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 ...

BOOK III. SETTING FORTH THE EVIL CONSEQUENCES Felt or feared from the Distractions of RELIGION in ENGLAND. (Book 3)

CHAP. I.

HAving in the FIRST BOOK endeavoured to set forth the sad and just complaints of the Ch. of Engl. therefore just, because her calamities are neither deserved by nor descended from Her former well-reformed con∣stitution; having also in the SECOND BOOK enqui∣red after, and in great part discovered (as I suppose) the genuine and proper causes together with the unhappy occasions of Her calamitous distresses and decayes; I am now in this THIRD BOOK to set before you (my honoured Countrey-men, as to honest Englishmen and wor∣thy Christians) those evil consequences which already are greatly felt, or may rationally be feared, as to the interest of the true Christian and Reformed Religion in this Church and Nation: Which I shall chiefly reduce to these four heads. First, the palpable decayes of Re∣ligion, as to the power of godlinesse, in the proficiency and practicks of piety and charity, together with the daily encrease of Atheisme, with a supine neglect and irreverence towards all Religion in all sorts of people. Secondly, the unprofitable, scandalous, vexatious & endless disputes about Religion. Thirdly, the Romish advantages and Papal prevailings, which are unavoidable. Fourthly, the civil dangers and dis∣sentions necessarily following religious differences, if once they come to be fomented by numerous parties, as they will be, if fit remedies be not seasonably applied to restore, establish, incourage and unite the pretensions and interests of the Reformed Religion, according to some order, polity and discipline in the Church of Engl. such as may be most agreeable to Scripture, to reason, and to the patternes of primitive Antiquity: all which pious and prudent methods our Fore-fathers very commendably and wisely followed (as I conceive) in that excellent Reformation, which after the fiery trial of Queen Mary's

dayes came forth of that furnace, pure in its Doctrine, complete in its Liturgie, comely in its Order, solemn in its Worship and duties, authoritative in its Discipline, harmonious in its Government, sound in the Faith, fervent in all Charity, full of good works, abounding in the gifts, and transcending in the graces of Gods Spirit. It was, as Gods darling, for many years highly prospered with all temporall and spirituall blessings, as the beloved Disciple, lying in the bosome of Jesus Christ, to so extraordinary indulgences of divine favour, that all Reformed Churches admired her; yea the Greek Patriarchs and Churches, though in a depressed and distant state, yet highly reve∣red her so pious, so prosperous, so prudent, so primitive consti∣tution and condition: in all which how it now is impaired, and daily will further decay, will best appeare by taking an impartiall view of those sad effects and bad consequences which either already attend, or further threaten, the divided, distracted and distres∣sed state of Christian Reformed Religion in this Church and Na∣tion.

* 1.1The first of which is, the great abatement and palpable retrogradation of godliness, as to the proficiency & power of it, both in mens hearts and lives. The sweet savour and fragrancy of Religion, which ariseth from truth and peace, from inward sanctity and outward harmony, these are grown infinitely sowred by the leaven of differences, em∣bittered to factions and despites, to mutual despiciencies and eternal animosities. Where envy and strife are, there must needs be (as Saint James tells us) confusion,* 1.2 and every evil work, heightening men by spirituall pride and evil jealousies to a kind of zealous malice and cruel charity, which choke (as the Devils tares and thorns) the good seed, giving great and daily advantages to all manner of evil tempta∣tions, even to gross fedities and barbarous immoralities: for where Religion is once poysoned with passion, & swoln to factious emulati∣ons, men count it a great part of their own godliness, to censure others for ungodly: it is made a master-piece of piety to cover their own impieties, by the sharp and severe imputations they cast upon other mens opinions or profession; thinking it no small assurance, even of their own salvation, confidently to condemn all that differ from their party in opinion or communion. By this means the root and fruit of true charity, which is the life and soul of Christianity, the milk and marrow of all graces, this first growes mortally infected through the pestilence of divisions and distractions in Religion: this vitall and naturall Balsam of piety once decayed, dried up, or exhausted by unchristian calentures, no wonder if the whole constitution of Religion grow weak, ricketly and consumptuous.

For as planting and good husbandry are commonly neglected where war rageth, men being more intent to killing than tilling; so in parties and factions of Religion, Christians study to live more upon the insolent plundering of other mens opinions, upon the rifling and harrasing of others consciences, than upon their own pious industry, or humble devotion; every one is so eager to make good their side

and contests, that they cannot much intend the great work of grace and truth in their own hearts, which most thrive in faire and clean wea∣ther, in the summers serenity and tranquillity of Religion. As the hot and scorching beams of the sun soon drie up the morning dew, or as violent flames instantly lick up the water cast upon them; so are controversies in Religion to the sweet distillations of grace, and heavenly diffusions of Gods Spirit▪ Gods still voice, or those silent and secret whispers of his love to the soul, are not to be heard in the cla∣mour and tintamar of controverted Religion in the same house or Church. The work of grace, both in private hearts, publick con∣gregations, and greater Churches, is best carried on, like Solomons Temple, with least noyse and knocking, the furthest from such con∣tention and confusion, which are onely proper for the building of Babels. They are most preposterous and unevangelical methods,* 1.3 by which Christians beat their plough-shares of mortification into swords of destruction, and their pruning-hooks of repentance into sharp spears, by which they may smite and pierce to the heart one another. While mens heads are so hotly busied in disputations against others tenets; their hearts and hands easily grow cold and idle, as to that work of sanctification which they owe to their own souls; and that exemplary conversation in all holiness, which they owe to others.* 1.4 The lilly (indeed) of Christian Religion did mightily thrive amidst the thorns of heathenish persecutions; but it was soon choked by those of uncharitable janglings and contentions which grew up among Christians:* 1.5 which commonly prove so sharp and hot (like that be∣tween Paul and Barnabas) that even good men separate one from the other; the bellowes of disputes blowing up sparks of native pas∣sions to uncomfortable dissociatings, distances and damnings. At last the daily whettings of mens wits, and exasperatings of their spi∣rits, tongues, or pens against each other, do infinitely blunt the edge of their charity, and dull the brightness of all their graces, both solita∣ry and sociall, as to the holy improvement of their own or other mens souls; for all things of Religion are disputed and acted, as be∣tween rivals, or enemies never to be reconciled.

We find of old,* 1.6 that no warres were ever carried on with more popular eagerness, godly presumption and pious pertinacy, nor yet with more superstition and unsuccessfulness as to Christianity, or with more depopulation to true piety, and vastation of reall sanctity, than those which were at first called the holy warres; when men in∣scribed the Croisado on their arms and banners; fighting in the first design onely against Saracens, Turks and Mahometans, but at length against Christians, both Greek and Latine, by the policies and cruel∣ties of some Popes and Princes. Thus transports of piety usually en∣gage men, not onely against the first supposed enemies of other mens errours and evil manners, but even against those truths and holy du∣ties, at length, by which the Antagonists seek to serve and assist their parties one against another. At last the dust of dispute so blinds mens eyes, that in pursuing of one errour to destroy it, they are en∣gaged

and wounded unaware with another; as is evident in the anci∣ent reciprocations of opinions, touching the reality and unity of both natures in the one person of Christ: in which, as in other disputes, men of no mean parts for learning and piety greatly over-shot them∣selves; as Vincentius Lyrinensis instanceth in Tertullian, Origen, Apollinaris, Eutyches, Arius, and others; himself being suspected for Religion too, if those Quaestiones Vincentianae, to which Prosper gives answer, be of that Vincentius.

After much inordinate heat and expence, both of time and spi∣rits, the ablest Christians quarrellings do at once wound others, and wast themselves, as we see between S. Jerome and Ruffinus: but com∣mon people by these childish bickerings in Religion, as by cracking of nuts, rather break their teeth, than ever fill their bellies, losing most-what the kernell, sweetness and substance of true holiness, while they eagerly contend about the husk, shell and shadows of Re∣ligion, beyond which the plainer sort of professors hardly advance in disputes. The purest spirits of true Religion, which are very fine, subtil and volatile, do quickly evaporate, when such chymicall heats and unchristian fervours are applied, as are no way apt to fix and con∣solidate true piety, either by charity, or humility, or holy humanity, or any blessed harmony.

All which speculations of wise men are most evident in the late experiences every where pregnant in England, where the Christian and Reformed Religion being over-heated in the furnace of some mens zeal, and too much hammered upon the anvils of needless and various contentions, they have onely made some sparks to flie in each others eyes, not without great wast to the solidity, substance and beauty of that former excellent Reformation, which was so glorious and renowned. The high tide of justice, mercy, humility, meekness, charity, thankfulness, obedience, order, unity and sincerity, which heretofore flowed among us, as Countrey-men, as Christians, and as Reformed, is now brought to so low an ebbe, that every one is ei∣ther censuring, or complaining, or condemning some other: several parties are jealously cautious of one anothers injuries, cruelties, ma∣lice, pride and hypocrisie. In stead of mutual symbolizings and sweet complyings in holy duties, as prayer, conference, comfortings & com∣municatings, people with Pastors, and Pastors with their people, or with one another, both privately and publickly; all places are full of cavil∣lings and calumniatings, quarrellings and disputings, scornings and contemnings, schismatizings and separatings, which in many are now advanced (as fire in light and combustible materials) to infinite ha∣tred and utter abhorrencies of each others persons, piety and profes∣sions. One party thinks it self not safe, if another enjoyes as much freedome in Religion as it self affects or usurps; it is death to some to see others live in any order and unity; each faction measures Gods dislike and displeasure by their own: at last they begin to per∣swade themselves, that nothing would be more acceptable to God, than Victimes and Holocausts of all those Christians, both Ma∣gistrates,

Ministers and people, who are not of their parties and ad∣herencies.

Thus are the main pillars of Religion, righteousness and peace, meek∣nesse and patience, charity and humility, mortification and self-denying (which are the noblest victories of our selves, and the most generous conquests of others) these are undermined, shaken, battered, and in danger to be quite overthrown by these modern bickerings and di∣gladiations of Religion now in England. Every one is ploughing and harrowing long furrows, either on other mens faces or their backs;* 1.7 few are sowing, weeding, or watering the seeds of grace in their own hearts and consciences. Christians, like cattel in hot summers days, are so molested with the biting of these flies, that they cannot feed fat; so agitated with scruples, that they can take no rest: like silly sheep, engaged among bushes and briars, they not onely lose their food, but their fleeces, getting nothing but scratches; which are the decoyes of flies, and nurseries of vermin.

What serious and charitable Christian is not grieved at heart to see so many of their children, neighbours, kindred and acquaintance, disputing away so much of their precious lives, and uncertain mo∣ment? While they should be examining their consciences, repenting of their sins, strengthening their faith in Christ, increasing their love to God and man, getting good evidences for heaven, and preparing for an happy departure; they (alas) are bawling and braving, railing and raving against one another: yea, many are doubting and dispu∣ting, while they are dying; ravelling and undoing their own com∣forts, as well as other mens Religion, when they should be work∣ing out their own, and assisting others salvation with fear and trem∣bling: even poor silly souls are then full of Obs and Sols, when pe∣nitent sighs and fiduciary teares were much more seasonable and necessary for them; kindling and encreasing those fires with their breath, which they should rather quench with their tears, nay with their blood, than leave them to be such everlasting burnings, the very Hell and Tophet of the Church, the continual torment of infinite Christians, that possibly mean well, and might do well, while they get little good, yea they both suffer and do much mischief: like sheep surfeited in good posture, they infect others, and die them∣selves of the rot, or scab, or maggot, having no skilful and carefull shepherds to cure or relieve them. Thus infinite poor people in En∣gland, by officious tending upon some late new Masters and various Teachers, do by their Religion, as the poor link-boyes in London, who so wast their links by running after other mens steps, that they are fain to go at last to their own homes in the dark. Without doubt, ma∣ny Christians heretofore very thrifty and well-liking, able and ho∣nest, have of late years lain down both in sorrow, poverty and ob∣scurity, as to the point of true spiritual comfort and inward peace; which are the fruits onely of quiet, humble, charitable and composed minds: for as pigeons are scared out of their houses by much noise and knocking, so are the gracious motions and consolations of Gods

sweet spirit driven out of Christians hearts; between which calm brea∣things or soft insinuations, and the rude tempests or commotions of mens passions, there is as much difference, as between the operati∣ons of oyl and of vinegar, or between a tunable peal of well-rung bells, and those harsh janglings which are used as the alarms of scare-fires, or tokens of publick conflagrations.

Nor are the publick symptomes of decayed Religion, as to the gra∣cious power and charitable efficacy of it, more apparent in other mens lives and conversations (so scattered, so divided, so dissonant, so unsocial, so uncivil, and so unsympathising generally with one ano∣ther, unless with those of their own side and party) than those damps and decayes are which men must needs find secretly in their own hearts; when many, both Ministers and people, cannot but see (though they are loth to confess) that the Sun of righteousnesse, which was well risen in their souls,* 1.8 with healing in his wings, is now gone backward many degrees (as the shadow did on King Ahaz his dial) whereto it was heretofore ascended. In stead of their first unfeigned love,* 1.9 which is most lost and decayed towards God and true Religion, there is general coolness, much chilness and luke-warmness brought upon their purity and sincerity, by many sinister policies and world∣ly interests, besides their own passions, which, like water, are mixed with the wine of their Religion: many trees of God that were heretofore sound and full of sap, florid and fruitfull, are now become mossy, cankered, hide-bound and barren. I am sure the liberal hand and out-stretched arm of Christian Charity and English munificence, to God, his Church, his Ministers, his poor, are now shrunck and withered,* 1.10 like Jeroboams, when it was stretched out against the Prophet of the Lord. Neither Ministers nor other Christian men love one another,* 1.11 as Christs Disciples, (qua tales▪ & quia tales;) but rather as confederates, in their severall factions, interests, separate parties, sidings and designs: who, though they be like Gebal, and Ammon, and Amalek,* 1.12 like Manasseh against Ephraim, and Ephraim against Ma∣nasseh, in their mutual Antipathies; yet all are against Judah, against the distressed Ch. of Engl. and all such as do with the greatest consci∣ence, charity and constancy, adhere to the former good order and holy profession of the reformed Religion here established, which now in many places, in many mens lives and hearts, appears, as to its cor∣dial spirit, its vital and celestial vigour, like the old drugs and dispi∣rited simples of Apothecaries: the ea••thy, gross and material parts, do yet remain, in some proportion, as to the main bulk and pretence of Reformed Religion; but the vertue and efficacy of it is much vani∣shed and evaporated, both as to the hearts and lives of Christians, both of Pastors and people, comparing them with the former gene∣ration of their fore-fathers, or with themselves in their former grave, comely, humble, wise, sober, usefull, orderly and peaceable conversation; which made many of them like vines, fig-trees and Olive-trees,* 1.13 bearing good fruit, to cheer God and man; where now they are like so many sharp, bushy and scratching brambles, rather

ambitious to have dominion over other mens faith and consciences, than any way carefull or helpfull to their own edification or others comfort, either private or publick, as Christians and neighbours, or as members of one nationall Church; in which relation they once thought themselves to stand obliged, as members of one great and goodly body, to support, sympathize, and pity one another: now the aim of many is to divide themselves, and tear others asunder from all Catholick communion, to a Catholick confusion and destruction. Thus is Religion evidently decayed, as to the power of it, in those that were formerly strong and lively in the wayes of piety and charity.

CHAP. II.

AS for that new generation which is grown up of la∣ter years,* 1.14 and who have never known those Jo∣sephs, whose prudent piety established and pre∣served the Reformed Religion for many years, with great peace, plenty, prosperity and profici∣ency in the Church of England; these have, for the most part, been onely spectators or abettors of those ingratefull exorbitances, which some Christians have affected and mis-called for precious liberties, though beyond all bounds of modesty, charity and piety, as well as beyond the merits of the Church of England and its well-reformed Religion. These have hither∣to seen the face of this Church and our Religion, like that of a field, in which a fierce and cruell battel hath been fought, and still is, with dubious success, by Christians of bold, pertinacious and implacable spirits; they behold all things, as to the purity, peace, order and harmony of the Reformed Religion (which was once wisely establi∣shed and uniformly professed in the Church of Engl.) full of clamour and confusion, of hatred and horrour, of bitter complaints, unchari∣table jealousies, Satyrick invectives, sharp disputations, endless con∣tentions. Many are brought up in gross ignorance of the very funda∣mentals of true Religion, counting it a part of their liberty & Religion, not to be taught by any man, Parent or Minister, any principles of Religion: others that have some glimmering knowledge, are but meer Scepticks, and unsetled, ever dubious and vertiginous, thinking it a token of their true conversion, to be daily turning from one side and opinion to another: a third sort quarrel at all they have been taught and baptized into by the testimony of the Church and its Ministry, as a method below the sublimity of their spirits, who fancy nothing but immediate teachings of God, illuminations and inspirations, beyond

the usual dispensations of the heavenly treasure,* 1.15 which hath been hi∣therto in earthen vessels. A fourth sort of people, driven by the fu∣ries of their own lusts and passions, animated also by the extravagan∣cies of others (who seem pretenders to Religion) have sought to cast off the thought, care and conscience of any Religion, fancying such a Religion and Liberty, as may best consist with their temporal safety and worldly interests; however they profess, they practise perfect Atheism, to live without any God preceptive, but onely providen∣tial, in the world. Nor are there wanting some men of great parts and conspicuous learning, as well as estates, who set their wits on work to maintain this principle, That there is no Numen, no divine being di∣stinct from that we call Nature, no Creator, no creature, no Scrip∣ture as Gods Word, no Saviour, no Sin as against God, no re∣ward or judgement to come. Yea, that universal Tradition, that in∣bred Principle, that Catholick perswasion, which hath possessed all Na∣tions and successions of mankind, (as Tully observed) touching the immortality of rationall spirits or humane souls, as to their eternall recompenses; this point is not onely doubted and disputed, but by some denied: notwithstanding that few men in all ages, by their greatest wit and wickedness, were ever able to redeem themselves from the terrour of this truth, and the captivity of their own consci∣ences, which are hardly freed from these convictions, that there is a God above us, and an immortall soul within us: nor have ever any men endeavoured to put out this light within them,* 1.16 but onely those, whom the conscience of their wickedness made desirous rather to perish utterly, than to be perpetuated to an after-being in misery. From these main unhingings of Religion in mens consciences, which have set them above any fear of God or reverence of man, who can wonder at those disorderly motions, which have so long filled and deformed this Church with so many schisms, Heresies and Tragedies? The utter irreligion of some, the superstition of others; the pee∣vishness of some, the pertinacy of others; here Atheisme, there hypocrisie; here any Religion that civil politie lists to set up, there no Religion setled, to give any check or restraint by law; here novelties and varieties of Religion affected, there uniformity and Catholick antiquity despised; these encounterings and contra∣dictions among men, as to matters of Religion in England, what strages and vastations have they made in the minds of common people, and the younger sort especially? The face of Christian and Reformed Religion looks blasted with fire, black with powder and smoke, besmeared with dirt and blood; the prospect of it is full of death and despair; the distractions of it threaten both it and us with destruction at last; because nothing whets mens swords sharper against each other than Religion. With how much glorying, even in point of conscience, have Christians and Protestants wounded, op∣pressed, killed one another in England, in great part upon the quar∣rel of Religion, yea, and of Reformation? The scandall, eclipse, and ruine of which, as to its truth, credit and consistency, is far more

considerable, than the loss of thousands of our carkases, or vile bo∣dies, which were worthily and almost meritoriously sacrificed, if by such means the true honour and interests of Religion, as Christian and Reformed, could be preserved or advanced.

But (alas) this is so far from any advantages of life, health and vigour, by all those bitter pills and potions it hath taken, by all those sharp phlebotomies & lancings it hath endured, that it seems exhau∣sted, dispirited, languishing, drooping, decaying and dying; sinking under its own weight, or rather under the pressures of impotent passi∣ons on all sides: not onely to indifferency, negligence, and unset∣ledness as to any Religion at all, which is very rife; but to sottish ignorance, gross superstition, high Atheism, and insolent blasphe∣mies against our God, our Saviour, our Scriptures, our Sacraments, all ordinances, and all that is sacred. The epidemical rudeness and irreverence, the vulgar profaneness and immorality, their brutish stupor and barbarity, their licentious impudencies and insolencies, their publick scorns, affronts and oppositions of the lawful Ministers of England in their holy Ministrations (part of which I have seen, others I have heard of,) these and the like fedities, like a plague and leprosie, have mightily infected and daily spread over the souls of men and women, young and old, in countries and cities, both in En∣gland and in Wales, as necessary consequents and concomitants of that liberty in Religion which many men have challenged to them∣selves.

Nor is this depravedness onely befaln the beasts of the people, the meaner sort, whose souls are as precious as the best, though their condition be poor, their breeding bad, and their manners generally vile, having naturally a brutish carelesness and dulness to any Re∣ligion; but their greatest awknesse and aversness is against that Reli∣gion which is most soberly setled, and exactly professed; this giving most check to their boisterous lusts and extravagant fancies: whose Religion is generally more upon custome and constraint, than upon judgement, choice or conscience; ever waiting, as water pent up doth, for any opportunity to get such a liberty as will at last quite spill and spend it self; being never better pleased than when they finde themselves least tied to please either God, or any men but themselves. This sort of vulgar people may in part excuse the abuses they make of any liberties or indulgences they can at any time extort by their terrours, multitudes and importunities, from wiser men.

CHAP. III.

* 1.17BUt the mischiefs of unsetled Religion and Irreligion, like a Gangrene, is further spread to the more noble parts of this body politick, to persons of generous qua∣lity, of hopefull ingenuity, both by extraction and education, who have fair fortunes, like fuel, to main∣tain the flames of their factions; and good abilities, like oyl, to nourish the wild-fires of their fancies, which way soever they affect to rove. This sort of young gallants, who are grown up amidst our late civil broils and religious distractions, as handsome young trees oft do among brambles and bushes; these (I say) who might be the strong supports and goodly shelters of Religion in after-ages; these are miserably shaken, depraved, distorted: not so much by the impetuousness of their own juvenile fervours and passions (which,* 1.18 if inordinate, will, as S. Austin observes, be their own sting, reproch and punishment) as by those various circulations and contrariant traversings of Religion, which have tossed their minds to and fro, to a kind of delirium or vertigo, a meer whimsicall uncertainty, as to Religion.

Which distemper and giddiness in their heads and hearts they have contracted, chiefly, by beholding that unsettledness, looseness, giddiness, variety, irreverence, contempt and confusion, which hath been cast upon the face of the Reformed Religion and this Church of England: for since they came to any years of discretion, and a capa∣city, as men, to judge of humane affairs, they have seen nothing ma∣naged with less discretion, gravity and judiciousness, than the publick interests of the Reformed Religion and this Church. Many of them have been taught by words, and more by examples (full of all petu∣lant rallieries against our Church and Religion, as formerly establi∣shed) to despise and abhor all that their fore-fathers reformed, or set∣led, or professed and delivered as their Religion. How do some suck from their very milk and nurses all manner of bitter scorns and re∣proches against the Church of England, its Baptism, divine Ministra∣tions and Ministry? Some that are now grown up men and women, yet are still in the very infancy and cradle of Religion, either sleeping securely in sensual impenitency, or delighting to be variously rocked from one side to another, with a lullaby of novelty, which will bring them to a drowsie indifferency by a religious inconstancy.

Thus the very salt of true Religion, as to its smartness and savour, its piercing and preserving vertue (which only is able to keep persons of pregnant parts and opulent estates from vicious putrefactions) this is presented to them as useless, unsavoury, infatuate, while they have from their youth upward seen it, especially in its chiefest dispensers & most constant professors (according to the establishment of the Church

of England, daily cast out upon the very dunghill of plebeian petulan∣cy and contempt, exposed to poverty, yea beggery in many places, yea and profanely trampled under foot by the very beasts of the peo∣ple. Hence it is that the Christian and Reformed Religion appears to many great spirits and young Gentlemen, not as a matter of eter∣nal truth, of infinite weight, and highest concernment to them; not as having the Catholick testimony of the wisest and best of man∣kind in all ages, the expectation of the Patriarchs, the prediction of the Prophets, the preaching of the Apostles, the signatures of Mar∣tyrs and characters of Confessors, by their bloodshed and sufferings, which they chose rather to endure, than the least abnegation, Aposta∣sie or swerving from so great, so holy, so constant, so necessary, so di∣vine principles, as the Christian Religion is grounded upon. Many good wits of later years in England look upon Religion with a su∣percilious eye, with a squeamish coynesse, with a nauseating and huffing aspect: so far are they from fear and trembling, as if they did God a good turne to own him in any fashion, or Religion were beholden to them, if they were but civil to it; not considering the majesty of Miracles, the admiration of Angels, the accomplishments of Prophe∣cies, the manifestation of the Messias, the expresse image of Gods grace and glory, mercy and truth upon it, in the holiness of the precepts, in the honour of the examples, in the preciousness of the promises, in the astonishing love, compassion, wisdome and goodness of God con∣tained in it, laying out gracious and glorious methods of reconciling and saving sinfull mankind, by such a way of propitiation, satisfacti∣on and merit, as no whit blemisheth or diminisheth his justice, but every way advanceth and magnifieth his mercy.

