. yet they are ready, as occasion shall serve, like Ishmael, to be against one another, counting every one against them who is not for them.

In fine, what doth any of them want, but Strength and Opportuni∣ty, to set up themselves and their parties, to lift up their Standards, to display their Ensigns, to inscribe on their Flags of mutuall de∣fiances the names of their severall Factions, to advance their distinct, divided, and (now) discovered interests and designes, presented under some specious notion or name of Reformation, of Christs Kingdome, or Throne, or reign with them and by them, as

soon as they can begin, and as long as they can continue that sacred Empire? which must, it seems, begin in England; for no where else in the world mens Heads are so busie, mens Hearts so divided, their Wits so frantick, their Religion so fancifull, their Pride so insolent, their Wills so wilfull, their Consciences so loose, their Charity so partiall, their Unity so broken, their Liberty so licentious, their Christianity so self-crucifying, their Reformations so rude, so ridi∣culous, so ruinous, both to their common Mother, and to each other.

As for the Church of England, there is not one of these fierce and flagrant Novellers but they look upon her with such an eye as ungra∣cious children use to do upon their aged, weak, bed-rid and impo∣verished Mother, whom they think never like to get upon her legs a∣gain, much less to be able to assert her self, to recover her Strength, Authority, Reputation and Estate, from their unnaturall and rapaci∣ous invasions; Her they have devoted to utter destruction, without any remaining sparks of Honour, Love, or Pity for her; they con∣clude her as condemned to perpetuall Desolations; each of them resolves to make their advantages by her Ruines, as some do by the Decayes of our Cathedrals: and this up∣on no other quarrell, that I could ever see, but because she was, as much elder, so much wiser and better than any, than all of them, as to all Learning, Wisdome, Order, Gravity, Gifts, Graces, Chari∣ty, Constancy, Unity; these new modes of Religion and Reforma∣tion consisting more in breaking than binding, in taking than giving, in pulling down than building any thing that might be a remarkable Instance and Monument, either of pious Magnificence, or munifi∣cent Piety.

Possibly they may, out of principles of policy and self-preservation, keep some fair quarter to each other, and pretend a correspondency, as brethren in discontent or iniquity, while they either are curbed by a potent and prudent hand, as to that civil predominancy and liberty they affect; or while they have some jealousie of the Church of England's recovery (their sore and just enemy, in their esteem, when indeed it is their truest friend, and least their flatterer:) but when they fancy her to be irreparable, and each of themselves in such potency as can bear no competitor, they will certainly justle each other for more elbow-room. Their spirits are too big to be confined, when once blown up with confidence of numbers and successes; neither their herds nor herdsmen can feed longer together: like Cocks of the game, when they have sufficiently crowed over the Church of England, they will fight with one another. Their Principles are, and so will their Practi∣ces be, Mahometan as well as Christian, rather to be active than pas∣sive, to follow the crescent rather than bear the cross. They are for rule and empire, rather than for Christian patience and subjection: those were superstitious, or necessitous, rather than religious Princi∣ples and Practices of primitive silliness, more than simplicity and in∣nocency (as they count them:) the Serpent in them will devour the

Dove, as soon as it growes great enough, that it may be no longer a creeping, but a flying fiery Serpent.

Late experience too much gratifying, even to a glut and excesse, the various, licentious, factious and cruel Novelties of some men, hath thus far manifested the Folly, Ingratitude, Inordinatenesse, Ambition and Madnesse of their Principles, Practices and Spirits, that I see some men can never be content with moderate blessings in Church or State, nor satisfied with any thing, unlesse they may be their own carvers: they are so eager to catch at the shadows of Novelty and whimsies of Reformation, that they are blindly zealous to lose the substance of Religion, and deform the best Reformati∣ons in the world; the issues of their Counsels are the issues of Death, and their paths tend either to Romish darknesse or Atheisti∣call indifferencies.

From all which true observations of mens tempers and activities, presages of future sad events, I cannot but with grief of soul ju∣stifie (what many mens immoderate zeal is loth to believe) the wise observations of S. Austin and many others, who were set beyond juvenile heats and popular fervours;