All this divine beauty, majesty, glory and extasie of true Reli∣gion, so highly valued heretofore in England, by Princes and Peers, by Noblemen and Gentlemen of all degrees, is now looked upon by many as a mimicall play, a popular pageantry; a business so scepticall and litigious, so mutable and various, so childish and impertinent, so trivial and plebeian, that many think it a point of gallantry and great∣nesse of mind, totally to undervalue all Religion, as a meer fabulous flourish, set forth with some pomp and solemnity heretofore, now with specious liberties and indulgences, in order either to amuse and over-awe, or to please and gratifie common people, whose brutall strength and refractory rudeness is found to be such by all wise Go∣vernours in all ages, that nothing can over-awe or bridle the popula∣cy so much, as the opinion of some Religion, derived from a Deity; whose power being represented as omnipotent, can onely give either terrour and check to vulgar presumptions, or fixation to their everla∣sting revolutions. Which volatile temper of common people some cun∣ning men of later years having observed, how in nothing of received Religion they were setled, they have flown anew to the old craft of those heathenish Legislators, to pretend Nymphs and caves, to dreams and visions, to extatick grotts and groves, to converse as Sibyls with Demons or Spirits, and to keep immediate intelligence

with God himself, by special inspirations, beyond any thing of tradi∣tionall Religion, anciently received and constantly delivered by this or any other Church of Christ.

Nor doth this sorry artifice fail to take some simple birds that are more silly and incautious, who hardly ever get out of these snares and lime-twigs of pretended new Religion, till they lose their fea∣thers, much of their time and estates, besides the hazard of their souls and consciences.

But others, of more bold and robust tempers, are from these tem∣ptations and scandals of snarled and entangled, or loose and unsettled, or arbitrary and nulled Religion, betrayed to down-right Atheism; from thence they are carried down the stream of all sensuall debau∣cheries, without any stop or check of conscience, as to God or any Re∣ligion, by which they stand obliged and responsible to a Divine power above them.

All which comes to pass, by reason that they fell into such un∣happy times, as to their Religion, education and imitation, as offe∣red them for many years very little but novelties; and in them no∣thing worthy of the name of true and solid Religion, as to any pub∣lick certainty, harmony, unity, or authority. Nothing must be own∣ed as the uniform piety of this Nation, or the consent of the Church, either as from wise men or good Christians; nothing fixed, as be∣comes the majesty of a glorious God, and a gracious Saviour, an immutable goodness, and unerrable truth, held forth by the most idoneous and credible witnesses in the Catholick Church, through all ages and successions: but, as if all Christians had been either ig∣norant or impostors in this and all Churches, as if no Christian Princes, no Presbyters, no Bishops, had had either wit to discern, or grace to retain true Religion; so have many people on all sides run up and down, to pick and chuse, to begin and invent, to contrive and cut out what they listed to call their Religion: yea, many rigid Re∣formers, and most severe pretenders to Religion (upon new accounts, as schismatizing in, or separating from the Church of England) even these are daily found either split upon the rocks of uncharitablenesse, or beating upon the quick-sands of change and uncertainty; not onely their several factions, but the same persons having as many fa∣ces successively of Religion, as Proteus had shapes. The stakes and cords of that Christian and Reformed Religion, which was fixed in the Church of England, these are pulled up, quite ravelled and broken into pieces by many. Nor are these new modellers such as made modest trials and essayes of truth; but they are generally fixed to their unsettled fancies, constant in their inconstancy, pertinacious in their extravagancies, and hardly ever to be perswaded by any expe∣rience of their own folly, to recant or repent of their apparent and im∣prudent transports; much less to return from their exotick novelties and fanatick inventions they have lately chosen, to that solemn & sa∣cred, uniform and majestick, primitive and Catholick posture of Reli∣gion, in which it was for many years illustrious in the Ch. of Engl. and in all other famous Churches.

CHAP. IV.

THe very light of nature and common reason commands mankind to be serious and setled,* 1.19 grave and reverent in the publick service and veneration of their God: to which end they added (as Varro, Tully, and Isidore Hispalensis tell us) not onely many Ceremonies to adorn their Devotion, but a publick consent and sanction, to autho∣rize, and confirm, and fence their Religion, against all those (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) that affected to be rude, or dared to be profane. For right reason tells us, that Novices, strangers, or beginners in Religion, must be miserably betrayed to all manner of irreligion, where they see all things of Religion presented to them, like a kind of Matachin dance, or counter-skuffle, full of fraction and novelty, of change and contra∣diction, of intricacy and incongruity, of emulation and faction, of strife and envy, of hatred and enmity, of contempt and confusion; debased to meanness, and prostituted to vulgarity; which can by no persons of any right understanding be thought to be the temper of any thing that is worthy to bear the name & inscription of the true God, or the Christian and Reformed Religion. This is not the pulse of pie∣ty, nor can be the influence of Gods holy, wise, and peaceable spirit. No Christian can be so uncatechised, as not to know, that these wounds and scarres which are upon the face of Religion, and made by Christi∣ans of the same countrey and communion, are not the marks of Christs sheep, nor the characters of his Disciples; who have been in all ages most eminent for all graces and vertues, for all things true, comely, orderly, just, generous, benigne, charitable: none exceeded or equal∣led them for mutuall love, while they were neer or far off; inso∣much that primitive Assemblies of Bishops, Presbyters and people, were most lively resemblances of that Angelick Order, Quire, and Har∣mony which is in Heaven, before the Throne of God, and of the Lamb.* 1.20 This union and subordination kept up the reverence of Religion, and the dignity of the Evangelicall Ministry among Christians, even then when persecution most raged against them: when the persons of holy Bishops and Presbyters were imprisoned, banished, mangled, and massacred by Heathenish and Jewish persecutors; yet then was the authority of Ministers looked upon as sacred and divine, not from the earth, but heaven; not from Kings and Princes, not from Parla∣ments and civil Senates, not from Protectors and Major-Generals, or new Triers, much lesse from any principle or power which is now challenged by popular arrogancy and vulgar usurpation, but from Christ Jesus, and so from the blessed God, who sent his Son, and He his Apostles and other Ministers, as his Father sent him,* 1.21 for the same end and work, in those measures and proportions of his Spirit which were necessary for the calling, converting, continuing and perfecting the Church, as the Body of Christ.

While these continued in an holy and uninterrupted succession of undoubted Authority, as Apostles, Bishops, Pastors and Teachers, of one mind and mission, of one ordination and succession, they easily preserved the doctrine of Christian Religion uncorrupted, the My∣steries unprophaned, the Ministry unviolated, the reverence of Re∣ligion unabased: but these once divided against each other in opini∣ons and factions, their ranks and order broken, their succession in∣terrupted, their commission counterfeited or varied, their office inva∣ded, their authority doubted, denied and destroyed; who knowes not what spring-tides, what whole seas of faction and fury, of negli∣gence and irreverence, of Atheisme and irreligion, must necessarily flow in upon the face of any Church; when the truest and compleatest Ministers shall be questioned or scorned, the dubious, defective, or false ones magnified, by secular policy, or popular levity; when Lay-men shall either think there are no Ministers invested with any due authority, or themselves as good as the best, set up after some no∣vell and arbitrary modes of their own invention, which must not onely vye with the true, ancient and Catholick ordination of 1500 years standing, but justle it quite out of the Church; like the bastard Abimelech,* 1.22 who slew all the legitimate issue of Gideon his Father?

Who can heare with trembling, or pray with devotion, or receive with reverence, or be reproved with patience, or be comforted with peace, or be terrified with judgement, or mortified to any lust, or moderated to any passion, or confined to new obedience, or won to true repentance, or moved in conscience, or raised in hope, when he applies to any or all these duties, out of faction, novelty, curiosity, levi∣ty, custome, affectation, or hypocrisie; when he thinks the Minister that officiates hath no more power than himself, or his groom and foot∣man; when he looks upon his Minister as a poor man, confined to his teddar, staked to his petty living, dependant upon mens charity, expo∣sed to plebeian contempt, at best but an almesman of the State, a publick pensioner, or an Evangelicall Trooper, whose commission is (ad placitum hominum) after the will of man, having no divine power or authority to his office and work, no legall right or title, as to cer∣tainty or perpetuity in any thing he enjoyes as his wages, further, than the arbitrary favours or frowns of men are dispensed to him; a very trembling and precarious orator, whose pulpit is (like the Ara Lugdunensis) soon made his scene, his coffin and his sepulchre; especially if either fervently praying, or faithfully preaching, or justly, yet wisely,* 1.23 reproving, he displease any captious and peevish Auditor, who hath confidence enough to make him an offender for a word, and influence enough to sequester, to silence, yea to starve him and his fa∣mily, if he use an honest and innocent parrhesy, or freedome of spea∣king, such as becomes the Messenger of heaven, the Minister of Christ, and the Ambassadour of God? When the mouths of Gods oxen are thus easily muzled, when his Prophets are so cheaply despised, when his neerest servants are thus despitefully used; no wonder if irreverence, Atheisme and profanenesse in all sorts of people attend all religious

exercises, as necessarily as shadows doe those grosse bodies which in∣tervene between the sight and light: which is the first sad and bad consequence following and flowing from the inconstancie and unset∣lednesse of Religion.

CHAP. V.

BEsides the decayes of Piety and Charity in mens hearts,* 1.24 both as to the principles, power and practice becom∣ing Christians, which (like a Lethargick numbnesse and stupor) is come upon the old stock of Christians in England; together with that unsetlednesse, irre∣verence, contempt, Atheisme and profanenesse, which grows upon the younger sort of people, who have been bred amidst these our divisions, distractions and extravagancies of Religion, to ve∣ry much of irreligion; the lusts and vanities of their minds being not any way so curbed and repressed by the incumbent majesty and authority of any such setled and uniform Religion, as is necessary ei∣ther to perswade men to be good, or to over-awe and restrain them from being so bad as they would be:

Besides these mischiefes, which I have already set forth to you my Honoured Countrymen; there is a second sad and bad consequence, which, like a Gangrene or spreading Canker, daily frets the spirits, and as it were eats up the very substance and vitals of Religion in this Nation, by reason of those endlesse and vexatious disputes, which agitate the spirits and exasperate the minds of all sorts of Christians: and of none so much as Ministers, who are looked upon as those that expose and offer themselves to be the chief heads or Champions of Religion, in their severall parties; who are to undertake the com∣bates and challenges of all opposers: which truly were no very hard province, if either Ministers were unanimous, and mutually assisted by concurrent judgement among themselves; or if they were pro∣tected by the shield of this Churches declared Doctrine, and uniform profession of Religion. Which heretofore was justly esteemed as sa∣cred, inviolable, and invulnerable: having its strength and materialls from the Scripture; its model, manner, and composure from the counsell, wisdome, experience and authority, not onely of this Church of England, but of the Primitive, Ancient, Catholick Church in all ages and places; against all which few men had heretofore the confidence, or indeed impudence, in any grand part, much lesse in the whole, to oppose their private fancies and suggestions.

Now, no petty people are so clownish or inconsiderable, but they dare to cavil, question or deny, almost every point owned as Religion in the Church of England.

I shall not need to instance in the grand Mysteries of the Trinity, Christs Divinity, his satisfaction to divine justice; in the resurrection of the body, or the souls immortality; nor yet in the point of Originall

Sin, or naturall depravedness and defects; of the necessity of Divine Grace; of Christians imperfection in the best state of this life; of the right use of the Morall Law, and the true bounds of Evangelicall Li∣berties. All which (with many other grand concernments of Religion) are daily not onely ventilated and discussed, but contradicted and de∣nyed by many Modern Arrians, Socinians, Pelagians, Antinomians, No∣vatians, and others, (besides the constant Controversies of Papists) so far, that nothing almost is left sound or setled among us; nothing that any Minister can preach or practice as Religion, but somewhere or other it finds much snarling, quarrelling, and gain-saying. Every crosse-grain'd piece of pride; or peevishnesse, or ignorance, adventures to bark at what they list, yea to bite, tear and worry the reputation and integrity, together with the learning and ability of any, yea all the true Ministers of England: who are become miserable, not onely by that great and unintermitted pains which they must take, if they will be faithfull to their own and other mens souls; nor yet by that biting poverty or tenuity of their worldly condition, for the most part of them, which is so hardly to be relieved by those dribliting pittances which, with tedious attendings and shamefull importunings, they can get in.

But beyond both these, Ministers are in such a state of perpetuall inquietude, as is like that of very poore people, who are onely rich in vermine, and so troubled with them, that they are not permitted night or day to take their rest, or to enjoy that sweet sleep and quiet repose indulged to all creatures, by which they might sometime de∣ceive their sore labour, and forget both their miseries and their sor∣rowes. For when all is done that belongs to a sober Ministers mi∣nisteriall duty and charge; after indefatigable paines, continuall stu∣dies, invincible patience, which, like Ostridges, must digest the iron morsels and manners of this age; when despairing and made incapa∣ble of any honorary rewards in Church or State, answerable to his gra∣vity and merit every way, he onely covets for some ingenuous rest and tranquillity under the shadow and protection of that Church and State, which he hath a long time faithfully served; yet then, even in his age, and at all times, he must be summoned with daily alarmes, and provoked to successive duels, by all sorts of factious and fana∣tick Spirits, new or old, who list to be contentious T. though he be wearied, and almost tired with the long and constant fatigations of his Ministery; though he be almost naked and unarmed, as to the pole∣mick or controversall part of Divinity; yet must he be compassed with Briars and Thornes; frequently molested with the perverse disputes and endlesse janglings of those, who have no reverence to this Church, nor the Catholick Churches constant opinion or practise, grounded upon Scripture, and manifested by undeniable Tradition.

The Ministers of England are the common Butt, at which every fooles bolt is presently shot. If any be lesse apt for disputation, through unwontednesse, weaknesse, depressions, poverty, and infinite dis-spiri∣tings, and so (possibly) lesse able on the sudden to defend that truth,

and that Church, for which he hath dared to be a suffering Martyr and Confessour, against the bitter arrowes and subtill Sophistries of his many-mouthed Adversaries, modern Sectaries, (who make what use they can of the Philistines files and grindstones, the wonted cavils, sophistries, and fallacies of the Papists and Jesuits, against this Church;) the seeming disadvantages of any one Minister, when he is publickly surprized, and in the very Church assaulted by such impudent Antagonists, these are presently voted among the vulgar, as the totall rout, baffle and disparagement of the whole Ministeriall order, yea and of the Church of England: As if none of its Fathers or Sons, its Bishops or Presbyters, so cried up heretofore for their excellent learn∣ing & dex••••rous fortitude, were able to encounter these doughty Cham∣pions, these men of Gath; whose glory (now) is rather to defie and over-awe the Israel of God by force, than to fight lawfully, by the rules of right disputation, from Scripture or Reason. If the enemies of the Church of England would lay aside their Swords and Pistols, their Troopers and Musketeers, their Guns and Canons, which have been so oft their Seconds, and so alwaies a terror to the true Clergy of England; if they would keep to the lists and weapons of Scripture and reason, of Catholick example, and constant tradition, (which armes are proper for Religious contests;) I believe they would be easily so matched in every point, that they would have no cause long to boast of ha∣ving the better of any Learned and Grave Minister, who under∣takes to assert the cause of the Church of England, both in its Do∣ctrine and Discipline.

Which is indeed assisted not onely by the Spirit and suffrage of all estates in this Church, as Christian and reformed, as ancient and mo∣dern; but also by the wisdome and consent, the judgement and practise of all the famous and flourishing Primitive Churches throughout the world: so that the justification and honour of the Church of England depends not upon any one Ministers weaknesse or ability, but upon that solidity, juncture, and conformity it hath, in all the main parts of it, with the Catholick Church of Christ in all Ages. He that fights against one, fighteth against all; he must con∣fute them all, before he can justly condemn the Church of England, which hath for so many years laboured between the Furnace and the Anvill, under the restlesse files and hammers of its various Adversaries, who have resolved sooner to die, than to suffer the Church of Eng∣land, or its orderly Ministers, to live in peace.

CHAP. VI.

* 1.25AMong other Sects that, like swarms, are of late risen up against the Church of England and its ancient Mi∣nistery, none are more numerous, petulant, and im∣portune, none more busie, bold, and bitter, than the haughty-spirited and hotter-headed Anabaptists. (For all of them have not (at least shew not) the like horns and hoofs: some are persons of more calm, grave, and charitable tempers.) These novel Disputers against, and despisers of all Infant-Baptisme (whom no ancient Church ever knew; no late•• Reformed Church but ever spewed out and abhorred) these now desire to ap∣pear as Goliah in their compleat Armour, boldly braving the whole Church of England: and this not onely as great Scripturists, but great Artists too; yea they would seem great Statists, Pragmaticks, and Politicians. They pretend to be curious inspectors (beyond all men) into all religious mysteries; yea rigid and exact Anatomizers of all both Modern and Ancient Churches; subtile Insinuators into all In∣terests, and grand Modellers of all Polities both Civil and Ecclesia∣sticall; aiming (no doubt) in time to erect some Saintly soverainty for their party in England, though their former ambitious attempts have every where miscarried, as in severall parts of Germany, so of late in Ireland.

These Anti-paedo-baptists, who are such hard-hearted Fathers, such unkind and unchristian Parents to their Children, as to deny them those distinctions and indulgences of divine grace and favour, which God of old granted to the Jewish infants, and which the Catholick Christian Churches in all ages have thankfully accepted and faith∣fully applied to the Children of professed believers, as a priviledge and donation renewed to them by Christ, and confirmed by the Apo∣stles;* 1.26 these Birds, (glorying like Ostriches in their negligence toward their young ones) are risen up to be not onely nimble Disputants against children, but valiant combatants against men. For they find (after the way of the world,) more is got in one year by the terrour of armes, than in ten yeares by the shew of arguments. And although the pre∣tended principle at first of that party was, to go with soft feet, as Lions and Cats do, (hiding and preserving their Clawes till there is use of them) crying up Peace, and crying down all Warre and sword-work upon Christs or the Gospels score; yet the latter sort of their Dis∣ciples, (being in hopes to become more regnant and triumphant,) have interpreted the meaning of their Grandsires to be, onely in pru∣dence and caution, not in piety and conscience: that fighting was onely forbidden them, when they had cause to despair of getting the better, or just fear to be worsted; but if Providence gives them honest hopes, and advantages by the arm of flesh, and the sword of Steel, to set up the Kingdom of Jesus Christ and his spirit, they are ready, with S. Pe∣ter, not onely to fight for Christ, but to cut off Malchus his eare, yea and

his head too; if they find any Christian, Prince or Prelate, Magistrate or Minister, stand in their way, or if he seemeth to fight against that Anti-infantall Christ, which they say is so predominant in them, that he ought by their assistance to reform and rule all the Christian world; first beginning to destroy the Baptismall rights of Christians Infants, and then to go on to invade the rights of their parents, both Civil and Ecclesiasticall. The ancient Church, as in England, so every where, adored a Saviour, who invited infants to him and blessed them: These men set up a Christ, who will not endure the Infants of his Church and people to come neer him, or have any relation to him, as Lambs of the flock to that great Shepherd.

Thus, the Papists on the one side agitate an endlesse controversie with this Church of England and all Reformed Churches, touching the Lords Supper, First, in not restoring the Cup to Lay-men, agreeable to Christs institution and intention, which was best declared by the practise of the Apostles, and the Catholick Church after them for a thousand years; next, in their stating precisely and explicitely, as matter of faith, under a grievous curse and Anathema, the manner of Christs presence in that Sacrament; which as we confesse to be very mysterious, adorable and ineffable, yet most reall, true and effectuall to a worthy Receiver, according to the proper capacity of Faith receiving its object; so we conclude, that it is not in that grosse and contradi∣ctive manner, which they have lately invented, and imposed upon the Churches credulity by way of Transubstantiatings,* 1.27 & which is a strange nulling of the substance & nature of the signes, Bread and Wine, (own∣ed as such by the Apostle after consecration) and inducing the intire substance of Christs Body and Blood, under every crum and drop of those accidents or shadows, which seem still to be Bread and Wine to the four Senses. And this must be first done, even then when Christ was yet at table with the Disciples, and had not yet suffered: so that they corporally eat of Christs Body made of the Bread, when he gave them the Bread; and was at once in their eyes, and between their teeth. Which strange and unheard-of manner of super-omni∣potent transmuting or transposing, or annihilating of Substances, the Papists owe more to the wit and subtilties of some Schoolmen of later ages (who scorned to seem ignorant of any thing, or to be posed in any Christian mystery) than either to the verdict of their senses, to the principles of true Philosophy, to the grounds of sound Reason, to the Analogy or tenour of Scriptures in parallel Mysteries or Sacraments, or last of all, to the Testimony of the Primitive Fathers and ancient Churches (as hath been amply and unanswerably proved by many Re∣formed Divines at home and abroad.)

Who, though they spake very high things of this blessed Sacra∣ment (as to its holy use, end, and relation to the Lord Jesus) yet they thought it enough for Christians to believe, adore, and admire the in∣visible, mysticall and spirituall, yet reall, presence of Christ in it; (for truly and fully present they ever believed him to be, though they confessed themselves ignorant how, and so were both humbly and mo∣destly silent of the manner of his presence.)

In which bounds if the later Church of Rome could have contain∣ed it self, I believe much trouble and misery, much blood-shed and persecution had been saved in these Western Churches, which are now divided and destroyed upon no point more than this of the Lords Supper; which was the greatest Symbol of Christians communion with Christ and one another, till the Papall arts and policies did so maim and mishape that blessed Sacrament of the Lords Supper, as to make it a ground of everlasting contention.

On the other side, the peevish and petulant Anabaptists, who for many years past (almost since the first day-spring of the Reformation visited these Western Churches) have by the pens and tongues, the writings and preachings of many learned and godly men, been brayed in the mortar of Scripture-testimonies, Ecclesiastick practise, Catholick cu∣stome and tradition,* 1.28 yet wil not their folly depart from them. These, I say, have heretofore in Transilvania, Westphalia, and many parts of Ger∣many and the adjacent Countreys, (and of late in England, since it be∣came Africa Septentrionalis, the Northern Africa, full of Serpents and fruitfull in Monsters) with greater boldnesse and freedome than they ever enjoyed under any Christian Magistrate, or in any Reformed Church, sharply contested against the other great Sacrament of Bap∣tisme, so far as it was in the Church of England, and ever hath been in all ages and successions of Christianity, imparted to the Infants of Christian Parents, who own their own Baptisme, and continue in the Churches communion, professing to believe that covenant of God made to them and their children, as Gods people, or Christs Disci∣ples, for the remission of sins original and actual through the blood of Christ.

Against which gracious sign of the Evangelicall covenant, (sealing the truth of the Gospel, & conferring the grace of it; also distinguish∣ing, as by a visible mark of Church-fellowship, the Infants of Christians or believers, from those of heathens and professed unbelievers, who are strangers to the flock of Christ) the Anabaptists have (ever since their rise in Germany, which is about 130 years) been not so much fair and candid disputants, as bitter and reprochfull enemies, for the most part: not modestly doubting, or civilly denying it, as to their own private judgements, with a latitude of charity to such in all the Christian world, who from the Apostles dayes have, and do retain In∣fant-Baptisme; but as if all the Church had erred till their dayes, they imperiously deny it, they rudely despise it, they scurrilous∣ly disdain and mock at the baptisme of Infants, as wholly void and null: therefore they repeat Baptisme to their Disciples; whence they have their name.

CHAP. VII.

IN this one vexatious Controversie (heretofore happily setled in the Church of England,* 1.29 both by doctrine and practise, conform to all Antiquity) I presume as much hath been said and wrote on either side, as the wit of man can well invent, or the nature of the thing bear, and possibly more than can well agree with Christian Charity on either side, if the difference were onely as to a circumstance of time, and not about the very essence or substance of our Baptisme: against which the spirit and design of the Anabaptists doth so fiercely drive, that by absolutely nulling all Infant-baptism in the Church of Christ, they might overthrow, not onely the honour, fidelity and credit of this Church, but of all other, yea, and the whole frame (even to the foundation) of all Christian ministrations, priviledges, comforts and communion, both in England and all Christian Churches through the world; as if all we had done, said, or enjoyed, as Christian Mi∣nisters and people, had been irregular, confused, inauthoritative, inva∣lid; all things of Religion having been begun and continued, exhi∣bited and received, by such Ministers and people, as had no visible right to any Christian duties or priviledges in a Church-communion, as having never been baptized after the way which Christ instituted; so that their claim to be Christians or Churches, is as false and in∣sufficient as theirs is to an estate, of which they have no deed, seal, or seisin, but what are false or counterfeit.

By which high and bold reproch of the Anabaptists against this and all other Churches from the beginning, it must follow, that (con∣trary to Christs promise) the gates of Hell have so long prevailed against the Catholick Church,* 1.30 in so great a concern as this Sacrament must needs be: which being made void and null, as to any initiati∣on, obsignation and confirmation of all Evangelicall gifts, graces and priviledges, it will follow not onely that all the Ministry and mini∣strations of the Church have been illegitimate, invalid, irregular, be∣ing acted, dispensed and received by such as had no right, title, or authority to them, being persons unbaptized; but also all the faith and repentance, all the confessions and absolutions, all the celebra∣tions and consecrations of the Lords Supper, all the perceptions of grace and spirituall comfort, all sense of peace, joy, love of God, and Christian charity, all the patience and hopes of all Christians, as Be∣lievers, Confessors, Martyrs, all must be either very defective of Christs order and method, or meerly fancifull and superstitious, or grosly presumptuous, preposterous, and wholly impertinent, be∣cause wanting the first root of Christian Religion, the badge and band of Christs Disciples, right or lawfull, true and valid Baptisme. So that, however God guided his Church in all other things aright, yet in this it seems to have erred a Catholick errour so far, that in stead of

one Baptisme (which the Apostle urgeth,* 1.31 as concurrent with other unities of Christian accord, as one God, one Faith, one Body, one Christ, one Head, &c. all which the true Church retained constantly) there must have been no Baptisme at all, for the greatest part of 1600 years; in which time, as (generally) before, so universally after the Church had peace, all Christians brought their Infants to Baptisme.

Which abominable consequence, or conclusion, following the Ana∣baptistick opinion and practise, seems to me so uncharitable, so im∣modest, so absurd, so cruel, so every-way unworthy of any good Christian, who understands the fidelity, exactnesse and constancy of primitive and persecuted Churches,* 1.32 in following the way once deliver∣ed to them by Christ and his Apostles (from which they were so far from an easie receding, that they rather chose to die;) that this jealousie and scandall rather becomes Turks, Jews, Heathens, Hereticks, and In∣fidels, or down-right Atheists, than any good Christians, so far to charge openly, or but secretly indeed to suspect the fidelity, honesty and inte∣grity of the Catholick Church: nor do I see how any judicious, sober, and humble Christian can with charity, comfort, and good conscience, entertain and promote so horrid a jealousie and censure of all the Christian world; as if having kept the two Testaments intire (which I suppose the Anabaptists do not deny or doubt) yet they had lost one of the two Sacraments, and that which is the first foundation, main hinge and centre of all the Churches polity, priviledges, community and unity in this world, both to Christ, and to each other.

It is not my purpose in this place or work (which is rather to de∣plore the lapsed state of this Church, than to dispute this or any other point, long ago setled in this and all true Churches) my aim is not to tire you (my honoured Countrey-men) with drawing over the rough sand of this controversie at large; which hath of late by sharp reci∣procations made such deep wounds or incisions on this Churches face and peace (agreeable to the practise and spirit of the Anabaptists, wherever they come and prevail.) Onely give me leave (since this Anabaptistick poyson is still pregnant in this Nation) in order to move your compassions to the Church of England, and your love to the truth of God as it is in Jesus, to shew you how unjustly She hath, and still doth suffer, yea, and is daily more threatned by this sort of men, who upon weak and shallow pretensions seek to overthrow so great, so ancient, so Catholick, so Primitive, so Apostolick, so Scriptural, so Christian a practise and priviledge, as that is of baptizing the Infants of Christian Professors.

First, the Anabaptists cannot with any forehead or face of reason (and therefore the soberest of them do not) deny, but that the Infants of Christians have both in respect of sinfull nature, and in regard of the offer of Evangelick grace by Christ, as much need and as much capacity of Baptisme as the Jewish children had of Circumcision, so far as both those initial Sacraments betoken the taking away of sin, the supply of righteousness, and other benefits attainable by sinners, young or old, through the covenant made in the blood of J. Christ, between God and his Church, both Jewish and Christian.

Only they put in these three popular barres against Infants partaking of those benefits which they need,* 1.33 and are (otherwayes) capable of by Christ; but not (as the Anabaptists say) in the way of Baptisme, at that age, in which they have no right or capacity to be baptised; because,

First, They alledge, there is no precise or nominall command in the New Testament to baptize any Infants by name.

Secondly, Baptisme is limited to such as are first taught and professe to believe; which must ever exclude Infants.

Thirdly, There is no one expresse and nominall instance of any one example, where Christ or his Apostles baptized any infant; which if they could finde, they confesse they should then (with us) interpret all places in favour of infants,* 1.34 as contained under the expression of all nations and whole housholds, and you and your children, &c. since they confesse the tenour of the Gospel, the extent or proportions of Evangeli∣call mercies, the sufficiencie of Christs merits, and the sinfull state of infants by nature, yea their damnable estate, unlesse they be washed and saved by the blood of Christ: all these make much for infants en∣joying the Sign and Seal, as well as the Thing signified, Grace and Glory too; if they had but one example, or could be convinced that ever any Apostle did baptize any one infant.

CHAP. VIII.

THis in brief is the whole strength (as I conceive) of the Anabaptists, whereto they so pertinaciously hold,* 1.35 meerly as to the literall silence of the name Infant, in the point of Baptisme: and at the same rate they may deny many other points of Christian doctrine and practise, (which yet I suppose they do not) which not having the ex∣press and individual letter of the word for them (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) have (yet) (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) the generall tenour, and inclusive command, namely, the reason of the Scripture, and Analogie of Faith to justifie them; be∣sides the constant practise and judgement of the Catholick Church, whose fidelity is not to be questioned by any sober man, upon such slight and captious pretensions of the Scriptures silence, in point of particular enumerations, when (yet) it is full, as to generall and comprehensive expressions: which are many and valid foundations, on which to build Infant-baptisme: no more to be justly overthrown by the most subtill Anabaptists in the world, than the Saducees might deny and overthrow the resurrection against Christ; or the Psychopan∣nuchists, the souls immortality; or the Antidominicarians, the Lords day; or the Antiscripturists, the received Scriptures; or the Antitri∣nitarians, the Trinity; or the Arians, the coessentiality of the Son with the Father, as God; because none of these are (as the Arians urged) in those very words, names and syllables, so set down, as possibly cavil∣ling Sophisters would require, or else they will not believe.

The silence or not express naming of Infants, is no more to be urged against them in this case, than the silence of Christ as to the partakers of the Lords Supper, who gave it onely to the twelve Disciples, with

command to them to do it, &c. without speaking of any Women or Lay-men; yet were not these hereby excluded from the Communion, as to matter of fact,* 1.36 before it was so recorded in the Acts as an History. The Church of Christ alwayes understood the latitudes of Baptism (expressions as well as graces) to include Infants of Christians no less than the institution of the other Sacrament did Lay-men and Women; which were neither present at first institution, nor are nominated in any particular command of Christ.

As for the condition limiting persons baptizable, which is actual belie∣ving, this also the Church of Christ understood in a limited & tempo∣rary sense, as reaching only to those who were the first fruits or plants of the Christian Church;* 1.37 who were first (as Abraham) to be taught the nature of the covenant, duty and seal, before they could reasonably receive the sign, or communicate it rightly to their children: who come to their claim and priviledge, as of Circumcision, so of Baptisme, not by vertue of their personal knowledge and faith, which Abraham and men grown, but not their children, first had, and so the first called and con∣verted Christians (as parents) ought to have; but by that federal rela∣tion which they have, even in their ignorance and infancy, to believing parents, and by them to God, as his people, part of his flock and Church.

And this, not by a naturall or civil right (which (yet) descends to and upon children, when they know nothing) but by an Evangelicall right, as to that covenant made by God in the blood of Christ, with his Church, both of old and of late, with Jews and Christians, inclusive of children, yea, even Infants of eight dayes old; as is evident in Cir∣cumcision, which signified the same grace under another signe or ce∣remony, as the Apostle declares it at large, Rom. 4.

Leaving therefore the cavilling and pervicacious insistings of the Anabaptists about the letters, names and syllables, which they must have, or they will not believe Infant-Baptism, more than Thomas Christs Resurrection till he felt his wounds: although we grant what they alledge as to the nominal silence of the word Infants, wrested by their perverse disputations; yet nothing is abated as to the right and use of Infant-baptisme, which is grounded upon so many grand reasonings and right deductions from Scripture-sense; which being explicite and clear in many places, ought to over-rule that silence of the name In∣fants, and seeming (but misunderstood) limitation of taught and be∣lieving, which is all the force (upon the point) that ever the Anabap∣tists could muster together against the Churches Catholick judge∣ment and practise, conform to the whole tenour of Gods mind and will, his love and mercy; Christs grace and merits dispensed to his Church by some initiall Sacrament, including Infants as well as the adulti of riper years.

That you may better see upon what little mole-hills the Anabap∣tists stand so on tip-toes, as of late they have done in England, pre∣tending to over-top the mountain of the Lord, which hath been esta∣blished in all lands, I mean, the judgement and practise of the

Catholick Church; I will briefly set down (as in a matter largely hand∣led by many others, both late & long since) what are the grand dedu∣ctions and Scriptural reasonings, upon which the Church of God hath (as I conceive) alwayes maintained the right, priviledge and com∣fort of Infant-baptisme; and this without any scruple or dispute for 1500 years: not but that the Anabaptists objections, from the silence of the Scripture as to the name Infant, were then as obvious as now; nor were there wanting heretical spirits (of the Jews and Gnosticks) who would have cavilled in this as other points, against the true and Orthodox profession, if they had not been so palpably over-born and convinced by the pregnancy of the Churches practise and judge∣ment, agreeable to the Apostolical Tradition in this point, (who with∣out doubt had baptized many Infants some years before there was any part of the New Testament written, which the Anabaptists so much urge) that it had been an intolerable impudence to doubt or deny In∣fant-baptism, or to oppose the after-letter of the N. Testament against the constant and precedent practise of the Apostles and their Succes∣sors, whose actions were a clear and sufficient, yea the best interpre∣tation in the world, of the letter of the Scripture, in case of any thing that seemed lesse explicite, or any way dubious.

Nor do I doubt, but the Church was ever in this so far commen∣dable, as it was conformable to the Apostles practise, and went upon the same grounds as they did, not once erring so Catholick and great an errour, as to apply a Sacrament to such as Christ never intended, yea denied and forbad it (as is pretended;) and onely therefore per∣tinacious in all ages after, yea, so stupid, as not to be sensible of so grand an errour or misapplication (that it might not be thought to have erred:) but rather the Church continued constant and without scruple in the doctrine of the Apostles, and practise of Infant-baptism (as S. a 1.38 Austin urges against Pelagius) because they were assured from the beginning it was the mind of Christ, which the Apostles best un∣derstood, and according to which they did constantly practise the baptizing of Infants from the beginning, where once the faith was planted in the parents; the branches or seed being presently b 1.39 holy in Gods claim or covenant, and by the childrens relation to them and to God, so soon as the parents were believers, and had by receiving the faith, and being baptized, been brought into the visible fold or flock of Christ.

The Scriptural, Religious and rationall grounds, which this and all true Churches went upon in baptizing Infants of believing parents, (not apostated or excommunicated) were these; which I oppose to the petty and capricious cavils of the Anabaptists, as a mighty wall or bulwark planted with great canon against so many pot-guns or bul∣rushes.

CHAP. IX.

* 1.401. FIrst, The Church of God considered the nature of that Evangelical and perpetual Covenant, which was expli∣citely made with Abraham and his seed, also confirm∣ed to him and his children by another parallel Cere∣mony or Sacrament, namely, of Circumcision: which Sign or Seale being (as the Anabaptists confesse) long ago abrogated, rather by the consent & practise of the Church, than any personal com∣mand of Christ that can be alledged, who himself was both circumcised and baptized; yet 'tis certain that the Covenant still continues to Abra∣ham and his seed, as eminently contained in Christ, & by relation to him derived,* 1.41 not onely to the Jews after the flesh, but to those that are Jews inwardly, the Israel of God, or spiritual seed of Abrah: as he had his name augmented, and was to be the Father of many nations, not by natural succession, but by fiduciary imitation of his faith, who is called and com∣mended to Christians as the father of the faithfull, whose priviledges Evangelical descend to all those,* 1.42 who after Abrahams example, do be∣lieve the Evangelical promises of blessednesse by Christ; these being of the household of faith, & Abrahams children, have right to Abrahams co∣venant,* 1.43 & the priviledges of his spirituall seed; which reached as to the naturall sons of Abraham, and their Infants, Jews, so to these imitative sons and their infants, whom since no word of restraint or forbidding hath excluded from the relation, covenant, rights, priviledges & comforts Evangelicall, once given to Abraham, and to all the family of Faith, there was no cause for the Church-Christian to exclude infants of be∣lieving parents from partaking that Evangelicall new sign and visible seal, which is Baptism, set to the ancient Covenant: with which, either Anabapt. must affirm no Infants now have any thing to do, no right to it, or the benefits by it; or they must think infants have this in so tacite, blind, & implicite a way, as they nor their parents have any visible sign, seal, and token of it now in the Christian Church, unless they will fall to circumcise their children again, who so obstinately deny baptism for that end to infants, whatever they think of it as to those of riper years.

2. However the Anabaptistick flourishes & ratlings (as to the crambe of their negations, that neither precept nor practise is found in Scripture, mentioning Infant-baptism) make a great shew & noise with common people, of small capacities and short-sighted; yet the Anabapt. have no cause to flatter themselves, that they are wiser than all those Divines of Engl. & other Churches, who can render valid, cogent & unanswe∣rable, both Historick instances and reasons, for the Catholick practise of this & all Churches in this point; and these drawn from the twisted and concurrent sense of Scripture,* 1.44 set forth in the words of Christ, confirmed by his actions, best interpreted by the constant practise of the universal Church, (as in the second Cent. Orig. tells us the Church alwayes used Infant-bapt.) which may not be thought to have erred from the Apo∣stles practise in this, any more than the Apostles did from Christs mind.

3. So that the Anabaptists erre, partly by not understanding the Scriptures, partly by wresting them. They wrest the letter of one or

two places to an exclusive sense, contrary to the meaning of many other, which are inclusive of Infants, upon very great reasons, and to avoid many absurd consequences, as to the state Evangelicall.

They urge against Infants Baptisme the Scriptures not expresly naming them, in precept or practise. We might as well urge for them, the like silence of Scripture no where by name excluding, forbidding, or excepting Infants, where in common sense they are included; as in all nations, whole families or housholds,* 1.45 where they are either actu∣ally baptized, or commanded to be baptized by the Apostles with∣out any reserve, limitation, or exclusion, as to Infants.

4. The usual parallel also of Circumcision and Baptism (which S. Paul urgeth, and S. Austin oft observes) is of great force to those who consider, that this latter Sacrament, or sign of Gods covenant to his Church-Christian, succeeding to the former, as to its end, use and vertues, may not in reason be thought lesse extensive to Infants in the Church of God, than the former was; nor may the Antitype be strait∣ned short of the Type. In this all the Jewes Church (even Infants, as well as others) were baptized to Moses in the red Sea and the cloud: so must all to Christ in the Baptisme of his Blood now in the Church, which was by that sea represented.

5. Nor is it inconsiderable in this point, the custome of washing or baptizing among the Jews, as a religious ceremony used in admit∣ting proselytes of the Gate, which were not circumcised; these were (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) baptized with their whole houshold, servants and chil∣dren, as the Talmudists report. This usuall ceremony and custome of Baptisme chosen by Christ for an Evangelical Sacrament, or sign of admittance to his Church, may justly be thought, in Christs use and intention, to extend to the like latitude in its use or applying to Infants among Christians, as it did among the Jewes; especially where neither Christ nor the Apostles make any restraint or excepti∣on in the case of Infants:

6. Who under the Gospel (as S.* 1.46 Austin proves against the Pela∣gians) are in as much want (by nature) of Evangelical mercy, as they were under the Law and Jewish polity. Nor is it to be imagined, with∣out great absurdity, that Christ lessened Gods mercy or favour to them under the Gospel, short of what was under the Law; seeing they are every way as capable of this new Sign and Seal,* 1.47 as they were of the former, and want this as much; which Origen urgeth as the ground of Infant-baptisme.

7. Neither the Analogie of the Scripture, nor the proportion of Gods dispensations of grace to his Church-Christian, will allow us to think, that God under the Gospel denies to believing parents or their children such latitudes of mercy and holy priviledges, in the visible means of grace and salvation, which were in another form afforded to the Jews; that God hath no regard, or makes no claim to children, as his, or any parts of his Church, till they come to years of discretion; that he would have the children of Christians while Infants, now, in no better state and capacity of his mercy by Christ, than the children

of meer Heathens and Infidels; that either no Infants are now to be saved, or not by the Blood of Christ, or by no visible sign and means, or by the Spirit alone without Water; which Christ joyns to∣gether,* 1.48 affirming that none can enter into the Kingdome of Heaven, either the Kingdome of Grace, or Glory, the visible or invisible Church, (in the ordinary methods of Gods dispensation of grace now under the Gospel) unlesse they be born again of Water and the Spirit.

8. If children are capable to be sanctified by the Spirit, they are no lesse capable to be washed by baptismall water, which is consecrated by the Word and Spirit or power of Christ in his Church, to so ho∣ly an use and spirituall washing away of sin, as is attained by his blood, represented by baptismall water: for the sign is of less value than the thing signified, as the wax and parchment are far less than the land or estate consigned and conveyed by them. Since then Christ hath joyned these together in so full, express, and large a manner, extending to all, it must needs appear, not onely a petulancy, but ar∣rogancy, in any Christians to separate them; and in order to gratifie a novell fancy or exotick opinion, to run counter to all these propor∣tions of Evangelicall Truth and Mercy, which evidently crosse all those mentioned absurdities, as inconsistent with Evangelicall promi∣ses, favours and dispensations of grace, which are much ampliated and enlarged, but no way straitned or abated.

9. This general tenour and scope of the Scriptures, so highly favou∣ring Christian Infants, as a great part of those a 1.49 many nations and fa∣milies which are prophecied and promised shall come in to Christ, is in my judgement sufficient to satisfie all those that list not to be con∣tentious; especially where the b 1.50 words and actions of Christ do further expresly intimate, yea largely declare his speciall favour & indulgence toward (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) little Infants in his Church (as Irenaeus justly urgeth in favour of them, who lived anno 150.) Christ having him∣self been an Infant, and received then the seal of Circumcision, as an Infant, to denote his grace for them, and favour to them, suffering and shedding his blood in infancy for infants; he afterward (as three Evangelists tell us) invited infants to come, or be brought to him, testified a favour for them, blessed them, and declares them capable of the Kingdome of Heaven, as members of the Church, both in grace and glory. For as Infants have the spirit and principles of reason, even then when they cannot exercise or exert them; so may they have (as Tertullian observes) the * 1.51 spirit and principles of grace and glory, of sanctification and salvation, even then when they are (as under Circumcision) onely passive receivers, not active employers of the grace of God given them by Christs merits. The magnetick vertue may be communicated to a needle, although it be not pre∣sently put into such an even posture or aequilibrium as will actually shew it; so is the grace of God in Infants.

Which mercy and indulgence of God to the Infants of his Church, is a gracious counterpoizing of that native misery and pravi∣ty,

which (as Origen and Austin observe) they derive from the old Adam; to which they are not actively contributive,* 1.52 but passively recep∣tive. In like manner, by the second Adam (Christ Jesus) the Antidote or remedy is early, and so preventive of their agency, that (as S. * 1.53 Cyprian urgeth) the means of life and salvation is dispensed to them (also) in Baptisme, before they can know their calamity.

CHAP. X.

10. ALl which weight and strength of reasoning drawn from Scripture in many instances,* 1.54 and most con∣form to the love, grace, philanthropy, mercy and benignity of God, through Christ, to his Church under the Gospel, are sufficient to out-weigh those two small and weak cavils, urged by the Anabap∣tists; either from the Scriptures silence, not naming Infants in the pre∣cept or history of Baptisme; or limiting, as they fancy (for ever, which was but in the first planting of Churches) Baptism only to such as are taught and actually believe: which is true (as in Abrahams case, and such as were men grown in his house; he and they were first taught of God the meaning of that Evangelicall mystery; but the Infants, who, in the second place, received it, could not be in∣structed, and yet were circumcised, that is, owned for Gods, dedica∣ted to him, distinguished by this visible sign from the children of A∣liens, and by this means of grace brought, no doubt, to glory) so is it in Baptisme, where the root of parents believing is once holy by baptismall relation and dedication to God, keeping communion with Christ and his Church, there the branches or children are also holy,* 1.55 and belong to the Lord.

11. Nor is this reasoning from Scripture, as to the harmony and con∣current sense of it, either scepticall, or curious, or infirm; but farre more pregnant and potent in Religion, both as to faith and manners, than any urging of one or two particular places, contrary to this te∣nour and Analogie of faith; or those proportions of truth and mercy, which are so manifest in the Scriptures, that the contrary opinion or practise, however seemingly drawn from some Scripture, (as Tertull. Cyprian, S. Austin, observed in the quotations of Hereticks) yet car∣ries great incongruities and absurdities, such as are inconsistent with the Evangelical dispensations, many wayes in other Scriptures decla∣red, and easily to be observed by those that bring no prejudice or prepossessions with them.

Our blessed Saviours wisdome hath taught us thus to understand the mind of God, by this collective or deductive sense of Scriptures. Thus he evinceth a grand article of Christian faith, the resurrection

of the dead,* 1.56 against the blind cavils of the Sadduces; first, by alled∣ging such Scriptures as named not, but implied the Resurrection, yea rather the souls immortality; then he doth by principles and conse∣quences of right reason, draw forth the force of those places, shew∣ing as the souls existence, so the possibility and certainty of the Resurrection, also the state of those that are once risen and in glory.

* 1.57In like manner our Saviour, by comparing Scriptures, proves Gods dispensations of labour, as to works of piety, charity and necessity, both to God, to man, and to beasts, even on the Sabbath, where the let∣ter of the command was expresse and fully negative, Thou shalt doe no manner of work, &c. yet doth Christ redargue those Sabbaticall ri∣gours which were by the Pharisees both hypocritically and uncharita∣bly urged from the letter of that command; Christ tells them they erred (though they insisted on the letter of the command) not know∣ing the Scriptures, in their harmonious and concurrent sense, which is by sober and right reasonings to be fairly understood, rather than by harsh and dissonant exactings so urged, as to make one part of Scripture clash with another, or one place enterfeare and jarre with the whole tenour and Analogie of Divine wisdome, truth, mercy and grace.

Which in this point of Baptisme the Anabaptists do; if not to their own damnation, yet very much to the subversion of the faith of many, to the dividing, undermining and destroying of a famous and well-setled Church, which hath suffered infinitely of late by some Ana∣baptistick petulancy, pertinacy and peevishnesse. Which in this point of Baptisme is much upon the same lock as they are in the point of Ministers maintenance under the Gospel by Tithes; which is clear by the Analogie, equity, and intent of the Scriptures, comparing the old and new together, in which the mind and measure of the just and gra∣cious God is evidently as liberall to the Gospel-Ministers as to the Jewish,* 1.58 as S. Paul urgeth, Even so hath the Lord ordained, &c. The force of which place I have unanswerably proved in a particular dis∣course upon Tithes.

Yet what out-cries and clamours, what reproches and calumnies, what a Tragick and Judaick businesse hath the covetous scrupulosity and sacrilegious nicety of some men made against Tithes, and Mini∣sters now receiving them, pretending Scriptures against them, which are most fully for them; still wresting in this, as other things, the Scriptures silence, or letter, by the bias, and scrue, or rack of their own prejudices, or depraved lusts and passions, against the equity, force and reasonings of Scripture, concurrent, and manifest from many places?

CHAP. XI.

12. BUt in case the Scripture-meaning and letter were lesse clear in this point of Infant-baptisme than indeed they are;* 1.59 if severall places do seem to stand in such defiance and opposition against each other, that it were necessary to have an um∣pire to reconcile them so, as might moderate, limit and qualifie the seeming literall difference of some places, in order to bring them to a compliance with others, which are possibly lesse explicite in the letter, but more comprehensive of and conform to the generall tenour, sense and meaning of them, and that Analogie of Faith or Evangelicall dispensations, which are the whole scope and design of the Scriptures:

In this case, to quiet the consciences of Christians, and to compose the state of the Church of Christ, in a way most charitable, most comfortable, and no way inconform to the will of God in his Word, I appeal to all sober minds,* 1.60 whether the constant practise & Catholick custome of the Church of Christ in all ages and places, be not the best interpreter and reconciler of Scripture; when so Universall and Primi∣tive, as this of Infant-baptism is owned by all witnesses, that it must needs be derived from Apostolick men, yea, and Apostles themselves, who best knew the mind of Christ, and (without doubt) most ex∣actly in this, as all things, conformed to it.