That Novelties in any well-ordered Church and Religion (though seemingly, yea and really, as to some degrees, for the better, yet) usually perturb the Church and State of Religion more than they profit them.* 1.17 No private mens reformings end without their greater deformities; if perhaps they adde to the Purity and Veri∣ty, they take as much away from the Charity and Unity of Religion. That Passion commonly darkens and sullies more than their pretensi∣ons of Piety do polish or brighten Religion. That preposterous Refor∣mers instead of snuffing the lamps of the Temple, are prone to put them quite out: especially when the ignorance and insolence of Lay∣men undertake to set the Ark of God upon their Cart,* 1.18 to draw it with Beasts, and drive it with their whips and whistlings, though they whistle to the tune of a Psalm; yet Religion alwayes totters, is oft overthrown by them, being never safe but when it is, as the Ark ought to have been, carried upon the shoulders of able Priests and Levites, such Bishops and Presbyters as ought to bear it up, and to whose care that sacred depositum is chiefly committed by Christ and the Apostles. Nor hath the learned and godly Clergy in England ever been so weak and unworthy, as to want either ability or will, Sufficiency or Authority, to do this service to God and his Church; however now they are so debased, discouraged, and almost beaten out of the Sanctuary. Reformations of Religion ever prove either abortive or misshapen, when they are either begotten or brought forth by Ministers factiousnesse or peoples fury: tumul∣tuating and irregular wayes of reforming any Church do but cut up and so kill the mother, in hope to save that Bastard-child, which ha∣ving neither due form nor legitimation deserves no long life.

We see by too wofull experiences and infinite expences of blood, that Churches, when in some things decayed, are easier mended in

Fancy than in effect, in the project than performance; That this Church-work requires not onely proper workmen and skilfull Ar∣tists, but tender hands and cautious fingers; That where the Essen∣tialls, Vitals and Fundamentalls of Religion in any Church, are good as to true doctrine, saving faith, holy institutions, and honest mo∣ralls, the prudentialls and ornamentalls cannot but be commen∣dable, if they be tolerable; That the peace and safety of a setled Church ought not to be indangered for circumstances; That it is a dangerous practice of Empiricks, to give able and otherwise healthfull bodies uncorrected Quick-silver, which shall kill them outright, in order to kill some little itch or tetter upon them, whose breaking forth to the circumference or outward habit of the body is a good effect of an ill cause, a sign of firmer health in the no∣bler and more retired parts.

I must ever conclude, with S. Austin and Dionysius Bishop of A∣thens, it is better, for the Churches peace and Christian charity sake, to tolerate some inconveniences (for some there will ever be, or at least to some men seem to be, in the best constituted Churches) than to admit of such hazardous wayes and means of reforming, as will en∣danger the ruine of Religion and totall routing of a well-setled Church; that it is better in all respects to acquiesce in, or submit to publick determinations and tried appointments of true Religion, than to be still tampering with untried experiments and essayes of No∣velty, to the wast of that Order, Peace and Unity, which ought to be preferred before any such Truths as are but probable, or so dispu∣table, that good men on either side have, do, and may hold them in some opposition without danger of their salvation. It is but a delusi∣on and device of the Devil, which prompts men to wind up the strings of Religion to so high a note of Reformation, as breaks both the strings themselves, and the very ribs of that Instrument which they pretend to set to such a pitch.

An immoderation which hath (as I have endeavoured to set forth by many sad instances in this third Book of the Church of Englands Sighs and Teares) so defaced, deformed, shaken, disunited, weakned and endangered the state and honour of Religion, as Christian and Reformed, in this Church and Nation, that it threatens, like a Fistula, Gangrene, or Cancer, a totall, though it may be a lingring, fatality both to Church and State, unlesse by some wise hearts and worthy hands the Lord of Heaven vouchsafe to apply such Cures as may stop the prevailings of such sad Effects, and remove the Causes which began or promoted them so far, as to give occasion to this famous Church and her Children thus sadly to bemone themselves.

Notes

• * 1.1

  The danger of divided parties in Re∣ligion as to the civill in∣terests of England.
• * 1.2

  See the History of Jack Cade and War Tile•• lately set forth.
• * 1.3

  See the Histo••y of Hacket and Coppinger, in M^r. Camb∣dens Elizabeth.
• * 1.4

  Aug. Epist. ad Victor. nū, 122.
• * 1.5

  R••ssidius in vi∣tâ Aug.
• * 1.6

  Set forth by S••eidan, in his Comm.

  By others of late in English
• * 1.7

  Rev. 9.7, 8.
• * 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.9

  History of the Netherlands.
• * 1.10

  Jos. 10.24.
• * 1.11

  1 Tim. 5.17.
• * 1.12

  1 Cor. 12.28.
• * 1.13

  Psal. 68.11.
• * 1.14

  Deut. 22.10.
• * 1.15

  Deut. 22.9, 11.
• * 1.16

  1 Cor. 11.16.
• * 1.17

  Magis perturbat novitas, quàm prodest veritas.
• * 1.18

  1 Sam. 6.10.