No Anabaptist ever did, or can prove by any one ancient Writer, that from the beginning it was not so; that Christian parents either ordinarily did not, or that any one Doctor of the Church held it un∣lawfull to baptize their infants: no not Tertullian,* 1.61 the onely ancient which the Anabaptists urge in favour of their novel fancy; who yet doth acknowledge otherwhere the prerogative of Christian Infants wholly, yea, and the use and practise of the Church in his dayes, to baptize Infants with eagerness and hast; even in that place, where ra∣ther with wit and fancy, than with argument, he speaks of the incon∣venience and impertinency of committing heavenly riches to those that are not capable to manage earthly, and urgeth their innocency, not having any sin, and so needing no remission: which was true as to actuall, but not to originall sin; for which cause, as Origen, Cypri∣an, and Saint Austin urge, Baptisme is applied to Infants. The same flourish might have been made against the Covenant and grace of Circumcision, yea, against Christs blessing the little children, when brought to him; yea, and it may as well be urged against giving the right or investiture of any estate temporall to Infants, (which is usuall and good in law) because they cannot use or manage them at pre∣sent.

These are strains of wit, not weight of reason or Religion, in Ter∣tullian, or any man; nor may they sway with any Christian in this or

any case, contrary to the judgement and practise of the Church, even then, and at all times.

Which a 1.62 S. Cyprian, in his large Epistle to Fidus, owns as his own and others uniform judgement, without any question, as to Infant-baptisme, who certainly in this differed not from his beloved Master Tertullian (as he called him;) yea, he would not so fully have allowed baptisme of Infants, without any limitation to the eighth day (which was the question put to him) if he had thought Tertullian seriously doubting in the main, of their being at all to be baptized. I am sure Cyprian is as valid a testimony for it, as Tertullian against it: who yet is not against it, unlesse, it may be, in some cases, where persecution may hinder parents care of their childrens education, and so there may be danger of childrens Apostasie.

The judgement of b 1.63 Cyprian (with 66. Bishops) is followed and commended by S. c 1.64 Hier. and S. d 1.65 Austin, as a most setled and Catho∣lick practise; owned by S. e 1.66 Chrysost. f 1.67 Athanas. g 1.68 Ambr. Paulinus, h 1.69 Gregory Nazian. S. i 1.70 Basil, k 1.71 Epiphanius; so before them, by l 1.72 Origen and m 1.73 Irenaeus.

Of whose testimonies I shall not need here to make more particu∣lar mention or repetition, for they are in many books of late duly ci∣ted, which have wrote in English and in Latin of this subject; nor can any Anabaptists teeth so gnaw that chain and series of successive In∣fant-baptisme in the Church of Christ, as to break any one link of it, or instance in any one author or century, where it appears to have been otherwise in the judgement or practise of any one Church or famous person.

13. Which Catholick custome of the Church, so fully consonant to Scripture and the evident mind of Christ, set forth in all his Evange∣licall dispensations, both general to all men, and specially to infants in the Church, no judicious, sober, humble, and charitable Christian, can either doubt, with any shew of reason, or dispute against, with any shew of modesty.

* 1.74Considering that as the custome of the Churches of Christ is stamped with the authority of a law, silencing all contradiction, and suppressing all novelty, by the Apostle S. Paul; so Christ himself bids us to heare the Church: which if it hold good in lesser censures and determinations of private Congregations, how much more is it our duty to be atten∣tive to and observant of the Churches directions, which are Catholick; whose authority is very great and sacred, as the pillar and ground of Truth, holding it forth by doctrine and example, by Scripture and practise? Nor do I doubt that Christ and his Apostles left many things, as to the outward polity, practise, and ministration of Religion, lesse clear and expresse in the letter of the Word; that thereby the credit and authority of the Catholick Church might be more conspicuous

and venerable with all peaceable and orderly Christians, who may safely defer this honour to the Catholick Church, and to every par∣ticular Church agreeing to it, as to acquiesce in a conformity to its judgement and practise, no way contrary to the Word of God; from which it cannot be presumed that the Catholick Church of Christ from the beginning, or in any Age, did vary, either through ig∣norance or wilfulnesse, however particular Churches and Teachers might.

14. The Catholick testimony of the Church of Christ is more than a bare humane or historick witnesse: it is so sacred, so divine,* 1.75 so ir∣refragable, that it is more to be valued than an * 1.76 Angels from heaven; and therfore ought in all reason and conscience to end such contro∣versies lately raised in the Church: and so it would have done long ago, if humane passions and interests had not swayed more with some men, than matter of conscience and Religion; or if the Baptisme of in∣fants were the onely thing that some Anabaptists have an aking tooth at, or a mind to pull down. No, that cannot much hurt them; nor doth any mischief or inconvenience follow that pious custome, either to parents or children, yea much good and comfort accrues to both: Religion never thrived but with it; no point of faith is preju∣diced by it; no Evangelicall truth or mercy is diminished or over∣stretched, but rather asserted and magnified to its due and divine ex∣tent. Yet Infant-baptisme must be still crucified between the policy of the Anabaptists and their partiality: their partiality urgeth one or two limited places against many pregnant and large ones; their policy, I fear, would attain something beyond, and more to the advantage of their popular spirits and designes, which have in many places been discovered, as far from equity and charity in civil regards, as they are in this of Baptisme far from verity, modesty and antiquity; scorn∣fully slighting the testimony of the Churches of Christ in all ages, for which (undoubtedly) they had sufficient warrant from Christ and his Apostles, even before the letter of the New Testament was written, or the Canon setled. Nor did they either need or expect a more explicite commission of baptizing of infants of believing pa∣rents, than that which was sufficiently expressed, as in the generall command, to make Disciples in all nations, baptizing them; so also by the particular words and actions of Christ toward infants, not without check to his Disciples; also by his requiring all to be born again of Water and the Spirit, who pretend to be of the King∣dome of Heaven, that is, the visible Church; and lastly, by the former parallell-dispensations of Gods mercy in the Cove∣nant of grace, by Circumcision, to the members of his Church, as children of faithfull Abraham, both young and old, men and infants.

15. Contrary to all which, for a few new men spitefully, pee∣vishly, and everlastingly thus to contest, and, indeed, onely cavill, I conceive, is not onely a great irreverence and scorn put upon the Church of Christ, which we should respect, love and honour, as the

mother of us all;* 1.77 but it is an high affront to Christ, to his Word, Truth, and Promise to be ever with it, even to the end of the world, by his Spirit leading it into all Evangelicall Truths, for pre∣cept and duty, as well as promise and comfort; also keeping it from all Catholick Apostasies into any errour destructive to the founda∣tion.

* 1.78If they that reject or despise any one of Christs Messengers, despise himselfe and his father; how much more they that disbelieve, despise, and discredit so many of his Messengers and Ministers, who in all ages have by uniforme word and practise declared to us the mind of Christ, as to this point of Infant-bap∣tism?

By which unhappy Controversie, as by many other, the strange, but just judgements of God, have of late, in full vials of wrath, been poured upon this Church of England, by the Anabaptistick spirit chiefly; after so much light and truth, peace and unity, grace and piety, poured forth upon us by Gods former munificent mer∣cy, sanctifying and sealing with his Spirit and grace in due time that Sacrament of Baptisme, which thousands had received in their in∣fancy, to their parents comfort, to the infants happinesse, dying and living, also to the great glory of God in this, as other Churches in all ages.

Nor is there to this day, after so many bickerings and contests, so many publick heats and flames kindled upon this and other accounts, any way of wisdome and meeknesse publickly used, by which to quench these flames of wild-fire, which threaten not onely to scorch, but utterly to consume this Reformed and truly Catholick Church, with all its true Ministers and holy ministrations: in which the Anabaptists are highly subservient to the Papists grand projects and designs; which is, to deface, disgrace, and quite overthrow all the frame of Reformed Religion, and the face of any either uni∣form or reformed Church in England.

CHAP. XII.

FOr my part, I freely professe,* 1.79 that if the administration of Baptisme in point of age and time, were in it self free and indifferent, so as men might be baptized when they will, and so baptize their children sooner or later, as they please, deferring it, as some of old did, even to their decrepit age and death-beds, be∣cause they would not sin after it; if this were left to an indifferency, which I doe no way think it is, any more than all other duties of the Lords Supper, prayer, hearing the Word preached, &c. are, which have no precise measure and limited time set, because they oblige al∣wayes, as opportunity is offered; Gods favours and indulgences im∣port mans duty to accept and use them, as soon as the Lord offers them to us and ours; though Baptisme be not, as S. Cyprian tells Fidus, con∣fined to the eighth day after infants birth, nor yet to the eighth year, yet when it may be duly had in the way of Gods providence, it may not be delayed to the death of the child (unbaptized) without a great detriment to the infant so dying, and crime to the parents or guardians so delaying, and by their sottish negligence depriving the child of that visible means of grace which God hath allowed in his Church,* 1.80 both to parents and their children: which is the judgement of Gre∣gory Nazianzen, one of the ablest Divines that the Church ever had. As a due debt unlimited to any day of payment, is every day due; so the favours of God, and priviledges of his Church, not precisely con∣fined, but daily offered us, and not accepted, contract upon us a great sin, either of unbelief under the means, or affected negligence, under∣valuing and ingratitude toward Divine Mercies: sins under which no Christian of a truly tender conscience will dare to lie seven yeares, no nor seven dayes, meerly upon the delayes and scruples of his own or other mens both foolish and sluggish hearts.

As that a 1.81soul among the Jews was precisely cut off from the Church of God, (both parents and children) who was not (unlesse in Gods con∣nivence and speciall dispensation, as in the b 1.82 fourty yeares pilgrimage in the wildernesse) circumcised the eighth day; so may those among Christians justly seem to be cut off from the Church of Christ here and hereafter, which do presume to slight, neglect, and so not at all use Baptisme to their children, according as God gives them in the uncertainties of life both opportunity and conveniency. Gods lea∣ving some things to our choice, discretion and ingenuity, must not be any remission, but an excitation to speedy duty, especially in setled Churches, where daily, at least weekly, opportunities are offered; which if denied by hot persecutions, the delay is more excusable, and (it may be) in some cases commendable, where parents have just cause to fear, lest their baptized children shall never attain by their paternall care such education as is correspondent to their Baptisme: In which

cases, I conceive, it was of old deferred; not because it was thought either unlawfull or undesirable in it self, to baptize infants born in the Church, but for feare of the mischiefs attending persecu∣tion, and sometimes the parents were cold and negligent in their duty.

If, I say, the time of Baptisme were left to our freedome, which it is not, as I have shewed; yet still the black brand and grosse impu∣dence of such a reproch, contempt, and errour, as the ruder and spite∣fuller sort of Anabaptists cast upon this and all other Christian Churches, is most intolerable; while they dare to re-baptize such who have been once duly baptized (if it be indifferent when) in their infancy: which re-baptizing of such as were once duly baptized in the Church, was ever judged as much a monster, and most insolent in all Christian Churches, as it would have been to renew or repeat circumcision among the Jews, which was not so much in expresse letter of Scripture forbidden, as made indeed impossible in nature:* 1.83 nor is repeating of Baptism so expresly forbidden in the Word of God, where (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) one Baptisme is mentioned, (which place the Hemerobaptists or daily dip∣pers slighted) as indeed it is, and alwayes was excluded by the inter∣pretation, tradition and practise of the Catholick Church; which no more allowed any to be twice baptized in Religion, or twice ordained to the Ministry, than twice born in nature: yea, this fancy, heresie, and novell insolency, was looked upon as the setting up of a new Go∣spel, another Jesus, and more Gods than one, as the ancient Councils and Fathers alwayes determined, even in the case of S. Cyprians candid errour.* 1.84 Against whose judgement, for invalidating, and so repeating Baptisme, where administred by Hereticks and obstinate Schisma∣ticks, the Councils both of Africk, Europe, and Asia determined, up∣on the ground of Scripture and Primitive custome; both as to the use of Infant-baptisme, and the not repeating of that or any other true baptisme once received. Both which being such Catholick determina∣tions of the Church, it is, with me, not in the least degree disputable, whether I should chuse to conform to the Churches universall testi∣mony, constant practise, and primitive tradition, in this and other mo∣dern disputes (as that of the government of Churches in larger di∣stributions by Bishops above Presbyters and Deacons; so the use of the Lords day, instead of the Judaick Sabath, &c.) which are conforme to the generall scope, tenour and direction of Scripture; or rather comply, both sillily and shamefully, with those modern captious novel∣ties and perverse disputings of some private spirits of yesterday, who dare to cast so great jealousies, blame and dishonour upon the Catho∣lick Churches of Christ in all ages and places, as not onely to suspect, but to proclaime them, both socially and singly, to have been either grosly ignorant, or most basely unfaithfull, as to what the Apostles had delivered to them for the mind and will of the Lord, either by Epi∣stle, word, or Example.

No, I had far rather, with humility and charity, though in infirmity and ignorance, conform to the Catholick Church in errours and mistakes,

(not fundamentall or immorall, of which it never was guilty, nor will be) rather, I say, than by proud and pernicious curiosity, or by scepticall and schismaticall novelty, either blemish the Churches Inte∣grity, or break its Unity.

Both which the Anabaptists ever have done, and ever will doe (since their first eggshell and spawning in Germany) by their endlesse and peevish litigations touching Infant-baptisme; which though to some it seem but a small and circumstantiall businesse, in point of time, yet the scorn, contempt, and abhorrency of the Sacrament, as ap∣plied to infants, is an errour (as I have shewed) of so spreading a ve∣nome and dangerous consequences, that it tends to overthrow all that is or hath been of religious polity and power too, of essence and or∣der, in this and all true Churches, of which we have any record in Scripture or other Writers.

CHAP. XIII.

BEsides, this poysonous (and now so swoln) errour of the Anabaptists in Engl. against Infant-baptism,* 1.85 is further sowred by other seditious principles & infamous pra∣ctises attending that opinion, wherewith some of them have taught the world long ago in Germany, as lately in England, to beware, lest in stead of water, they baptize both in∣fants and elder people with blood and fire, as proclaiming all to be no Christians, nor better than Heathens, who will not come to their new dippings. Their errour is not solitary, nor the sting of their schisme either soft or blunt, or unvenomous; which doth not a little discover their opinion to be as far from the Spirit of Christ, as it is from the mind, meaning, and intent of Christ in his Word: nor are they now excu∣sable (as Luther at first thought, but afterward recanted, when he saw the bad and bitter fruits of their new doctrine;) they cannot now with any colour plead simple or invincible ignorance (which, now, is boyled up by the heat of their spirits to obstinacy, contumacy, and insolency against this and all Churches both peace and practise) for they doe still boldly persist in their tedious errour, after so many Scripture-de∣monstrations, cleared and confirmed by the Catholick testimony and practise of the Church of Christ. Nor is their judgement or practise in other things accompanied with such meeknesse, modesty, charity, humi∣lity, and innocency, as might render this a veniall errour, or tolerable difference; which may grow as a weed (not very noxious or unsa∣voury) among many sweet flowers of Graces, Vertues, and good Works: like that of S.* 1.86 Cyprian in point of rebaptizing such as Here∣ticks had baptized; which S. Austin calls (in that holy man and Mar∣tyr) a wart or mole in a fair and candid breast, to be covered with the vaile of Christian charity. But the Anabaptistick fury flies in the very face of this and all Churches, pulling out the very eyes of Christi∣ans,

by which they obtained their (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) first illumination,* 1.87 as Baptisme was anciently called by the Fathers, and the Apostolick Au∣thor to the Hebrews: it not onely sliely picks at, but violently strives to overthrow the first foundation of all Christian Faith, Pro∣fession, Polity, Order, and Church-communion.

Hence, besides its novelty and heterodoxie, it riseth naturally from so presumptuous an errour, to pertness, sharpness, tumultuariness, sedition, haughtiness, contempt of all Christian men and Magistrates too, who wil not either receive, or connive at, this and other their imperious errours.

Who is the••, Minister or other, that differs from them, be he never so sober, grave, and holy, but he must be vilified, reproched, and openly railed at, by their libellous & scurrilous, either pens or tongues? Their greatest spite and malice lies (as the Jesuits) most levelled and implacable against the best and ablest Ministers, who retain both Ca∣tholick Ordination and Baptisme; whose successfull labours and excel∣lent lives do most confute this and all other novell fancies; while themselves are, by the blessing of God, justified to all the Christian world (not willingly blind) to be Ministers, not onely of the Letter and Water, but of the Spirit, Grace and Power. Such as desert Catholick Ordination and Government by Bishops, give greatest advantage to Anabaptists; for the pulling out of one corner-stone in a wall, makes way for others easily to follow. As all Anabaptists are against Bishops, so all the Ancients who are for Infant-baptism, as Catholick, are for Episcopall Government, even S. Jerome himself.

Not that I think all men, who, it may be, lesse approve Infant-baptisme, than that of elder years, conceiving that practise to be more clear in the letter of the Scripture, have the same calentures and cruell distempers; many of them, I hope, may have sincerity to God-ward, and charity to those Christians who in this differ from them. But I con∣ceive the tumultuating, rude, violent, and uncharitable Anabaptists (with all their Spawn of other Sects) have greatly sinned against the Lord Christ, and against his Church, both in England and else∣where, also against his servants the Ministers of all ages and places, whom they have most injuriously slandered, and shamefully treated with great scorn, malice, and all manner of indignities that were within their reach and power; whom I pray God to forgive, giving them that true repentance, which may redeem them from that gall of bitter∣nesse, and bond of iniquity, in which they seem to lie: this is the worst I wish any of them. In order to which good desire, I thought it not amisse thus far to expresse my judgement, and as much as in me lies, to justifie (after many others) in the point of Infant-baptisme, the doctrine and practise of my Mother the Church of England, and both its Fathers and Sons, who have suffered so undeservedly, and there∣fore complain so justly of, the mischiefs and miseries befaln and threatening them, from this dangerous party and faction; who re∣solve never to be satisfied in their perverse disputes and endlesse jang∣lings; who with one puffe blow away all that concurrent strength, which in the behalf of Infant-baptisme is truly and solidly mustered up, from

the Covenant of Grace, from the tenour of Scriptures, from the propor∣tion of Evangelicall priviledges, from the relation which Christians in the Church have to God by Christ, from the Catholick custome and practise of all Churches old and new, from the joynt suffrages of all a 1.88 Councils, Fathers, and Church-Historians. Against all which cloud and army of Witnesses, they bring onely two or three literall allegati∣ons, partially and incompleatly interpreted. They boast much, but falsely, of Tertullian in this point, whom they forsake in many others; who was a person, though excellently learned, and of high parts, yet immoderately passionate, easily transported, and in that very point, as I have shewed, is either different from himself in other places, or to be understood in a b 1.89 meaning limited and occasionall; ei∣ther to the children of Heathens, yet untaught and unprofessing Christian Religion, or the children of Christians hurried up and down by persecutions, which in Tertullians times were, if not con∣stant, yet very frequent. After him they have found in six hundred years one c 1.90 Walafridus Strabo, who seemed to scruple Infant-baptism, as not of primitive use, but shews no grounds of his scruple: and at last Ludovicus Vives, in his d 1.91 notes of late on S. Austin de civitate Dei, is produced as a witnesse against Antiquity; a Papist in all things else, and in this point differing from his own e 1.92 Church and Communion, if it were his opinion and judgement; which I see no cause to be∣lieve, because he proveth nothing, he not thinking it unlawfull or vain, but (perhaps) not absolutely necessary to baptize all in infancy; to which f 1.93 Nazianzen inclines, except in case of death. But all these are either single Doctors and private opinions, or petty Pygmies and Mushromes, compared to those g 1.94 many Heroes, that Lebanon of tall Ce∣dars, which were all advocates of Infant-baptisme in all Ages and Churches from the Apostles dayes. There is not any one of the An∣cients doth dogmatically deny it as lawfull, or so far doubt and dispute it, as to question the usual and approved practise of it from all times; which S. Austin so vehemently affirmes, that in his Epistle to Volusia, he sayes, The h 1.95 custom of our Mother the Church in baptizing Infants, as it is not to be neglected as superfluous, so nor would it have been either practised or believed, unlesse it had been so delivered by the Apostles, as their undoubted sense and practise: which Pelagius did not, yea, could not with any colour deny, as i 1.96 S. Austin observes, though it had much served his design about original sin, if he could in that point have baffled the credit, custome and authority of the Catholick Church: which k 1.97 S. Cyprian, who lived in the second Century, so beyond all ca∣vill or scruple, so industriously and fully sets down, that if there were no other testimonies of the Ancients, that alone would satisfie any so∣ber man, being written, not upon any heat of dispute, but calmly and clearly, as of a matter ever done, and never under dispute in the Church to his dayes.

But I have in this part done more than I designed, in order to ad∣vance not strifes and further contention, but Christian peace and charity on all sides in this Church and Nation, as to those reli∣gious differences which are a great occasion of our miseries.

CHAP. XIV.

* 1.98FRom the Deformities, Divisions, and Degeneration of Religion, also the Falsifications, Usurpations and De∣vastations, which of later years have been made by the violent sort of Anabaptists and other furious Se∣ctaries, against the Unity and Authority, the Sanctity and Majesty of the Church of England, destroying its Primitive Order and Apostolick Government, its Catholick Succession, its holy Ordination, its happy and most successfull Ministry, to the great neglect and contempt of all holy ministrations and duties of Religi∣on; I cannot but further intimate to your piety and prudence (O my honoured Countrey-men) that which is most notorious, and no lesse dangerous, both in religious and civil respects; namely, the great Advantages, Applauses and Increases, which the Roman, or Papal party daily gain against the Reformed Religion, as it was once wisely, honourably, and happily established, professed and maintained here in England: which is now looked upon by the more subtill, super∣stitious, and malicious sort of Papists, as deformed, divided, dissolved, desolated; so conclamate for dead, that they fail not with scorn to boast, that in England we have now no Church, no Pastors, no Bishops, no Presbyters, no true Ministry, no holy Ministrations, no Order, no Unity, no Authority, no Reverence, as to things Divine or Ecclesia∣stick. Insomuch that we must in this sad posture, not onely despair of ever getting ground against the Romanists, by converting any of them from the errours of their way to the true Reformed Religion; but we must daily expect to lose ground to the Popish party and their Proselytes: there being no banks or piles now sufficient to keep the Sea of Rome from over-flowing or undermining us, in order to ad∣vance their restlesse interests; which have been, and still are, mightily promoted, not by the reverend Bishops and the other Episcopal Clergie (who are men of Learning, Piety, Prudence, and Martyr-like constan∣cy) as some men with more Heat than Wit, more Spite than Truth, have in their mechanick and vulgar Oratory of late miserably and falsely declaimed; but by those who have most done the Popes work, while they have seemed most furiously to flie in the Popes face, as popularly zealous against Popery, and yet at the same time by a strange giddinesse, headinesse, and madnesse, they have risen up against that Mother-Church which bare them, and those Fathers in it, who heretofore mightily defended them and theirs from the talons

and gripes of that Roman Eagle: and this not with childish scufflings or light skirmishings, to which manner of fight the illiterate weak∣nesse and rudenesse of our new Masters and Champions hath redu∣ced those Controversies; but with such a Panoply or compleat Ar∣mour of proof, such sharp Weapons, such ponderous Engines, such rare dexterity of well-managed Powers, raised from all Learning, both Divine and Humane, that the high places and defences of Rome were not able to stand before them heretofore, when they were bat∣tered by our Jewels, our Lakes, our Davenants, our Whites, our Halls, our Mortons, our Andrews, and the late invincible Usher, who deser∣ved to be Primate, not onely of Ireland, but of all the Protestant For∣ces in the world. All these were Bishops, Worthies of the first three, seconded in their ranks by able and orderly Presbyters, as Whita∣kers, Perkins, Reynolds, Whites, Crakanthorps, Sutliffs, and innumerable others, while our Regiments were orderly, our Marchings comely, and our Forces both united and encouraged.

Whereas, now, there is no doubt but the mercilesse mowing down and scattering of the Clergie of England, like Hay, with the withe∣ring and decay of Government, Regularity and Order in this Church, these have infinitely contributed to the Papall harvest, and Romish agitations; the gleanings of whose Emissaries will soon amount to more than the sheaves of any the most zealous and reformed Mini∣sters in England. By the Papall interests and advantages, I doe not mean the Roman Clergies preaching or propagating those Truths of Christian Doctrine & Duties, which (for the main) they profess in com∣mon with us and all Christian Churches: if any of them be thus pious∣ly industrious, I neither quarrell at them, nor envy their successes, but rather I should rejoyce in them, with S. Paul;* 1.99 because however Christ crucified is preached, by some whom common people will either more reverence, or sooner believe (than they generally doe the decayed, de∣spised, & divided Ministers of Engl.) who seem to have (many of them) so small abilities, and carrying so little shew or pretence of any good authority for their work ministeriall; nor can they be potent or esteemed abroad, who are so impotent and disesteemed at home.

But I mean that Papall Monarchy, or Ecclesiasticall Tyranny, by which the Church, or rather the Court of Rome, (by such sinister Arts and unjust Policies, as were shamefully used and discovered in the Tridentine conventicle) seeks to usurp and continue an imperiall power over all Churches and Bishops, as if there had been but one Apostle, or one Apostolick Church planted in the world; also to corrupt & abuse that ancient Purity, Simplicity, and Liberty of Religion, which was preserved among Primitive Churches and their coordinate Bishops: Further, without fear of God or reverence of man, opposing some Divine Truths and undoubted institutions of Christ, also imposing such erroneous Doctrines and superstitious Opinions upon all Christians, to be believed, and accordingly practised, as become not the severity and sanctity of true Religion; adding to that holy foundation (which was indeed first laid by the great Apostles, and continued happily for ma∣ny

hundred years, by the successive Bishops of Rome) those after-su∣perstructures, not of ceremonies onely, which are tolerable (many of them, like feathers, making but little weight in Religion) but of corrupt Doctrines, and superstitious Duties, as seem (at best) imper∣tinent to true Piety; but some of them are erroneous, sacrilegious, pernicious. In some things they are boldly adding to, or detracting from the Doctrine and Institutions of our blessed Lord Jesus Christ: in other things they impose, for sacred and necessary, such opinions and customes, which are but the rust and drosse, the disease and deformity of Christian Religion, contracted in the long ignorance, darknesse, and almost barbarity of times,* 1.100 which God winked at: but now they ap∣pear highly and justly scandalous, yea, intolerable to more judicious and lesse credulous Christians, who are very sensible, not onely of that offence, which many Papal Injunctions and Observations give to them∣selves, as Christians, but also to the very Heathens, to Jewes, and to Mahometans, who cannot reconcile in any Reason or Religion the Idolatrous use of Images and Hoasts among Papists, to which they must submit, if they will be in communion with them, or converted to be Christians; nor yet those Tridentine Terrours and Anathema's of eter∣nall damnation, which are thundered by them against all those who will not, against Christs expresse Word, own as Truth, and submit to as necessary, those opinions and practises among Papists, which seem either impious or impertinent, as to true Faith and a good Con∣science.

Against all which burthens (too heavy for any wise and generous Christians to bear, when once duly informed of the weight & danger of them, and duly reformed from them) as the great Wisdom, Piety, and Order of the Ch. of Engl. in its sacred Ministry and holy Ministrations, was heretofore the greatest barre and bulwark in all the Christian world: so the disadvantages of the Reformed Religion are now so pal∣pable, and the danger of the people of this Nation, as so obvious in their returning to that Egypt and Babylon again, which is not the Church of Rome, but its disease and oppression; that I know not in ordinary providence any means can be used, or is left, to stop the daily prevalencies of Popery, and the great Apostasie of England to the Ro∣mish superstition and subjection in after-times, unlesse God stir up such Wisdome, Zeal and Care in those that have honest hearts joyn∣ed with publick power and influence, not so much to fleece and depress Popish Recusants by pecuniary exactions (which is to set Religion to sale, and to make merchandize of mens errours, rather than fairly to perswade and win them by the proper and perswasive engines of true Religion;) but (rather) duly to restore and speedily assert the Ho∣nor, Order, Succession, Unity, Authority and Majesty of this Reformed Church and its Catholick Ministry: from which when the Papists see our selves to be such profound Revolters, with what face can we expect they should ever come in to our Reformation, which they now behold with joyfull and disdainfull eyes, so mangled, so deformed, so massa∣cred by our own hands? How can we with Justice, Honour, or Hu∣manity,

inflict severe penalties upon Papists, as refusing to conform to our Church and Religion, when they protest, with so much truth, to our faces, they cannot see any Church, any Religion among us, as uni∣form, publick, authentick, constant? What (they say) formerly had the goodliest figure and fairest presence of a Christian Church, and the best Reformed of any, is now deformed, ruined, demolished; nothing but scattered rafters and pieces of that ship-wreckt vessel now ap∣pear floating up and down in a restless and foming sea of faction, oppo∣sition and confusion, between Bishops, Ministers, and People: some are Episcopal, others Presbyterian, a third sort Independent: all are disparate or opposite in Discipline, some are Heterodox in Do∣ctrine: the Anabaptists rise against all, and the Quakers soare a∣bove all.

To which of all these, with many other Sects, shall an honest-hear∣ted Papist apply himself, to be safe and setled in Religion? If to the poor and depressed remaines of Bishops, and the Episcopall Clergie, who yet adhere to the Church of England; alas, they are weak and exhau∣sted, contemned by many, pitied by some, but asserted by few or none, according to their true merit in former ages, or their present Worth, Courage, Constancy and Patience in this. If the Romanists go to the Presbyterian party, which like small shoots sprang out so thick in England, upon the cutting down of Episcopacy, to which they all formerly submitted; these, besides their Levity, Parity, and Inconstancy, as to their former Stations, Opinions, and Oaths, seem so unseasonably insolent, and magisterially domineering, before they had got a full and just dominion, that all sober men think them rather popular, plebeian, & impertinent in their heats, transports & passions, than so modest, wise, and grave, as becomes those who will undertake to wrest Government out of the hands of their superiours and betters e∣very way, and to impose a novelty of untried and undesired Discipline upon such a great and stout Nation as England is; which disdaining the insolency of Popes, and offended at the indiscretion of some Bi∣shops, will hardly ever bear the pertnesse of petty Presbyters, who cannot want Vanity, Impudence and Arrogancy, when they fancy themselves in a supremacy of Power above People, Par∣laments and Princes: for they affect no lesse, as Christs due and theirs too. If the tossed Romanists run to the spruce and self-con∣ceited Independents for shelter, because these fine new Masters seem to have patents for Christian Liberty, and urge a Magna Charta from Christ, to be accountable to none in matters of Religion, but their own little Congregation, Church, or Body, in which, as in an Ecclesi∣astick Corporation or free Burrough of Religion, they may hang and draw, exercise high and low Justice upon mens souls as they list in their little Conventicles; yet here the poor Papist finds so much of a rude and exotick novelty, such a grosse shew of Schisme, such varie∣ty, such an inconsistency, such a plebeian petulancy, such pitiful and ridiculous affectations, and arrogating of Church-power in some of the plebs, and such contempt of it in others, that he cannot think it is

other than some pieces of Josephs bloody coat, or some torn limbs of his body, compared to what Splendour, Order, Strength, Beauty, Unity, Decency, and Majesty in Doctrine and Discipline, in Faith and holy Duties, was formerly to be observed, even to the envy & admiration of sober Papists, in the Church of England; how much more in the Ancient and Catholick Churches grand Combinations, from which these petty fractions and crumblings of Christians seem most abhor∣rent and dissonant?

This goodly Cedar, then, of the Church of England being thus bro∣ken and hewn down, and nothing like it, or comparable to it, planted in its room, but such Shrubs and Mushromes as grow of themselves out of the ranknesse of the earth (vulgar humours and passions) under whose shade any Egyptian Vermine, Frogs, or unclean Birds may hide themselves; no wonder if the Papists triumph in their sufferings and constancies, if they despise all our Presbyterian, Independent, Anabap∣tistick, and fanatick Novelties; if they rejoyce in that vengeance which they conclude God hath made upon our Schismes, Errours, Obstinacies, and Persecutions against them, by our mutuall confu∣sions.

Hence must daily and necessarily follow secret inclinations and ac∣cessions to the Roman party, by all those who are not well grounded in the Reformed Religion, or not much prejudiced against the Po∣pish Errours, or are indifferent for any Religion which is most easie or pleasing. These at length will warp to the Roman party, as the most specious of any: so that unlesse there be a speedy restauration of the honour of the Church of England, I see not how it is possible to prevent that fatall relapse, either to Romish superstition and slavery, or else to a dreadfull persecution, which will in time necessarily fol∣low those dissipations and destructions of this Reformed Church, its Ministry, Government and Religion; which some men have already too much, & still do, beyond measure, so industriously promote, to the excessive joy and gratifying of the Popish party and designes, which are not onely invasive upon the honour and freedome of this Nation, but highly scandalous to our Reformed Profession, and dangerous to our consciences; especially as we yet stand convinced of the Errours, Su∣perstitions and Sacriledges of the Romish Religion, since it lapsed from the Primitive Institutions of Christ, the patterns of the Apostles, the ancient Communion of Christian Churches, and the fraternall Coordina∣tion of Bishops, who were alwayes united in orderly, happy, and har∣monious Aristocracies, rather than subordinate to any one Monar∣chicall Supremacy, as to Ecclesiasticall Power and Jurisdiction: how∣ever they had such regulation and primacy of order, by Patriarchs and Metropolitans among Bishops and the representers of severall Churches, as became wise men, that were numerous when they met in great Councils or Church-Assemblies.

CHAP. XV.

I Cannot but (here) recommend it to the most serious consideration of all wise and worthy Christians,* 1.101 who make conscience, and not policy, of Religion, as Chri∣stian and Reformed. That, however the soberest sort of Christians in Engl. do in many, and possibly in most things necessary to salvation (which are not very numerous) agree both charitably and cheerfully with those of the Roman Church, as to our common Faith in Jesus Christ, and hope of Salvation by his me∣rits, in the way of an holy life and good works; yet, as it will never be hoped, that the Papists shall return to a communion with us, while we are so divided among our selves, and daily excommunicating each other from Church, and Christ, and Heaven; so it will be very diffi∣cult and dangerous, both in point of conscience and prudence, of sin and safety, for you or your posterity, to return to a plenary and visible Communion with the Papal profession, or Roman Conventions: consi∣dering how we now stand convinced in our judgements, and so will many of your posterity ever be, untill all Books of controversie, which no purgatory Index can correct, are burnt or buried, by which you and they must needs be so well informed, as to be justly opposite and un∣compliant to those Errours, Superstitions and Sacriledges, which the Ro∣man party seeks to impose upon all those that will have visible com∣munion with them; which no consciencious Christian can swallow down, when they appear to him not onely different from, but contra∣dictive, in plain termes, to that Word of God, which themselves, with us, do own to be the rule of faith and manners, the measure of all true Religion: contrary to which, some of their Tenets, Injuncti∣ons and Practises seem to us, either to rob God of his peculiar honour, and omniscience, which is to search hearts, to heare and answer the prayers of our souls as well as our lips; or to rob Christ of the glory of his onely Merit, Mediation, Satisfaction, and Intercession for us; or lastly, to rob the Church of Christ of that pure and plenary perception of Christs holy Institutions and blessed Sacraments, to which they adde and detract as they please, performing religious offices, most-what, in such a language as most people cannot understand, and so not be edified, either in their judgements or affections; which ought, in all reason by holy duties, to be either more enlightened, or judiciously warmed and devoutly excited to the knowledge of God, to the love of Christ, to an holy Life and mutuall Charity.

To remove all which Deformities, Disorders and Indignities, put upon religious Mysteries by the Church of Rome, the Church of Eng∣land, with great Prudence, Piety and Charity, did assert and re∣store to a Scripturall rectitude, primitive simplicity, and sober decency, the state of this Church and Nation, by a just, necessary, and prudent Reformation of those Romish Errours, Superfluities and Corruptions,

which had with great fraud and fallacy prevailed upon this, as other parts of Christendome here in the Western world.

Which great and happy work of due Reformation was begun, car∣ried on, and compleated, not by any forraign or intestine Swords, not by popular and tumultuary rudenesse (as in many places) which are the odious methods of the Devil to blast, over-drive and pervert due and true Reformation in Churches or States; but in Gods peaceable, just, and holy way, by such publick, lawful and complete Authority, both Ec∣clesiasticall and Civil, as this Church and Nation had originally in it self, without any authoritative or subordinate dependance upon any forraign State or Church, Prince or Prelate: however it did in Charity so comply for many years, and correspond with the pristine renown and eminency of the Roman Church, as might most preserve Order and unity in the Christian world; till it felt, as well as saw, the Roman Yoke to be intolerable in honour and conscience.

Which Independent and absolute state of this Church and Monarchy, as to the originall right and power of it in it self, hath been unan∣swerably asserted, as by others, so of late by those very reverend, learned and judicious persons, who have made it their businesse in particular Tracts, to defend this Church and Christian State, from the just charge of any unjust Schisme,* 1.102 in respect of the Roman Communion and Jurisdiction, or usurpation rather; resuming upon good grounds, both as to Divine and Humane Lawes, that supreme power which is in∣herent and unalienable in this Nation, both in Prince, Nobility, Pre∣lates and People, for the preserving of true Religion and reforming it, as need shall require, in order to the Honour, Peace and Happinesse, both of Prince and People, Church and State; who never did, nor in∣deed ever could, alienate or give away from themselves and their po∣sterity, those primitive & ancient Rights or Immunities of the Nation, which if any had in the darkness & drowziness of times by great artifi∣ces and pretensions encroached upon, all Reason and Justice required, that when Prince and People awaked out of their dreams and supersti∣tious slumbers, they should reassume those honorary powers, and here∣ditary priviledges of Church and State, which were cunningly lurched or filched from them, while they were dozed or asleep; without which the welfare of this polity and intire Nation, both in secular and religious regards, could not be preserved by honest Magistrates, consci∣entious Ministers, or wise and valiant Princes.

Yet, as our wise, godly, and sober Reformers (first and last) did, worthy of the Honour and Piety of this Church and Nation, vindi∣cate the civil and religious Rights of both, in all necessary points and interests of Doctrine and Government: so their charity was no less cautious and commendable than their courage, in this, that as they did duly reforme what they thought amisse, and establish what they judged in Piety and Prudence best; so they did not by any heat and fury of popular transport, either unnecessarily or uncharitably affect to give any offence to the Romanists, by such distances as needlesse and groundlesse Innovations must needs occasion, either to that or any

other Christian Church in the world; with all whom they ever aimed, by their moderation, to preserve & merit a Christian communion & cor∣respondency; not intending to schismatize or separate from them or their Christian Predecessors, as to any Christian band and tie of Christian Verity or Charity; not as to any point of Faith, Morality or Sancti∣ty; not as to any right Order and Catholick succession of the Evangeli∣call Ministry; not as to that Apostolick Government, Inspection and Authority, which either was of old, or still is preserved in the Ro∣man Church, or any other; nor, last of all, did they intend to vary from them in those things of honest policy and decent ceremony, which were most commended by the Prudence and Piety of Antiquity: onely they retained and rejected, as they thought most became this Church in the use of its Liberty, in matters Ceremonial; wherein the Roman, as all Churches, have like freedome left them, to be used with that Modesty, Conscience and Charity, which becomes all Christian Churches, without giving or receiving any offence; as St. Ambrose long ago expressed his sense to S. Austin.

But the aim of our wise Reformers (who rather chose to be Martyrs & Confessors for the Truth, than popular Praters or Compliers with State-policies and private interests) was onely this, to purge away that drosse and dust which Christs floor had contracted by slovenly labourers in his husbandry. They cast away the chaff, but retained the wheat well win∣nowed: they reformed those grosse Superstitions in Prayer, Sacri∣ledges in Sacraments, Superfluities in Ceremonies, Usurpations as to this Churches liberty and authority, with all blind Innovations of later date (compared to true primitive Antiquity;) all which were as evi∣dently discernable by the reformed or restored light of Learning and Religion, which God then brought into the Christian world, to be upon the face of the then Roman Church, as the leprosie of Naaman was upon Gehazi's forehead; if neither they nor we may be judges, but the pregnant testimonies of holy Scriptures evidently setting forth the institutions of Christ, the Doctrine and Practises of the Apostles, and the primitive constitutions of Churches. All these further cleared to us (if any thing be dark or dubious) by the joynt and concurrent suffrages of the first Councils, the ancient Fathers, and all Ecclesiasti∣cal Historians; which, together, ought to be valued far beyond the sense or example of the Roman, or any one particular Church, as the immovable bounds and unalterable measures of true Religion, as to the substance and essentialls of it. Nor doth any particular Church (though heretofore never so justly famous, as that of Rome was) me∣rit the honourable name and title of Christs Church, or Catholick, but rather of (so far) Apostatick and Antichristian, when the Pastors and People of it do, not by insensible degrees & unawares slide into venial errours and small abuses; but after so clear a light and conviction, as the last (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) regeneration of Learning and Religion hath af∣forded these parts of the world, they yet wilfully and obstinately persist to corrupt, no lesse than pervert, the Doctrine and Institutions of Christ Jesus, who is the great Pastor of his Church, and chief Bi∣shop

of our Souls,* 1.103 whose voice all parts of it ought readily to heare, and humbly to obey at all times, without regard to the antiquity or prevalency of any errours or abuses in former times;* 1.104 to which no time or use can give authority or validity against the first appointments of Christ, which are every way, as the ancientest, so the best, for Truth, Comfort and Safety, to any Church, and to every Christians Soul.

CHAP. XVI.

* 1.105I Shall not need (here) to enumerate at large, and in par∣ticular points, those many and great differences in Reli∣gion, which make your and your posterities return to the Roman compliance and communion impossible; if you have judgements to understand, or consciences to act ac∣cording to their dictates out of the Word of God, understood in the sense of the Catholick Doctors and Councils of the first 600 years after Christ. The work is already done by so many able Wri∣ters in this Church, that it is needlesse to repeat, and scarce possible to adde more weight to what hath been by them alledged, to justi∣fie their protestation against, and reformation of the errours, abuses and corruptions of the Church of Rome.

* 1.106He that seriously considers the Fraud, Falsity and Pertinacy of the Romanists in that one grand point, the Canon of the Scripture, which is and must be (when all is done that Policy and Art can invent) the main pillar and standard of true Religion, cannot but grow very jea∣lous of their honesty in particular points of lesser concernments, when he shall see, beyond all reply or forehead, that they have in the Coun∣cil of Trent, under the highest Anathema's or Curses of all that dif∣fer from them, assumed into the Canon of Scriptures divinely inspi∣red, written and delivered to the Church as the Word of God, those Apocryphal Books, which however we (with the Ancient Churches) value according to their Worth, Truth, Credit and use, yet we re∣ceive them not into the canon or rule of Faith; because we find for certain, that neither the Greek nor Latin Churches of old, neither Jews nor Christians, Councils nor Fathers, for 1400 years, did ever so own or receive them. Which Truth, after many others, and be∣yond any other (if I may say it without envy) is exactly and fully cleared of late by a person,* 1.107 whose reputation formerly clouded by some popular jealousies (as to his Sincerity and Constancy in the Re∣formed Religion of the Church of England) deserves to have its true lustre for Love and Honour with every true Protestant at home, as he hath abroad, for that learned Industry, Courage and Honesty, which he hath shewed in that particular, to assert the main hinge of Religion, the Canon of the Scriptures, against the Papists effrontery in that particular; which hath engaged them in such a Dilemma, as is

hard to be avoyded by the greatest sophisters of the Roman party. For if the Canon of the Scriptures be such, as they now obtrude, inclu∣ding the Apocryphall books, then did their Church erre for so many hundred years before it so owned them for properly Canonicall;* 1.108 as Cardinall Cajetan confesseth, who saith, that all Fathers and Councils in their expressions as to the larger Canon of Scriptures, must be re∣duced ad Hieronymi limam, to S. Jeroms file. If the Canon be such, as we with the Ancient Churches, with Josephus, S. Jerom, Ruffinus,* 1.109 the Council of Laodicea, Gregory Nazianzen, S. Austin in his riper years, and others, did and do hold, as to the Old Testament; then is the Church of Rome now in a very great and obstinate errour. So that one way or other the Popes Infallibility and his party is shrewdly endangered, unless they distinguish (to salve their credit) the books into Protocanonicos & Deuterocanonicos, Books of Divine Authority and Ecclesiasticall use, as Sixtus Sen. Bibl. l. 1. and Stapleton Fid. doct. l. 9. c. 6. do.

To tell you further, how undigestible to sober Christians (be∣cause Preter-scripturall and Anti-scripturall) the Roman practise and opinion is, of worshipping and praying to Saints departed, and to Angels; of worshipping with Divine worship the Images, Crosses, and Reliques, which they so credulously and highly prize; their so unprofitable using of a Language in their Divine and publick Services, which to common people is not understood; so far from Religion and the A∣postles Rule, that it is against all sense and reason,* 1.110 against the end of speech and devotion, which is to instruct or edifie the hearers; their snares of celibacy, and such vowes as many have cause to repent full sore, either that they made them, or no better kept them. Adde to these, their profitable and popular imaginations of Pur∣gatory, they applying not onely Prayers, but Masses and Oblations, Pardons and Indulgences, yea other mens merits besides Christs, to those that are dead as well as to the living: and this in so mercenary a way, as makes the most ingenuous Papists not a little ashamed, to see Piety so much a servant to Policy, and Religion a lacquay to Supersti∣tion. Adde to all these so oft decantated Instances of Papall errours and presumptions, which have so little Scripture for them, one enor∣mous Errour both in practise and opinion, which hath so much Scripture-evidence against it, as nothing can be desired more; yet in this, when we would have healed Babylon, she refused to be healed.* 1.111

This is their so great,* 1.112 rude and sacrilegious maiming of the Lords Supper, by their partial communicating of the Bread only to the people, without the Cup; then their strange racking of Christians Faith against all sense and reason, nay beyond all Scripture-phrase and proportion of Sacramentall expressions, or mysterious predications, to believe they doe not receive so much as Bread, but another substance under the accidents and shews of Bread.

What learned Romanist can deny, but that both Clergy and Laity did, * 1.113 for above a thousand years, receive the Lords Supper in both kinds, after the constant use of all Primitive Churches, the Apostles

Practise, and Christs Institution? Nor is there any more doubt, but that the ancient Churches received those holy Mysteries with an high veneration indeed of that Body and Blood of Christ,* 1.114 which was there∣by signified, conveyed and sealed to them in the truth and merits of his Passion; but yet without any Divine Adoration of the Bread and Wine, or any imagination that they were transubstantiated from their own seeming Essence and Nature to the very Body and Blood of Christ.* 1.115 Which fancy of (Metemsomasis) changing the Body and Sub∣stance of Sacramental signes into the bodily Substance of the Thing signified and represented by them (as the incomparable Primate of Ire∣land hath observed out of Irenaeus) began from the juglings of one Marcus a Greek Impostor, or jugling Presbyter, who using long Prayers at the Celebration of the Eucharist, had some device to make the Cup and Wine appear of a purple, or red and bloody colour, that the people might think, at his invocation the Grace from above did distill Blood into the Cup. After this the imagination spred from Greeks to Latins, by popular and credulous fancies, promoted much by one a 1.116 Paschasius Radhertus, who in a legendary spirit tells us of Flesh and Blood, of a Lamb and a little Child, of appearing to those Receivers that were doubtfull of Christs corporall presence; so he tells of limbs and little fingers found in the hands and mouths of Communicants. From hence Damascen among the Greeks, and P. Lumbard among the Latins, carri∣ed on this credulity, or vain curiosity, using all their wits to make good this strange and impossible transmutation of disparate subjects and substances: in which having nothing from Sense or Reason, Nature or Philosophy, from Scripture-Analogy, or Sacramentall and Ty∣picall predications,* 1.117 frequent in Scripture (as the Lamb is called the Passeover, so Christ our Passeover; Christ the Rock, Vine, Door; these drie bones are the house of Israel; the seven eares of corne are seven years, &c. the Tree is thou, O King) to prove the Miracle, they flie to absolute omnipotency, whether God will or no, and shut out all rea∣soning from Sense, Philosophy, Scripture. Nor do they regard ancient Fathers and Councils: all which, though highly and justly magnify∣ing the great Mystery, yea, and the Elements consecrated, as related to and united with the Body of Christ, as Signs and Seals of its Reality, Truth, use and merit to a sinner; yet generally they held them to be substantially and physically Bread and Wine, but Sacramentally, re∣latively, or representatively (onely) the Body and Blood of Christ: as the Council of Constantinople anno 754 consisting of 338 Bishops,* 1.118 did affirm, the Bread to be the Body of Christ, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not in sub∣stance, but in resemblance, use and appointment. Which Doctrine, as Catholick, was maintained to the Emperour Carolus Calvus, by Bertramus or Patrannus, anno 880. which was also maintained in Eng∣land by Johannes Scotus in King Alfreds time, untill Lanfranks days, anno 1060. who condemned that Book of Scotus about the Sacra∣ment, agreeable to the opinion of Bertram; whose Homily expres∣sing his judgement at large against Transubstantiation, was formerly read publickly in Churches on Easter day, in order to prepare men

for the right understanding and due receiving the Lords Supper.

Nor did the Doctrine of Transubstantiation obtain in the Church, untill the year 1225. when Pope Innocent the third in the Council of Lateran published it for an Oracle,* 1.119 That the Body and Blood of Jesus Christ are truly contained under the forms of Bread and Wine, the Bread being transubstantiated into the Body of Christ, and the Wine into the Blood of Christ, by the power of God.

Hence followed the invention of Concomitancy, which presuming that the Communicant received under the accidents and shew of Bread, the whole Body of Christ, and so his Blood, it was judged rather su∣perfluous than necessary (yea and lesse safe in some respects) for the Lay-people to receive the Cup, or Wine, and Blood of Christ apart, as he instituted, and the Church of old, even the Roman, constantly practised, as do the Greeks at this day, according to what Christ commanded, and in what sense he gave it, and called it reall Bread and Wine: for such he took, such he brake, such he blessed, such he gave to the Disciples, when he said, that is, this Bread, is my Body, this cup is my Blood; such S. Paul understood them to be, and so declares this the mind of Christ, as he had received it immediately from Christ, The Bread which we break, is it not the Communion of the Body of Christ? For we are all partakers of that one Bread. So,* 1.120 whosoever shall eat this bread and drink this cup unworthily. Let a man examine himself before he eat of that bread.

Certainly either the Apostles expressions must be affectedly very dark, and his meaning different from his words, or he was quite of another mind than the Papists are at this day, who durst, in the all-daring Council of Trent, damn all those who follow Christs example, use his words, and are of the Apostles judgement, expressing their sense of the blessed Sacrament in his words; which we think much safer to follow, both in the use of Sacramentall Bread and Wine, communica∣ted to all Receivers, and in the perswasion we have of our receiving true Bread and Wine, yet duly consecrated, and so Sacramentally uni∣ted to the reall Body and Blood of Christ, which we faithfully behold, thankfully receive, and reverently adore in that blessed Mysterie, accor∣ding to the ancient Faith, Judgement, Reverence and Devotion of the Church of Christ, void of sacrilegious novelties, and incredible superstitious vanities.

If we Christians of the reformed Church of England had no other wall of separation to keep us from the Papall communion, than these two so palpable and gross opinions, with their consequences, so rigidly enjoyned upon all Christians under pain of Gods eternall curse, yet both so dissonant from and opposite to the example of Christ and the words of the Apostle; these were sufficient to keep sober Christians at an eternall distance from them, lest (knowingly) partaking of their sins, and abetting their wilfull and obstinate sacriledge,* 1.121 we also par∣take of their punishment, who in vain serve God after the command∣ments and traditions of men, contrary to the Divine Word and Prescri∣ption.

Nor will the silly shifts and pitifull salvoes serve here, which are used by some Romanists, whose Learning, Wit and Sophistry are all set on work to take off the aspersion, odium and envy of these grosse and rude Innovations. How childish & ridiculous is it to talk of the Popes imaginary infallibility, or the Roman Churches usurped Supreme Autho∣rity, in cases expresly contrary to the Institution of Christ, and the A∣postles explication; from whom the Church of Rome professe to derive their Religion! Nor may they with any foreheads or modesty, be∣coming good Christians, so rudely vary from them; if they desire to have the name and merit of faithfull and good Christians; whose greatest Liberty,* 1.122 Duty and Honour is, if they love Christ, to keep his commandements, and neither for pride nor policy to warp from them, and after clear remonstrances to refuse to return in case of straying to a conformity with them: which obstinacy makes little for the Pope's infallibility, or Rome's supreme Authority, never challenged by Popes, or owned by any other Bishops in the Church for 600 yeares after Christ, nor by Pope Gregory the Great, who, as an holy and humble Bishop, abhorred the title and pride of that name, Universal Bishop, as appears in his works, and others of the Ancients, of whom I gave a particular account in my Hieraspistes, p. 249. Yet these two are the main hinges on which the unhappy disputes of Christendome do turn, and the chief anvils on which the animosities between Protestants and Pa∣pists are now hammered, as otherwhere, so here in England. The ruine of which famous Church is the greatest prize which the Romish party hath gotten since Luther's dayes, who began, not without his passions and infirmities, that pious Apostasie; which being found just and holy, moved, as other Churches, so this of England, not to for∣sake the communion of the Church of Rome, so far as it was or is a Church of Christ, but onely so far as it seemed to have been oppressed with a Synagogue of Satan, deformed with such sinfull deformities and sottish fedities, besides their Court-tyrannies, as became no Christians to en∣dure, who were either not in the dark (and so could see the need they had to get out of such a dungeon, full of mire and darknesse) or were at their own dispose, as was the state of the Nation and Church of England, depending on none, nor subject to any, but God a∣lone.

These so oft recocted Crambes of Popish controversies, as I delight not to aggravate, so I am forced here to touch some of them, to shew you (my honoured Countrey-men) as what cause the Church of England had to reform her self, with what prudence she did it; so how incon∣sistent it must be with good conscience, for us in Engl. to revert to the Popish Communion, being of so different perswasions from them: which wretched Apostasie (being the grand design and agitation of Roman Counsels) will in time draw this Nation away from Gods recti∣tudes to mans obliquities, if the Roman furnace and bellows be so plied and advanced for them by these operators of severall sects and factions, whose end will be, whatever their aime is, quite to melt down the former fashion of the Church of England, and its well-reformed

state of Religion, that it may by degrees run into the Roman mould and form.

CHAP. XVII.

NOt that I repeat these differences,* 1.123 in order to encrease or continue uncharitable bitternesses among any good Christians, whose hearts are honest, though their judge∣ments may be erroneous: the blessed God (who is both light and love) knoweth that I have not any de∣sign to widen the sad breaches of Christendom, or to hin∣der the charitable closings of them, so far as may stand with good con∣science and Catholick truth; whose rule and ground ought to be the Word of God rightly understood, which is its own best interpreter, and plain in those things of Duty and Perswasion,* 1.124 of Faith and De∣votion, which are most necessary to salvation.

I confesse I cannot but vehemently approve (being now past juve∣nile heats and popular fervours in Religion) the pious and learned en∣deavours of those excellent men, who after Melanchthon, Cassander, Saravia, Wicelius, Thuanus, Grotius, Casaubon, and others, have not onely seriously deplored the sad rents and wounds of Christian Chur∣ches, but sought to pour in Wine and Oyle of wholsome and unpassio∣nate counsels; not palliating apparent errours, yet not aggravating needlesse jealousies, nor inflaming mutuall angers, in order to gratifie either the sacrilegious policies of Princes, or the pride of Popes, or the factiousness of people.

I have no Antipathies in me, contracted by any Education, Cu∣stome, or Acquaintance, against the Learned, Wise, and Worthy Romanists (or any others) either as men or Christians: in both re∣spects I love and esteem them, for their many excellent parts and works, which are worthy of commendation and imitation. To them and their pious predecessors, with whom we in England once were in full communion, we thankfully owe (under God) (as did our fore-fa∣thers) the successive honour and happinesse of our being baptized, and admitted to the priviledges of Christs flock and people: to them we owe that conservation, for the main, of true Religion as Christi∣an (although it were wrapped up in some either rotten rags or un∣handsome clouts (as Christ in the Manger) for many years;) the sub∣stance of which our Reformation in England no more changed, than the Angel did the person of Jehoshua the high Priest,* 1.125 when he bid take away from him the filthy garments wherewith he was clothed, and to put on him change of fair and goodly garments. We owe to the Romanists (though ill husbands of Religion in later ages) that Word and those Sacraments, which they conserved and transmitted, like candles put into a dark lanterne; by which, when we came to open the light side, we saw both our and their deviations from the good old way, which is Gods right way: to which we rather chuse to return

under the name of pious novelty and just reformation, than obstinately to continue with them in their pristine aberrations and inveterate de∣formities. Though they were our Fathers in Nature and Religion; yet we think it not onely lawfull for us, but our duty, without any brand of disobedient children, to cure that leprosie or Hereditary dis∣ease which we had contracted from them our lesse healthfull pa∣rents, especially when themselves have preserved for us and afforded to us that receipt of Gods Word, which teacheth and alloweth us the proper medicine and cure.

The successfull use of which is not more comfortable to us than commendable in us, notwithstanding our Progenitors obstinacy to continue in the same deformed maladies, after they have seen the hap∣py experiments of its Vertues and Remedy upon us; who never gloried in, or designed any new Christian Religion, but onely the just Refor∣mation and recovery of the old from those crazy distempers and dangerous diseases, which by ill times and ill orders it had con∣tracted.

* 1.126I well know how little all Religion signifies without charity; that, next to grosse Ignorance, Immorality, Unbelief, and Impenitence, Uncha∣ritablenesse is the pest and poyson of the Soul, which infects beyond the Antidote of Gifts, good works and Miracles. I consider that many imperfections and failings are veniall with true charity, which covers a multitude of sins of infirmitie; but no perfections are acceptable to God,* 1.127 or available to the enjoyer of them, if destitute of charity: that the measure of a Christian is more by his heart than his head, by his humble and honest affections than his high and puffing speculations: that in the bosome of the Church,* 1.128 as many perish by the rock of un∣charitablenesse, as the flats of ignorance. Therefore, however I see the Papists are most-what so supercilious and high in the in-step, that they not onely deny us Protestants of all sorts, even the most noble, sober and moderate (which were in the Church of England) their charity, but they despise all our charity to them;* 1.129 yet I cannot think it my duty to requite evil with evil, or uncharitablenesse in them with the like unchristian passion in my self, but rather to requite evil with good, to commend what is good in them, to own with thanks any good from them, to pray for them, to be ready to do all offices of Christian love to them, to keep all inward Christian communion with them, and to be cheerfully disposed to exercise all actual communion with them, in all such holy Doctrines and Duties of Christian Faith & Worship, as agree to the Word of God, and the mind of Christ, which are the centre and circumference of all Ecclesiasticall union: that as the guilt and fault of Schisme and Heresie is retorted on both sides; so, I trust, it will onely be charged there, where wilfull Errour and Uncharita∣blenesse are found, but not on the Integrity and Candour of those who are onely driven and forced so farre from visible communion, because they doe withdraw from what they saw to be grosse Er∣rour, Idolatry, or Superstition, according to the rule of Christs Word, and triall of his Institution, evidently cleared by the Apostles

and Primitive Churches. Contrary to all which, unlesse we will (even this whole Church of England) wholly comply with the Popes Inte∣rests and Roman Errours, they loudly excommunicate us, renoun∣cing all communion with us, as with Schismaticks and Hereticks, fitter for fire and faggot than Christian fellowship.

This notwithstanding on the Romanists part, yet I think it my part, and all true lovers of Reformation and Christian Union, not to slacken or abate that Charity and Christian good will, which is due to all men, and especially those that professe to be Christs Disciples,* 1.130 of the Houshold of Faith, where the Sick and Lame and Blind are parts of the Polity, and Members of the Oeconomy or Family; to pray night and day impartially, that God would remove out of his Church on all sides, whatever doth offend his pure eyes, and any good Christian; that he would give both Protestants and Papists grace, unpassionately to consider from whence the one are falne by hu∣mane policies, and to what the other transported by popular zelotries; that whatever pride and peevishnesse is on either side, might be com∣posed and laid aside, by such Generall Synods, Free Councils, and Christian correspondencies, as might bring forth some happy accord and harmony among Christian Churches; that those sad and supersti∣tious principles of everlasting Schisme might be removed, by which on one side they think, because in many things they were right, therefore in nothing they could erre; on the other side, because in some things men have mistaken and erred, therefore they can be in nothing right: for to this height both Papall and Antipapall Christians are come, that each thinks their greatest piety consists in perfect and implacable Antipathies; that their most commen∣dable zeale for Religion is that which is farthest from moderation, Christian temper or Charity; that where they like not all, they must loathe all; that nothing is (afterward) (with good conscience) to be used which hath once been abused; that all things must be po∣pularly cried up, either upon the account of their Antiquity or Novel∣ty, without regard to that verity and charity which are the life and quintessence of true Christianity.

Although I shall, by Gods gracious assistance, keep that station and distance from Popish Errours, where my judgement and con∣science, guided by Gods Word, hath set me; yet to leave the Ro∣manists without excuse, as much as in me lies, I doe most earnest∣ly desire, and should most industriously promote, such a Christian and Catholick accord, as were most for the honour of Christ and the peace of Christendome. I know the youthfull fervours of some are jealous of all such motions, and for fear of seeming luke-warme, they resolve to boyle over all bounds, till they quench both Truth and Charity among Christians, and make way for Atheisme, Turcisme, Confusion and Barbarity. These hotter heads possibly dread what I calmly desire; that such a grand Catholick Convention of able Ecclesiasticks in these Western Churches might, by the consent of Princes and chief Magistrates, be so orderly convened with Free∣dome,

Impartiality and due Authority, as might enable them to consent in one Canon or rule of Faith and good manners; that the clear and concurrent sense of Scriptures might be owned by all, in which all things necessary are contained either literally, or by just de∣ductions; that what is dark or dubious should be left indifferently to Christians use and judgements; that all would agree in the same ancient fundamentall Articles of Faith, contained in primitive Creeds, also in the same Sacraments, or holy Mysteries, to be devout∣ly celebrated, so in the same way of good works to be practised; that we might all have the same Catechise, the same publick Liturgies, so composed, that all Christians might with Faith and Charity say Amen to them, and in their severall Languages understand them; that a Commentary on Scriptures, and Sermons containing all Christian necessary Doctrine, might be agreed upon; that neither curiosities nor controversies should be couched in publick Prayers or Preachings; that all might enjoy the same Catholick Source and course of Ecclesiastick Ordination, Ministry, and Authority, so temper∣ing Government and Discipline in the Church, that none should justly think others too much exalted, nor themselves too much de∣pressed; that Catholick Customes, ancient Ceremonies and Traditions, truly such, being consonant to Gods Word, and practically inter∣preting the meaning of it, might be observed by all, leaving yet such freedome in other things to particular Churches, as might be most convenient, yet still subordinate to, and to be regulated by, the judge∣ment of such a General Council, contrary to which none should affect extravagant liberty, to the ruine of Christian Charity.

Blessed Lord! What good Christian could be injured by such a Christian accord in the main concernments of Religion, which cannot be impossible in the nature of the thing, because it was of old enjoyed, and many hundreds of years generally preserved among all Christians and Churches, of any name and repute in all the world? Nor did either the heat of Persecution or Prosperity (as warm and soultry weather) dispirit this charity of Christians; who might still be as capable sub∣jects of so great a blessing from God on earth, if Passion, Prejudice, Partiality and private interests on all hands were laid aside, without parting with any true and reall interest that concerns a wise or good man, either in Conscience or Honour, in civil or religious regards.

CHAP. XVIII.

WHich blessed accord, so good and so pleasant to behold,* 1.131 how much more to enjoy, being not onely possible, but most desirable and commendable among all good Christians, two great Impediments or obstructions seem to me chief∣ly to hinder, as to man (besides our ill deservings on all sides at Gods hands:) which, however I do not hope by my weak shoul∣ders to remove, they being like the Grave-stone on Christs Sepul∣chre,* 1.132 whose sad and massy weight requires some mighty Angel from heaven to do it; yet I cannot but here express my sense of them the more sensibly, by how much I see the miserable distractions of the poor Church of England, and the advantages given by some mens late immoderations and madnesses, to alienate the very best and soberest of the Roman party from all propensity or thoughts of any happy close, by reforming, and so reconciling the parts of divided and distra∣cted Christendome. Which evil effect (now more exasperated than ever) I here instance in, as one of the saddest consequences following the divided, dissolved and deplored state of this Church of Engl. which was the grand mirrour or example of Christianity and Reformation, from which neither Romanists nor others did so much withdraw by many degrees heretofore, as now they do.

The first great hinderance is,* 1.133 that exteme pertinacy and height of those of the Roman party, who so much magnifie themselves, their chief Bishop, their Church and Communion, upon the specious names of Antiquity, Infallibility, and Primacy, as if no Church or Christians in the world were to be considered, other then as novi∣ces, ignorants and underlings, in comparison of the Roman Name and Majesty. Their Antiquity is not denied by sober men, but their great Age is evidently attended with many decayes and infirmities, which are novelties; from which even primitive Churches were not wholly free, both as to Humane frailty and Divine reproofs, as we read in the Epistles of the Apostles, and of Christ to the seven Churches.* 1.134 Nor doe I know any priviledge the Roman Church hath above others, un∣lesse they could make good their Infallibility, either as to their chief Bishop, or as to any Council, in which he should preside. That their persons have erred in Doctrine and Moralities, that they have varied from, and clashed against each other in their publick Decrees and Councils, yea and from not onely pious Antiquity, but the Scri∣pture-verity, is so evident in what my self have here lightly touched, and others amply demonstrated, that no ingenuous and honest Roma∣nist at this day can deny it.

For the affected Supremacy or Primacy which they so glory in and challenge, not onely before, but above and over all Churches, not as a matter of order and precedency; but of power and authority; as there is no Law of God which requires this, or any Church so farre to own

that of Rome, or to be subject to it; so nor did the ancient Ecclesiasti∣cal Lawes and distinctions lay more to the Roman Inspection or Juris∣diction, than the Suburbicarian Regions, which extended 100 miles from the City. That the Roman Bishop was owned, as the first or chief Patriarch, in Order and Precedency, in Place or Vote, was not a re∣gard to the persons of the Bishops, or their authority, as if it were more than other Bishops by any Divine or Humane right, but a regard to the pristine Majesty of the City, and the Apostolick eminency of that Church, in which the two great Apostles, S. Peter & S. Paul, had not onely placed much of their pains, but ended their lives.

Lay aside the Roman pomp and insolency, no sober man but will al∣low the Bishop of Rome his Civil and Ecclesiastical Primacy, as King James and other Protestant Princes offered long ago: nor would any of the great Reformers, Luther, or Calvin, or Cranmer, have grud∣ged this, if the Bishop of Rome would have submitted either to a Ge∣neral Council, or to the Word of Christ. If the Roman Arrogancy will needs claim and usurp more than its due (which was heretofore ra∣ther invaded and challenged by them, and connived or winked at by others, than ever given or granted to them by any power of law∣full donation or concession;) yet this cannot hold good by any former subtilty on their part, or simplicity on the part of this or any Nation and Church, to the prejudice of that fundamental Liberty and Honour, which are inseparable from the free people of this Nation and Church, as men and as Christians, untill the Roman power hath made them Vassals again, as a conquered Nation, and dependent Church upon that Scepter and Mitre too: which thing as yet was never done since Rome was Christian, and, I hope, never will be.

How much more worthy of the Learning, Prudence, Antiquity, Gravity, seeming Piety and affected Majesty of that Roman Church, were it, for them to glory in nothing so much as in the knowledge of Jesus Christ and him crucified; in conforming all things of Religion to his Word and example, which hath the truest Antiquity, onely Infallibility and eminency upon it; yea, and where they see, as by the light of the Sun at noon-day, there hath been either aberration from, or addition to the rule and pattern of Christ, through the ignorance, or errour, or policy of former Ages and Persons, there to return with such holy and handsome Reformations to a conformity with Christ and the ancient Roman purity, as will make no lesse for the glory of the present Church of Rome, than it was some eclipse and di∣minution to their predecessors, to suffer so much tares to be scattered among Christ's good wheat, which by Apostolick hands was first sown and watered, to mighty increases for many hundreds of year? The mi∣sery is, when knowing and learned men grow wilfull, and serve their own and other mens secular interests more than that of Christ and mens souls, they chuse rather to over-load the foundation of Reli∣gion, than to lighten it of needlesse superstructures. How little could it hurt them, honestly to restore the cup to the people, as was sometimes done to the Bohemians, at the importunity of the Nobility and Clergy,

and offered to Queen Elizabeth, as Sir Roger Twisden proves, provi∣ded she would acknowledge the Popes Supremacy; where (as Luther urged against Eccius) if the Blood of Christ, as is pretended by Papists, be given Lay-men by concomitancy with the Bread or Body, sure they are as capable of the Cup in Christs method, as in mans novelty and variation? What could it lessen the Romanists, if Christians being on all sides taught the reall presence of Christs Body and Blood, with the benefits of them in the Sacrament truly offered, and reverently received by every worthy Communicant, the modus of the Presence were left undefined, uninforced upon any Christians belief, after the primitive freedome; which rather admired and adored that Mystery, than disputed it, or determined precisely of it?

So in other things, as praying to Angels and Saints, worshipping be∣fore Images, praying and offering for the dead, in order to mend their condition; how would it no way abate Christian verity, or com∣fort, or charity, to lay these Superstructures of straw and stubble aside, when we all believe that we have by Faith in Christ accesse to the Throne of Grace? besides, men would more take care to live and die holily, when they lesse expect other mens devotions to relieve them after death. These and many other humane and impertinent, because unprofitable, additionals to Sacraments and holy Duties, how easily might they be spared without any losse to Religion, as with great advantages to Christian and Catholick Communion? Nor should these just Reformations prove any diminution to the estates or honours of the Roman Church-men, if I might have any vote or influence in so happy an agreement; which last jealousies and feares in matter of Ho∣nour and Estate, are, I believe, the great wall of partition and terrour, that keeps off and scares the wary Romanists from any thought of Re∣formation, since they see the Deformities, Uncertainties, Beggeries, Ruines and Vastations, which at last follow some mens Reformations of Religion, of Churches and Church-men, if they be suffered to run on as far as popular humours have a mind to gratifie their passions with the Spoyls and Scorns of Religion and Church-men.

This indeed is, in my judgement, the second great bar,* 1.135 the unmo∣vable obstruction and unexcusable scandall, which lies in the way of any Reconciliation, faire Accommodation, and Christian Communion among these Western Churches: which in all probability might, by Gods blessing, have much advanced ere this time, not onely just Re∣formations of what was really amisse, but happy Unions, in stead of those Rents and Separations which are now every where predominant, if those of the Roman party had seen those sober bounds, that Christian moderation, and those uniform fixations among Reformers, in their Doctrine and Manners, which did become so good a work as Refor∣mation is. Nor were the most sober, learned, grave and impartiall of the Romanists so much against such a discreet and setled Reformation, as they saw flourished in England, beyond any Church in all the world, in which due regard was had to Primitive Order, and Catho∣lick Antiquity, to the just rewards and dignities of Church-men, toge∣ther

with the sanctity & solemnity of true Religion, until they discove∣red that immoderation, violence, unsatisfiedness, tumultuariness, giddiness and transport, which long ago, even here in Engl. murmured and muti∣nied against the Happinesse and Honour of this flourishing Church and State; mens Prejudices, Passions, and private Interests, tyrannizing over their Reason, Religion, Charity, Obedience, and Consciences, still clamouring for further Reformation,* 1.136 and threatening violence, if they might not every one set up their fancies in Religion, under the name of through-Reformation, and bring in intolerable licentiousnesse, under the colour of Christian Liberty; talking so much of the pattern in the mount, till they have laid this Church and its Religion in the valley of death and shadow of darknesse; so eager not to have an hoof left in Egypt, that they have engaged themselves and this whole Church into a red sea, and brought it to an howling wildernesse: nor is it easie to be seen, without multiplied miracles, how they will ever bring Christian Religion to any land of Canaan, a state of rest or due Reformation, either here in England, or other-where.

Which we must ever despair (hereafter) to see make any pro∣gresse among the Romanists, either as to private mens perswasions, or whole Churches Reformations; especially since the late terrours of some English Super-reformers have given so loud an alarm to all wise Princes and sober People, especially to all prudent Church-men, assuring them that there is neither bottome nor bounds of some mens prepo∣sterous reformations: their spirits are the black Abyssus of immodesty, injustice, disloyalty, cruelty, sacriledge, inhumanity, barbarity; their teeming fancies are everlastingly spawning with new inventions; their restlesse humours are alwayes like a Sea ebbing and flowing, casting up mire and dirt; their lunatick Religion aims to abolish the use of all those things which have at any time been abused, though never so holy and good in their use and institution: they condemn every House, every Church, as well materiall as rationall, to Ruine and utter De∣solation, on whose walls they fancy there are, or ever have been, any spots of leprosie or superstition, though neither incurable, nor infecti∣ous, nor indeed any way dangerous to Religion or mens Salvation: yea, they have such malevolent, spitefull and envious principles in their spitefull and gainfull Reformations, that they judge all things in Re∣ligion to be unclean, out of which they may make any temporall gain or benefit; that Bells and Steeples, Cups and Chalices, Churches and Chancels, Glebes and Tithes, all Ecclesiastick Honours and Reve∣nues, are Popish, Superstitious, Antichristian, never sufficiently reformed, till utterly alienated, and confiscated to the publick Exchecquer, or their private purses; that neither Church nor Church-men are duly or throughly reformed, till they are made like a barren wildernesse, who were as the garden of God; till, like Naomi, they be empty and desti∣tute of all worldly comforts and supports; till they look like Pharaoh's lean Kine; till Ministers preach and pray themselves into absolute hunger and thirst, their souls fainting within them, and their eyes fai∣ling, while in vain they look to be satisfied with bread.

These are the holy sparks, these the blessed flames of unchari∣table and unquenchable zeale, which the Romanists see burning in some mens reforming breasts, so long, till they become predatorious and adul∣terous, consumptionary and culinary, false and base fires, which are not to be maintained, but by such sacred fuel as pristine Piety, Charity and Munificence bestowed on the Church and Church-men, for Gods ser∣vice and Christs sake. Thus covetous hands and sacrilegious hearts hold the nose of Religion so long to the grindstone of their Reforma∣tions, till they have utterly defaced the Justice and Charity, the Or∣der and Beauty of Christian Religion: nothing is well reformed (they think) while there is any thing left, at which they can repine, either in the hospitable houses or at the charitable tables of Church-men.

Certainly the Romanists must needs be eternally resolved against such Reformations, as follow the dictates of mens stomacks more than their consciences, and serve mens bellies more than the Lord, whom they scruple not to rob and spoyl, while they pretend to purge his Temple and reform his Ministers, ever finding fault with the Church, while any thing is left to Church-men, or any booty yet to be extor∣ted from the Clergy; never thinking them or their Religion suffici∣ently circumcised, till they are quite excoriated, exsected, eunuchised, that is, made so poor and dispirited, so mean and embased, that they are wholly unfit and unable to do any thing that is Generous, Ample, or Charitable, either in their Studies, Preaching, or Living; aspiring no higher than that vulgar softnesse and popular easinesse of some mens praying and preaching, which costs men of competent boldnesse and voluble tongues neither much Study, Charge nor Pains, beyond a few hours loose meditating, and as much time in confident Praying or Preaching, as raw and confused notions can stretch into.

When once the Clergy (or Ministers of Christs Church) are thus reduced to be as poor and mean in Spirits, Parts, and Estates, as hack∣ney horses, which have long journeys to go, and little provender given them to eat; when Ministers of the Gospel, the Preachers and Pro∣fessors of Divinity, are (one and all) levelled to the condition of Pe∣sants in France, or Boors in Germany, when they are endowed with Scotch stomacks and stipends, either at the mercy of the impropriating Laird, or at the sad charity of godly and well-affected people to Mam∣mon; when Church-men appeare in England, as they have for the most part in other Reformed Churches (and now in many places here) thred-bare, indigent, necessitous, exposed to all shamefall and mechanick shifts: Then, O then, these gracious Sacrilegists and godly Refor∣mers can at once endure them and despise them, without finding any great fault with them, when they find nothing but beggery and ig∣norance attending them; then their Preachers shall be what they will, in Title and Name, Apostles, Evangelists, Bishops, Pres∣byters, Moderators, Pastors, Shepherds, Angels, gracious and precious men, men of God, &c. though they be never such silly sots, shame∣lesse sycophants, and slavish flatterers, either to Prince or People; pro∣vided they neither have nor crave any thing. It matters not how

little Learning, Piety, or Prudence they have, provided they have no courage in their hearts, and no money in their purses: they will not then dare to have many reproofs in their mouths against their good Masters and Dames, their Lords and Ladies, upon whose Alms and Trenchers they must feed, and upon whose Frowns or Favours they either thrive or starve.

CHAP. XIX.

* 1.137THis, this hath been the project and plat-forme at which some mens Reformation hath aimed, even here in England, the better to perswade Papists to renounce their Superstition, and embrace the Reformed Religion, which (like a sharp Razor or keen Ax) however it hath yet spared some Under∣wood and Copices of inferiour Ministers, Pres∣byters and Independents most-what (for the better shelter and covert of their designs;) yet they have felled to the ground all the fairest trees and choicest timber, whose bark, boughes and bodies afforded most advantage to the fellers: Not that these trees were uselesse or fruit∣lesse, saplesse or decayed in this Church; but some Reformers had evil eyes at their goodly bulk and breadth, their stately heights and tops. What wise and impartiall men at home or abroad, in present or after-ages, but must, and doe confesse, that the greatest faults of most of the dignified Clergy in England were their fair Houses and Revenues, their Manours and Honours? For they were never legally charged or convinced (either as to their Persons in particular, or their Functions in generall, as Archbishops or Bishops, Deans or Prebends) of any such misdemeanours as deserved, by any Law of God or Man, the forfeiture of all their lawfull Enjoyments and Ecclesiastick Prefer∣ments; which were as the just rewards of their personall Worth and private learning, so the publick, nationall, and honorary encourage∣ments of their calling and profession, to the dignifying of Christian Re∣ligion, and the magnifying of wise and moderate Reformations; such as became the Honour, Piety, Gratitude, Munificence and Majesty of this English Nation, towards its God and its Clergy, being blest of God with abundance of all good things, and no lesse with excel∣lent Governours and able Preachers, as well Bishops as Presbyters, who well deserved whatever the pristine noblenesse and bounty of this State had bestowed on men of Learning and Desert, as publick Mi∣nisters of Religion sent from God to his Church: whose true and just reformation was no diminution to their just enjoyments, or deser∣ved preferments; that so it might be no discouragement, check or hinderance to others, from embracing such an innocent reformation of Christian Religion, as consisted with Piety, Equity, and Charity, with the Glory of God, the good of mens Souls; also with the Dig∣nity of Church-men, and the Honour of this Nation.

Contrary to, and destructive of all which, many men, as in other places, so of late in this Ch. of Engl. (which was the most complete pattern of excellent Reformation, keeping a mean between doting an∣tiquity and affected Novelty, between Papall Superstition and popular Immoderation) have discovered such ill will and envious eyes, not one∣ly against the Clergy and Church of England, (which was heretofore honourably and handsomely reformed) but against all National Chur∣ches, and orderly Ecclesiasticks in such Churches; that they do not think it enough (as Calvin, Beza, and the Augustan Confessors at first did) for Bishops and Church-men to forsake their convicted Errours, and amend their scandalous Manners, where they are really amisse; but these severe Super-reformers expect, yea, forcibly require, that all Clergy-men should be so sordidly tame and plebeianly patient, as not onely with silence to permit, but with a Scotizing zeal humbly to invite, to the utter ruine, as of their Order and Function, so of their Honours and Enjoyments, those Lay-ravens, Cormorants, and Har∣pies, who can not onely devour and digest the Libraries and Houshold-stuffe, the Livings and Estates, the Flesh and Blood of Bishops and other Church-men, but like Ostriches they can greedily devour and wonder∣fully digest the Timber, Lead, Stones, Iron and Glasse of all ma∣teriall Churches. There are many throats so wide, and gules so glut∣tonous in England, that they can swallow down goodly Cathedrals, Bishops large Houses, whole Colledges and Chapters, with many large Manours, as easily as gilded pills in syrup: Thus reforming Churches and Church-men, by rifling them of all their publick Patrimony and Endowments, till Churches and Church-men are left, like the poor man in the Gospel, naked and wounded, exposed to the transient, extem∣porary and arbitrary Charities of such as shall passe by; who, like the Priest and Pharisee, may be great professors, but little relievers of Religi∣on or religious men, who owe their Wounds and Necessities to such rude, unjust, and cruell reformers, who loudly command all Romish Churches and Church-men to abhor such Reformation, as their ruine and utter undoing.

For these wild and vile methods of reforming will do as much good, in order to win upon the Papists, or to stop the prevailing and spread∣ing of Popery, as the Popes exactions are wont to do upon the Jewes, in order to their conversion; who (as Sir Edwin Sands tells us) must forgoe all their Estates when they turn Christian,* 1.138 to shew the sincerity of their conversion; that so his Holiness may have the hap∣piness of the Confiscation, as they will have of their poor Conversion: a threshold (certainly) so high, at the very Church-porch or entrance to Christianity, and so to any wise mans reformation, that few will ever desire to go over it, into any Church or Reformed Profession of Religion.

Therefore I judge it a most cruel principle and scandalous practise (taken up by some sharp Anabaptists and other hungry Factionists here in England, fomented by some subtill Jesuits, in order to make the Reformed Religion odious and ridiculous to all the world) which

seeks to treat all worthy Bishops, true Ministers and deserving Church∣men, after such a base & penurious rate, that tells the world they can∣not be worthy Preachers in their esteem, till they be not worth a groat; never sufficiently reformed, till they be quite ruined; never truly holy, till they are deadly hungry; then onely throughly reformed and purged of all their drosse, when they may truly and sadly say with S. Peter,* 1.139 Silver and Gold have we none, either for Charity, Hospitality, Civi∣lity, or Necessity.

Which Apostolick poverty and Primitive beggery hath been of late years, and still is, the state of many venerable Bishops and other worthy Clergy-men in England, and is threatned to all, in order to make good that Canon of the Apostle,* 1.140 which requires double honour to those that rule well, and labour in the Word and Doctrine. How much it hath been, will be, or is ever like to be, to the further advance of any true Reformation here or elsewhere; how worthy measure it is to be meted to reverend Bishops and other grave Ministers, that had not cri∣minally offended any Law of God or Man; how worthy it is of the Honor and Magnificence of this Church and Nation, I leave to God, to all good men, and specially to your selves (O my nobler-minded countrey-men) to consider of and judge; who are witnesses with me, how many grave Bishops, and other both great and good Divines, have lived many moneths, nay many years, as they do to this day, meer∣ly upon extraordinary providences, or small pittances, attending ma∣ny times Elias his merciful Ravens, miraculously to feed their fami∣shed Souls and distressed Families.

Noble and potent encouragements (no doubt) to invite the Roma∣nists at home or abroad, or any other prudent persons that have ei∣ther wit or sense, to embrace such a reformed Profession of Religion, which (besides other Novelties and Scandals, not easily washed away or excused) hath that brand of Sacriledge upon its hands and fore∣head, spoiling its chief Professors and Preachers of that double Honour (Maintenance and Reverence) which in persecuting times were zea∣lously paid to the Pastors and Bishops of the Church, who, after the new modes of some mens covetous and cruel reformings, must be stripped of all those Honours and Enjoyments which pristine Pie∣ty and Bounty consecrated to Gods Glory, his Churches Service, and the encouragement of his Ministers: who, having difficulties enough in other respects to contend withall, ought in all Reason and Consci∣ence to be redeemed from the intolerable pressures of poverty and contempt; especially in an age which is wantonly wicked, and impiously petulant against all Governours, especially those that are spiritual.

CHAP. XX.

NOr is this sin of sacrilegious severity to be palliated,* 1.141 as some Polititians and Parasites endeavour, by plead∣ing, 1. That the Estates of Bishops and Cathedrals were in few mens hands; 2. That the generality of the Clergy was untouched and unconcerned in them; 3. That what they had was too much for them; 4. That Religion had no advantage by them; 5. That the Publick needed those Revenues for other uses; 6. That some amends hath been made to the Church, by many Augmentations given to small Livings and godly Ministers.

All these are Fig-leaves, which cannot cover the shame of that Sin,* 1.142 nor absolve the consciences of the Doers and Approvers. To each of them it may be replied, 1. Though they were in the hands of few men, yet these had a just and personall right to those Estates, no way forfeited by their misdemeanours; no one honest man, to gratifie a multitude, may be injured or deprived of what is his own by all Laws of God and Man. 2. Bishops, Deans and Prebends, though they were few men comparatively, yet influentially they were many, by the eminency of their Places, their Learning and their Preferments; which though few persons could actually enjoy, yet many were en∣couraged and excited by their example, to deserve such preferments by their worth, though they never attained them. 3. They were great decorations & advantages of Honor & publick Respect, given by the Nation to the whole Function of the Ministry; as the Ornament of the Head and Eyes are the Crown and Glory to all parts of the Body. 4. To say those Preferments and Revenues which some Church-men enjoyed, were too much for them, is a speech more worthy of Nabals, Judasses, Ananiasses, and Julians, than of Just, Gratefull, and Reformed Christians: they must have very evil eyes against God, his Church, and his Ministers, who grudge those means as too much for twenty, nay an hundred of them, which some one Lay-man can now possesse and engrosse; whose worth, for Piety, Learning, Cha∣rity, Hospitality, or any usefull Vertue, is not comparable to the meanest of those men whose Estate he enjoyes, and whose Bread he eats. 5. If there had been no other advantages to Religion by those Preferments, Dignities, and Revenues, but this, that so it became the Honour, Justice, and Policy of our Reformation, both for the avoyding of Rapine or Sacriledge, also for the encouragement of the prime Pastors of the Church, to conciliate respect both to them, and in them to all other Ministers; these had been reasons enough, be∣side the Merits of the persons, and Justice of their property, to have preserved their Estates from such spoyl. 6. For the publick need of Church-revenues, and Church-mens Estates; as no honest Man, so no wise and worthy State, ever needs any thing which he cannot

with justice attain; no mans or States Necessities can justifie In∣juries against any one man, much lesse against many, and those Church-men, yea deserving Church-men. 7. Besides, they that pretended the publick want of these Ecclesiastick Revenues, had farre greater of their own; nor should the Ewe-lamb have been taken away from the Church, where the State had so many rich Flocks: in publick necessities the Priests Lands should be last spent or invaded, after the method of Joseph's Piety; nor should they be ever quite alienated, though their Revenue were for a time borrowed. 8. God knowes there was in England no such necessity, but Plenty, Superfluity and Luxury; however Lay-men should rather begge, than rob God or his Church. 9. Nor was ever either Prince, or Nation, or Family the richer (in a few yeares) which fethered their nests by Church-revenues. Witnesse our Henry the 8. who took away vast Estates, both movable and immovable, from Monasteries and other Collegiate Churches (which seemed but the superfluities of Religion, the wens and excrescencies of a Church) yet he spent more still, and left the Crown much poorer than he found it: witnesse also his great Engine the L. Cromwell, who got an Estate ne•• to the value of 2000 l. per ann. yet a little before the Kings death he lost his Head; and in the third generation the Heir of his Family exchanged the last remnant of all that estate in Eng. for a little Land in Ireland, where he might live lesse noted and molested by Law-suits. Commonly Sacriledge makes an evil bargain, even as to this world, but ever as to another. 10. Lastly, as to the amends made by laying some Impropriations, and by them making Augmen∣tations to some Ministers Livings; these are but a few feathers in stead of the body of a fair Fowl; nor are they upon other termes than arbitrary Donations, not fixed Revenues. The mending of small and incompetent Livings is a work worthy of the Honour, Riches, and Piety of this Nation; but Peter ought not to be robbed to pay Paul: the waters of the Sons of the Prophets might have been healed with∣out stopping up the wells and fountains of their Fathers and their As∣sistants, which were of old from many Generations; which hath gi∣ven great scandall both to Reformed and Roman Churches: few will ever desire such Reformations, as extirpate Bishops, and confiscate all Church-revenues.

CHAP. XXI.

CErtainly covetous Principles and sacrilegious Practises are more pernicious to true Religion,* 1.143 both as to the Profession and Power of it, than any superstition can be, that holds the foundation: For Superstition is but as an Itch, or Scab, which may easily be healed, and Religion restored to its Health and Beauty, as was done in England; but Sacriledge is a Canker, which eats up the flesh, and frets the very sinews and bones of Religion, defacing and de∣stroying all the Beauty and Lovelinesse, all the Strength and Sta∣bility of Religion, all its Honour and Majesty, as to outward Polity and visible Profession; yea, and it infinitely abates all the inward power of it, as to the Reverence, Value, and Love of it in mens hearts. Superstition is but as Misletoe, which (in time) may grow up∣on old fruit-trees, which are of a good kind, and it may easily be pru∣ned off; but Sacriledge is like the very peeling or barking of a tree round about, which will infallibly starve the Tree, and in a short time quite kill it.

Besides, Sacriledge hath greater insinuations and temptations on mens minds than Superstition, in as much as worldly Lusts or earth∣ly Affections urge more upon men, than those that are of a pious and spiritual notion; such as move to Superstition by a kind of over-boyling or excesse of Devotion, which makes men prodigall of their Estates & Lives too: But Sacriledge is a Mischief so levelled to those covetous, envious and despitefull humours which are naturally predominant in mens hearts, that every one is prone to be courted by it, to be tempted and inclined to it, out of hopes that some gain may accrue to them by the spoyls of the Church and robbery of Religion. Hence many com∣mon people heretofore seeming to be godly and peaceable Christi∣ans,* 1.144 when once the hope of gain appeared (though never so filthy lucre) have been suddenly and strangely zealous to drive the principal Pastors of the Flock, and chief Shepherds of this Church, out of their Estates and Honours, to utter Poverty and Contempt, under the co∣lour and clamour of Reformation; which was (as they pretended) to be so mended and perfected, as might invite all the world, Papists and others, to admire, imitate and embrace the Beauty of such a Bride, such a new Jerusalem coming down from Heaven, but in a storm and whirlwind of Civil and Ecclesiastick dissentions, between which it was to be stripped of its chiefest Ornaments and Encourage∣ments, and must have henceforth either no Bishops and orderly Mini∣sters, or these no ample Estates or due respect; no double honour, be∣yond what Tenuity and Contempt afford. Which festring scratches have no more the true lineaments or marks of religious and liberall Reformation, than Baboons, Apes and Monkeys have of humane Beauty, Procerity and Majesty.

That maxime of the Apostle is in no experience more verified than in those of the Churches interests and true Religion,* 1.145 That Covetous∣nesse or love of Money is the root of all evil: for it doth not onely fa∣mish the souls of such rapacious wretches of all true grace and comforts, rising either from the love of God, or the care of their own and their brothers spiritual and eternal good; but it prompts them to all manner of injurious evils: it being impossible they should be truly holy in any kind,* 1.146 who are so unjust and unthankfull in the highest degree, despising their God (whose property or peculiar Church-revenues are) also his chief Ministers, who being by God and man appointed to feed the flock of Christ, ought not themselves to be famished or debased; no nor should they want (much lesse be undeservedly deprived of) those temporall encouragements in the work of the Lord, or Gods husbandry, which give both credit, authority and comfort to true Religion, in times of Peace, and in a land of Plenty.

Of which Blessings when once true Religion is miserably spoyl∣ed, and so exposed in its Ministry and Order to all Distresses and Scorns, no man can wonder if Popish Superstition, and all Factions of ungodly Appetites, do mightily thrive and improve by the ruines of such Reformed Religion; no wonder if Atheisme and Irreligion, if bar∣rennesse and leannesse, if Egyptian darknesse and death, prevail in a short time over such people and their poor plebeian Pastors too, whose blood will be required of those sacrilegious Reformers, who shall thus deform reformed Religion, impoverish a famous Church and flourish∣ing Clergy, embase a rich, a renowned, and an ancient Christian Na∣tion, to the indignity and injury of the publick, as well as the danger of their own private souls; to whom that sin of Sacriledge is rarely for∣given, because they seldome have the grace truly to repent of it; for Repentance cannot be true (as S. Austin saith) unlesse restitution be made, which few Sacrilegists ever do, or dream of.

Hence (as the learned Sir Henry Spelman observes, by instances of his particular experience in many Families) further growes that moth, not onely of mens consciences, but of their Estates, which devours them unsensibly; a secret pest of Families, which destroyes at length all their encrease:* 1.147 which that learned Knight had observed within six∣teen miles compasse of his own dwelling in Norfolk, where so many Estates, first raised out of Abbey-lands, were now quite extinct, or al∣most undone; but so many others in the same compasse, continued in flourishing or competent conditions, who were of far ancienter standing, and not enriched with any Sacriledge; for so he esteemed the dissolving of religious Houses, destroying of Churches, &c. of whose Superstition and Forfeiture true Religion should have had the advantage;* 1.148 as the censers were holy, in which strange Fire was offer'd.

Yet might that former Confiscation, which devoured so many Churches, Chappels, and Religious and Superstitious Houses, seem modest and veniall, in respect of some mens later attempts and de∣signes against all setled maintenance of Ministers. A Christian Church might well subsist, as those in primitive times did, without Monks

and Nuns, without Monasteries and Nunneries, without Abbots and Ab∣besses, without Abbies and Priories; but not well, if at all, without Pastors and Governours, Bishops and Presbyters: these were Primitive, Aposto∣lick, after Christs own pattern, followed by all Churches in the world, necessary to the well-being, yea to the complete being of a Church, in any Order, Polity, and regular Communion. Nor is the honou∣rable support of Church-Governours and Ministers more comely than necessary, upon politick as well as Ecclesiastick Principles, either by oc∣casionall Donatives, and spontaneous Oblations, as in times of primi∣tive Zeal and Persecution, or else by setled Dedications and fixed Revenues, which were afterward in times of Peace plentifully given to God and his Church, for the support and honour of an Able, Hospitable and Charitable Ministry. As it had been high Sacriledge to have taken away, by stealth or force, those portions which were given to Ministers, when their Presbyters were yet (sportularii) depending on the bag and basket of Christians oblations, and the Bishops dispensati∣ons; so is it no less sin to take away those setled Revenues, which were invested in God for the use of his Servants, the Governours, Guides, and Ministers of his Church, both for their Maintenance and Honour. Injuries are no less in taking away Lands than Goods from men that are the just owners of them; nor doth the Clergy in these evil times more stand in need of convenient Sustenance than due Re∣spect and Reverence, which is hardly had where Poverty ap∣peares.

Yet since the noon-day of Reformation hath gloriously shined and continued in this Western world, this (Meridianus Daemon) sin of Sa∣criledge (as rankest vermine breed in warmest weather, and horridest Monsters are gendred in richest Soiles) hath grown most bold and vio∣lent, an Epidemicall & unblushing sin, aspiring to so full and unrestrain∣ed a Liberty,* 1.149 as hath not onely much afflicted other Reformed Churches long ago (of which great complaint was made by Luther in Germa∣ny, and Knox in Scotland, before they died) but the venome and in∣fection is come into the rich and generous Nation of England, to so pernicious a measure and degree, that it reacheth from the crown of the head to the sole of the foot.

Heretofore (indeed) Sacriledge was not so much a Plebeian as Princely sin, the attempt not of Pygmies but of Giants, not of the Po∣pulacy, but of Popes, of Kings, of great Noblemen and Gentlemen; these onely durst adventure to put so rude affronts on God and his Church, by alienating, defrauding, detaining, impropriating & confisca∣ting what they could of holy things:* 1.150 against which adventurous Sin ma∣ny learned and worthy men, in all Ages and Countreys (as in Engl.) as well Lay-men as Ecclesiasticks, have wrote by most unrepliable demon∣strations from the Law of Nature and Nations, from principles of Rea∣son and Religion, from Scripture Canons and imperiall Constituti∣ons; all which nothing but a covetous violence and blind fury can gainsay or resist.

But now (while the Prince abhorred Sacriledge no less than Idolatry)

every petty, pragmatick, yea poor pesant, dares to adventure upon sacri∣legious projects and practises: 'tis sport to common people to plunder & pull down Churches, to deprive Ministers of their legal & Evangelical Maintenance, to strip this Church of its ancient Portion and honorable Patrimony, which is the fewel and oyl to keep the holy Fire of Devoti∣on on the Altar of God, and the bright-shining Flame of true Doctrine in the Lamps of the Temple: 'tis now the Presumption and Ambiti∣on of mechanick and vulgar Spirits to rob God of his Service, People of their able and honourable Ministers, the Flock of Christ of its worthy Shepherds, and the Souls of people of those sacred Portions and Pro∣visions, which are in order to an Eternal Life. The meanest peoples impudence dares (now) to dispute, detract, usurp, profane, confound, and challenge as their own, all things sacred, both the Work and the Reward, by a Spirit so licentious and insolent, that it is thought (by many of them) a great offence, for any man to write or preach against this enormous and crying sin of Sacriledge; yea, many Ministers, in other things of hot spirits and sharp tongues, yet in this are (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) mealy-mouth'd, of soft and silken tongues, and therefore doe not, because they dare not, in the least sort, quetch against this odious sin of Sacriledge.

Which the very light of Nature abhorred as Parricide, and Hea∣thens condemned as the Murther of Parents; which the true God implies by his earnest expostulation and sharp redargution to the Jews, * 1.151 Will a man rob God? (that is, any man that is not a Beast) but ye have robbed me, even this whole Nation, by acting and assenting; for the Sin is not less crying or criminous, because a popular or nationall sin. The Jews granted it parallel, yea superiour to Idolatry, as the Apostles Appeal to a mans Conscience inferres,* 1.152 Thou that abhorrest Idols, dost thou commit Sacriledge? Idolaters own a God, or Gods, under the Names and Figures of Idols; whom they honour and adorn with costly Temples,* 1.153 great Gifts and large Revenues, even to a prodigali∣ty: but Sacrilegists either own no God, or they mock their God, ma∣king a spoyl and sport, a play and a prey of their Numen; which is the highest indignity can be offered to the Deity; as rising from such vile and Atheisticall Principles, which worse presume thus to de∣fraud and abuse their God, than not at all to own him or deny him. Nor have the•• been wanting such signall strokes of providence in all Ages, avenging this Sin even in the eyes of the Heathens, that men could not but confesse, Doubtless there is a God that judgeth the earth.

And certainly, as among Christians this sin of Sacriledge is at this day a great scandall to all Jews, Mahometans and Heathens; so among Protestants or the Reformed Christians, it is no less offence to Pa∣pists, and an obstruction to their Reformation: for as Averroes chose rather to bequeath his soul to herd at last with Philosophers,* 1.154 than with the Papists, who profess to worship, and yet to eat their breaden God; so many Papists resolve rather to live and die in their liberall superstition, than conform to these penurious Reformers, who make

no scruple to worship, and yet to rob their God, to steal from him with their hands (like holy Cut-purses) while they speak to him, and look him familiarly in the face as Friends.

That I may speak my mind freely, in this point, before I die (out of love to my God and Saviour, to his Church, to my Countrey, to the honour of true Reformed Religion, and the happinesse of Posterity) I confesse this sin of Sacriledge seemes to me, as of the greatest mag∣nitude, so of the saddest weight, and most malignant presage, against, not onely private Persons and Families, but against any Church and Nation that owns the true God, and his Son Jesus Christ, in their Worship, Ministry, Order and Service. Nothing portends grea∣ter Maladies and Plagues of Religion, than when this Comet blazeth in any Christian Church or State. Commonly great Ebbs of Learn∣ing and Religion, with great Floods of Ignorance and Atheism do follow, when nothing is counted sacred and inviolable; when all things are counted godly which are gainfull, and reforming which are ravening; when (upon any civil Fewds and Breaches, wherein Church-men cannot but be one way or other involved) Lay-men presently think they have (as the plunder of War) a good title, not onely to the Libraries and Lands, the personal Goods and Estates of particular Ministers, but even to the constant Revenues and perpetual Patrimony, wherewith the Church is endowed in the name and right of God Almighty, for the Order, Honour and Support of his Wor∣ship and Service. Nor do many covetous wretches make any scruple what they do in this kind, if they have an Order under the hands of such as have power in their hands: as if any Order or Act of any poor Mortals (made but yesterday) could either prejudice and annull, or out and dispossesse God or his Church, or his lawfull Ministers, of those just Rights, Titles, Donations, Possessions, and Acquisitions, which either a Ministers private and honest Industry hath, by Gods blessing and the favour of the Laws, obtained, and no way forfeited, or which other mens Piety and Bounty hath humbly and thankfully long ago devoted to God, his Church, his Service, and his Ministers, agree∣able to the lawes of the Land, and the will of God, who commands us to honour him with our substance,* 1.155 graciously accepts such gratefull obla∣tions from us, and precisely forbids us so far to mock him, as not to pay our own vowes, much more to rob him of the fruits of other mens devotion and vowes, whose Donors sealed and confirmed those their (Anatham••ta) holy Gifts and Consecrations to God and his Church, with dreadfull execrations and just imprecations of Divine Vengeance, on any that shall presume to alienate the Gift from God, and violate the last Will of those pious Benefactors, who are dead many ages ago. Truly I cannot see how either Committees, or Soul∣diers, or Parliaments,* 1.156 or Princes (all of them but momentary poore worms, clothed in specious pompous Titles) can pretend any good Title or Authority to Gods derogation and diminution, who is the Lord Paramount, the principal and proprietor in the Churches Estate, and in Church-mens publick Goods, which they have upon the ac∣count

of his service, as his salary and reward; for which his Word is not onely a sufficient Justification to Givers and Enjoyers, but it ought to be a sufficient Caution from ever sharking and alienating those things which are not (bona caduca & mobilia, but successiva & perpetua) momentary and movable goods, but ought to be as lasting as true Religion and the Service of God among mankind.

Nor do I think this execrable sin of Sacriledge more desperate and damnable in its chief Authors, first Actors and Abettors (dying impeni∣tent, that is, without restitution) than infectious, pestilent & damageable to Posterity and After-ages, who after this example will, like Locusts and Caterpillers, in time, not onely devour all things that are holy, and leave nothing but Beggery, Contempt, Plebeian and Stipendiary De∣pendency, for the Alimony, Honor and Encouragement of Gods con∣stant Ministers and holy Ministrations; but infinitely discourage all Christian Liberality, Gratitude and Munificence, from dedicating any thing of setled Emolument to the Service of God and use of his Church, which will be in worse condition than the ordinary Hospi∣tals, or the Halls and Companies of London, who are capable of any Endowments. Which I more fear, because I find that the most popu∣lar, panick, and compliant Preachers, who, in all those ruffling times wherein this Sin marched most furiously and triumphantly, have had many opportunities to have given some check and stop to it by their preaching or writing before both the great and the many; yet not one of all those grand Masters (otherwise Boanergesses, Sons of Thunder enough) have ever (that I have heard or seen) faln upon this execrable sin of Sacriledge, by pen or tongue, to reprove it or re∣presse it: nay some of my own coat have made no bones to be Actors and Applauders of it, to eat the Flesh and gnaw the Bones, which some Lay-men (as over-gorged) have left, who probably would not have ventured thus on holy things, if they had not been anima∣ted by some Pulpiteers to prey upon the Church and Clergy. Yea, some Preachers have been not onely perswaders to invade and alie∣nate Church-Lands, but themselves have purchased them to their private Estates and secular uses, to the perpetuall infamy of their Names, and horrour of their Souls and their Children, that shall en∣joy those sacred morsels.

Hence is it that the warmest and most over-boyling Reformers of la∣ter dayes, never so much as summoned, arraigned, questioned, or cen∣sured this Monster of Sacriledge, this reforming Extortion, before their new Consistorian tribunals. The lean sin of Sabbath-breaking (even to a poor mans gathering a few sticks, or earning a penny to relieve his hun∣gry belly, or walking abroad to refresh his spirits) this is oft scared, cat∣ched and scratched (together with swearing and drunkennesse, private, personall and petty sins in comparison) in the renewed nets of State-Acts and Ordinances; but the fat sin of Sacriledge ever goes scot-free, as if it had the Priviledge of Parliament, not to be arrested: it was never yet called to the bar of Lords or Commons, never examined by civil Justice, never presented or promoted by the reverend Scot-Eng∣lish

Assembly, which were as the grand Inquest, the Promoters or Ap∣paritors so long to the long Parliament.

For even these Rabbies sitting so long in Moses his Chair (and help∣ing to displace all Bishops, with all dignified Church-men, from their Convocations and Cathedrals, upon I know not what supposed mis∣demeanours) yet in their large catalogue of scandalous sins, which they had long studied, and at last, with much gravity, presented to the Ho∣nourable Houses, in order to a Presbyterian perfect Reformation of all things amisse, as to Conscience and Religion in Church and State, they had not either so good memories, or so good courages, or so good consciences, as to reckon among that black rabble, or to impeach, no not so much as to mention, or once to name, either the sin of Sa∣criledge or of Schism. Good men! sure they either over-saw these sins in the crowd (though they are (one of them at least) higher by the shoulders than most they there enumerate;) or they saw that a dis∣pensation of course was to be granted to these sins, which became so popular and epidemick, yea so specious and gallant, as being clothed with the spoiles of the Church, and wearing the Liberties of the peo∣ple for their Liveries.

It is not a lesse true than pertinent observation, which a very prying and perspicacious eye hath made, as to those larger Annotations on the English Bible, printed 1646. (by persons of commendable Lear∣ning and Industry (some of them) if they had been of more impartia∣lity:) These Annotators, in every place through the Bible, where the Word and Spirit of God signally commands them to brand the sin of Sacriledge with a black mark, as one of the Devils hindmost herd, do so slily and slightly passe it over, as if they had neither seen nor smelt that foul Beast; as if there were no Gall in their pens, no Reproof in their mouths, no Courage in their hearts against this Sin: they scarce ever touch it, never state it, make no perstrictive or invective stroke against it: which he thought could not be their ignorance, or inadvertency, but the cowardise, cunning and parasitisme of the times; in which they were content, for some Presbyterian ends, to connive at Sacriledge in those good Lords and Masters, whose cha∣rity they hoped (yea I heard some of them professe they expected) would turn all that stream which Bishops, Deans and Chapters en∣joyed, to drive the Presbyterian Mills, to keep up the honour of Ruling and Teaching Elders. Otherwise it had been impossible that any thing besides a studied silence and affected palpation in men of any light and sight, could have so gently slid over that place of Achans sacriledge, Josh. 6.7. or that of Belshazzars, Dan. 5.2. where they blame his drunkennesse, but not his sacrilegious profanenesse, which the emphasis of the Text more points at than the other.* 1.157 Nay, upon Acts 5. they urge against Ananias and Saphira the sin of Lying, Covetousnesse and Hypocrisie, but not that of their Sacriledge, and defrauding God of what now was his, and not theirs, being put out of their power by pretended donation of the whole, which was the capitall crime, withdrawing and purloyning from God and the

Church, part of that estate which they had pretendedly devoted (in solidum) the whole to sacred uses, and so put it out of their own pow∣er to resume or detain it, as S. Peter tells them: yea, on Rom. 2.22. these soft-fingred Censors very gently touch that rough Satyr of Sa∣criledge, where it is expresly put in the balance with Idolatry, and over∣weighs it, as the more enormous. So on Levit. 25.34. where the Levites lands are forbidden to be sold; and on Gen. 47.22. where Jo∣seph's Piety and Pharaoh's Policy forbear to buy or sell the Priests lands; and on Ezek. 47.1. & 48.14. where, in order to support the Evangelicall Service and Ministry, care is taken to appoint an holy portion of land to be laid out for the Priests as an holy oblation to the Lord, which might never be sold.

In all these places, which are as a bright cloud of witnesses against Sacriledge, these wary Annotators shut their eyes, as if they could not see the prodigie; there is altum silentium in all their Glossaries; this Agag was to be spared; by a grave and prudent silence, they doe not so much as put in any caution against it, much lesse passe any cri∣mination or condemnation upon it: but as if they were Chaplains at once serving the Lord, their Bellies and the Times, as partaking of the Table of the Lord, and the Table of Devils; so do they rather coaks than crush this Cockatrice; seeming (forsooth) fearfull of ap∣pearing superstitious men, or but luke-warm Reformers, if they damp∣ed some of their good Masters zeale, by bitterly inveighing against, and justly damning this darling and damnable sin of Sacriledge; which puts on the form, not onely of Godlinesse and Reformation, but of Thrift and good Husbandry, to save the publick purse in the necessary expences of a Civil Warre; which in some mens desires, as I believe it had never been begun, but onely in order to de∣stroy the Government of the Church, and confiscate those Revenues, so (all things computed) I no lesse believe that the State or secular purse hath had but a dear penniworth of those Church-Lands, at so vast a charge as hath attended the War, first commenced by Presby∣tery against Episcopacy.

CHAP. XXII.

WHich Flames having soon consumed the Lands, Houses,* 1.158 and Revenues of Bishops and Cathedrals (whose ho∣nour was the publick Honour of this Nation, of this reformed Church, and of every sober Minister) grew so masterlesse, that they threatned not onely the Livings of Parochiall Ministers, but the very Nurseries of Learning, the Schools of the Prophets, the Colledges and Lands of both Universities; which seemed to be spared and reprieved a while by the loud out∣cries of those men who had there got into the warm nests of other Birds, whom they had driven from thence; but the wide jawes of some sacrilegious spirits did, and do still gape and grin upon these Ec∣clesiastick and Academick remaining Morsels, grudging that they are not satisfied with them: nor will they faile to be devoured in a few yeares, if persons of Soveraign power and Nobler spirits doe not protect them, as hitherto they have done, from that ever-craving leech of Sacriledge, which lives unsatiably crying Give, give, in some Lay-mens breasts; nor may they be too confident of every Parlament to be their Friends or Defenders.

A notable alarm and instance of which danger the Lord Herbert gives in the reign of our Henry the 8.* 1.159 who as an Helduo or unsatiable gulph, having swallowed up, digested and egested as much Treasure and Lands as would have purchased a good Kingdome, and maintained it in all equipage, both Military and Civil, becoming Majesty, yet still indigent and necessitous, he was offered by the House of Com∣mons in a Parlament toward his later end, all the Lands and Houses of the two famous Universities, to be confiscated to his Exchecquer, by a most mechanick prostitution of the Learning, the Honour, and the Piety of the Nation. But that dreadfull Prince told them, not with∣out a just scorn, that he had too much of a Scholar in him to destroy two such Universities as the world had not the like. And he had so much of a Christian Prince too, as not to destroy Bishops and Cathe∣drals, or to take away their Houses and Estates; but he rather added to them, and erected four new Bishopricks out of the Lands of some Collegiate and Monastick Churches. Had he with the same moderation and justice then restored Impropriations to the Church, for the competent maintenance of Ministers in all places, he had done a work so glorious and usefull to Religion, as might have expiated all other his Royall Extravagancies.

For my part, I am confident the just God will visit this sin of Sa∣criledge upon any Person, Family or Nation, that are guilty of it: nor will the Controversie ever be taken up till either full vengeance, or due restitution and redemption be made, of what was Gods portion, for the Order, Honour and Maintenance of his Service and this Church, no more than Israel could stand in battel, while Achan and

the accursed or devoted thing was among them.* 1.160 The Safety, Honour, Peace, Plenty, Happinesse, and chiefly the Piety and Religion of any Nation, professing the Name and Worship of the true God, all these will fatally decay, and be upon not onely great hazards, but diminu∣tions and distresses, while Professors of Religion and Reformation make God the Father, and Christ the Godfather of any Sacriledge, as if it were as acceptable a service to them, to take away from such a Chri∣stian and Reformed Church such meanes as was fit to maintain (and anciently devoted to) the honour and encouragement of Christs Mi∣nisters and Governours of his Church, as it was to burn the Chariots, and hough the horses of the Sun in pieces.* 1.161 'Tis true, all that is dedicated to false (that is no) Gods, is an injury, and a sacrilegious robbing of the true God; therefore those Donations may lawfully, in some mens judgements, be taken away: but none ever allowed true men to be false to the true God, to rob and defraud him, who is the maker and giver of all. Shall Christians grudge to give that to Christ, yea and rapine that from him which others have given to him, who is the repairer and restorer of all? No, good Angels can guard those men or that Nation which they see guilty of robbing that good God they professe to worship.

Certainly Sacriledge is the more notorious sin, and of deeper die, by how much it is committed among Christians, and most where they professe to be most reformed, who should best know how much they owe to God, how they should value the gift of his Son Jesus Christ to die for them, and the feet of his Messengers, who preach those glad tidings to poor sinners.

Nor can I but observe, how God hath already visited with no small or light strokes of his vengeance, as the whole Nation, so in particular, the sinfull and shamefull silence even of those Ministers who were so cold, cunning and indifferent, as to the reproving of Sacriledge and Schism, provided they might (in other designes) gain their processe. They and their dictators too have, for the most part, both in England and Scotland, reaped nothing but Shame and Infamy, Reproch and Contempt, which is the shadow ever following Sacriledge, even among honest Heathens and true Christians, while they could libe∣rally declaim and lift up their voices like Trumpets, in an Oratory not more loud and popular,* 1.162 than flat and insipid, against a few decent and innocent Ceremonies, against a handsome and wholsome Liturgy, against learned, godly and reverend Bishops, farre their betters, against Ancient and Catholick Episcopacy, which preserved the Order and Unity of the Church; but in the great concerns of Gods Glory, this Churches Honour, the Clergies Maintenance, the good of mens souls, and the credit of the Christian and Reformed Religion (which were all so invaded by a bold and resolute Sacriledge, threatning all set∣led Livings and Maintenance of Ministers and Scholars) there they peep and mutter,* 1.163 like Obs and Pythons, whispering as out of the earth and their bellies, not from their hearts, more dubiously than the Oracles of Apollo, and more obscurely than the Sibyls leaves. Thus artifi∣ciall

are some men at the swallowing of Camels and sticking at Gnats.

I doe not forespeak or imprecate a further evil day upon any, but rather I pray for Personall, yea Nationall Repentance, Amendment and Pardon; without which I am confident God will vindicate his great Name, and the name of Jesus Christ, together with the Honour and Principles of both Christian and true Reformed Religion, from so great a scandal as Sacriledge is, against all those men, whatever they are, their Parties and Posterities, who not onely dare to commit it, but to connive at it, yea commend it, yea to boast of it, yea impute it to the impulses of Gods spirit, to their zeal for Religion, and to their aimes at a perfect or through Reformation. After all which noise and rattle, God knowes, much is more deformed than ever in Religi∣on, both as to the Polity and power of it, the outward Order and in∣ward Efficacy; nothing truly reformed by robbing the Church, but onely the tenuity of some mens former fortunes.

If the persons of any Church-men in England had by their misde∣meanour legally forfeited their use and enjoyments of such holy things, as they had in Gods name, and as the Churches servants; yet certainly the whole Church and Nation had not lost their right in them; Po∣sterity could not consent to be deprived of those advantages of Lear∣ning and Religion, and I am sure Gods title to them can never fall under any forfeiture or escheat, whose speciall patrociny those Demesnes were. In the Goods and Lands belonging to the Mini∣stry and Church of Christ, for the Service of God, for the Educati∣on and Maintenance of his Ministers, for the well-ordering and Government of the Church, and Relief of the Poor, who ever pre∣sumes to impropriate them by meer Power, or purchase them to his private Estate, had need have either a very good penniworth of them, for they will destroy more than they bring, or a better title than Ana∣nias had to what was once his own, or than God himself hath to them, when once devoted and given to him; yea, they need more power to preserve such Estates to their use and their Posterities, than God hath to blesse or curse both them and theirs.

I have read it as an observation made out of many Authors, that the holy vessels of the Temple, which were taken from Jerusalem by Titus Vespasian, and tossed up and down to many Countreys and Ci∣ties, in Europe, Asia and Africa,* 1.164 did (as the Ark among the Philistins) carry alwayes a storm and calamity with them, with such a sacred hor∣rour, that no man durst melt them or divert them to secular uses or private benefit, untill they were at last brought out of Africa from Carthage (as I remember) to Constantinople, and there dedicated by a Christian Emperour to the service and honour of Christ, in the goodly Church of Sancta Sophia,* 1.165 which Constantine the Great built and en∣dowed with many goodly both Vessels and Revenues, as Eusebius tells us, yea and commanded all goods taken from Christian Chur∣ches in former times to be restored.

Sacriledge, what fair face soever it carries, hath the taile and sting of a Serpent; nor can any man die with peace, or hope for the pro∣sperity

of his Family after him, who knowingly is guilty of that Sin. Modest and Honest Christians will not (no not in their extremities) take from God and his Church so much as a shooe-latchet to make them rich; David would have been famished (I believe) rather than by force have taken the Shew-bread,* 1.166 or Priests portion from them, which was a work onely fit for Doeg, who durst take away their lives.

CHAP. XXIII.

* 1.167I Know it will be pleaded by some (that are more politick than pious, Religionis trapezitae) 1. That civil Polities have the absolute supreme power over all things of civil Rights and secular Enjoyments, to dispose of them as seems most for the publick Safety, Profit and Honour; 2. That whatever is acted, passed and possessed by such Authority, seems valid and unquestionable; 3. that those Lands and Revenues which nourished Bishops, Deans and Prebends, were superfluous, if not superstitious, as to the point of Christian and Reformed Religion; 4. That if there be any fault in any mens first invading and alienating things sacred, yet private possessors, either by gift or purchase of them, are afterward in no fault, as having the highest civil Right to what they so enjoy; 5. Besides divers Princes and States have disposed, as they pleased, of Church-Revenues.

To all these pretensions every mans own reason and conscience will first and best give answer, if it be not partiall, and bribed by its own private gain: but to open the eyes of such as are willingly blind, I must tell them, in words of sobernesse and truth, with all due re∣spect to whatever powers are ordained of God as supreme among men, 1. No man, as to his own private civil Estate (to which he hath a good right in Law) would think it just, without any fault done by him or proved against him, to be deprived of it, and turned out of all by any reason of State. How then can he think it just, as to any Church-mens Ecclesiastick Estates, that they should be outed of their Estates, to which they have both a civil and religious Title, both Gods Right and Mans Donation? No Christians should offer that measure to Christ and his Ministers which they would not have offered unto themselves. 2. Though civil polities m••y have the su∣preme power over particular mens Estates, among men, yet 'tis a power (sub graviore regno) subordinate to Gods Soveraignty, and ought to be subject to those rules of Reason, Justice and Religion, which he hath given mankind, and especially Christians: the grea∣ter any mens Power is, the more strict the Piety and Equity of it should be; for they are subject to erre and to sin no lesse than pri∣vate men, and are no lesse punishable by Divine Vengeance, both singly and socially: whole Nations may rob God, and be accursed

of him. 3.* 1.168 Civil polities in their due conjunctures are indeed justly counted supreme upon earth, being, as they ought to be, free and full; when all Estates, called, convened and concerned in publick Coun∣sels and Transactions, have liberty to plead and vote, deny and grant, to hear and argue, to judge and determine, according to the conscience of all, and not according to the prevalency and bias of any one party, nor exclusive of any mens consent which ought to be had in such ca∣ses, either as to the right of Enjoyment, or as to the joynt, legislative and supreme power, which onely can make a legall alienation of any civil rights. 'Tis evident that the most united and excellent Parla∣ments in England for Piety and Peace, did abhor and avoid Sacri∣ledge as a sin against God, his Church, and all good men. The Kings of England were bound by Oath to preserve the State and Rights of the Church; nor were Peers and People lesse bound in du∣ty and gratitude to God and man, than if they had been sworn. 4. It doth not appear by any Law of God or Man, in Reason or Religion, that any humane or civil power hath any authority or jurisdiction to the prejudice of Gods Rights and Interest, whose the Estate and Revenues of the Church are in Fee, as chief Lord, being dedicated to his Service, Worship and Glory, and are indeed in no mans property, however in Church-mens use, as Gods Tenants. The acts of power and will may prevaile among men, and hold good in Westminster-Hall, in foro soli & humano; but they cannot give a right in foro coe∣li & conscientiae, before Gods Tribunall, or in a mans own Conscience, which regard not actuall and arbitrary Power, but internall Right and Equity, which forbids any injury to be done to any man,* 1.169 and specially to those that are the Ministers or Servants of Christ and his Church, whose injuries redound to God himself. Good Christi∣ans must consider not quid factum valet among men, but quid fieri debuit, as to the exact righteousnesse which God requires. The divi∣ding Christs garment among the Souldiers, and casting lots for his Ve∣sture was not sufficient to give them a good title to his Clothes as their fees, when Christ was so partially and unjustly condemned. 5. The practise of some Princes or Common-weals is no precedent or rule for Christians to follow, no more than Jeroboams reason of State to prevent the return of Israel to Davids house justified his Calves. Yea, though we read some tolerable or good Kings of Judah did make bold with the Treasures of the Lords house, to redeem themselves,* 1.170 and both Church and State, from hostile invasions (as the ancient Clergy oft sold their rich Vessels or Chalices of the Church, to redeem captive Kings, as our Richard the first, and other Christians) yet this is recor∣ded by the Spirit of God to their diminution, though it were but borrowing the gold of the Doors, and superfluities of the Temple, with a purpose (no doubt) to restore them in better times: but we never read that any Prince or People of any note for Piety, did ever take away the Lands and Houses of the Priests and Levites of old, nor those Revenues, Tithes and Oblations, which were the honourable or neces∣sary subsistence of Evangelick Ministers, the very livelihood of ma∣ny

worthy men and their Families, the publick rewards of learned Men and usefull Vertues, also the honorary encouragements of all Ministers, and advantages of Christian Reformed Religion, especially in Engl. where Governours in some eminency wil be found as necessa∣ry for the order and well-being of the Church, as Ministers are for the praying and preaching part. 6. If the first Alienators of holy things be, as principals, sinners and sacrilegious against God and his Church, I fear it will be hard for those to excuse themselves of being accessary to the Sin who (knowingly) accept or purchase them at the second or third hand; however the title may by power be made good among men, yet sure there is no Power valid, or Title good against God, nor can unjustice stand before his exact justice; if no wise or honest man will deal in dubious Estates or crackt Titles, as to civil Bargen∣ings and Purchases, much lesse where God and the Church, besides particular men and Ministers too, make so pregnant Claimes and clear Titles by Law, that nothing but absolute will and power of man can be brought to make good the contrary. Nothing is more for the honour of a Christian Nation, than to have no men in it that would buy Gods Portion, and the Churches Patrimony. 7. He that had bought the Wedge and Garment of Achan ignorantly, might have been excusable,* 1.171 as to any complication with, or comprobation of his Theft and Sacriledge; yet, no doubt, he must have restored them, as Anathemaes devoted to God, if he expected any Peace or Com∣fort: but whoso had knowingly bought or received them of Achan, could not but be guilty of his sin, and under the same condemnation; nor could Israel ever recover its Courage, Strength and Honour, till the camp was cleared of those both goods and persons, who stood before God under the brand, offense and high guilt of Sacriledge. 8. Every mans own experience or conscience will give him the ful∣lest convictions, as to this sin: and I am of opinion, that no mans Estate is so fat and thrifty, by what he hath at first, second, or third hand taken or detained from the Church, but he feeles the sharp stings and gnawings of his own misgiving conscience, besides his fa∣mished and fearfull soul; which justly dreads to look Judgement or Death in the face, when he knows how ill account he can give either of goods unjustly taken and detained from the right owners of them, or (willingly) bought at under rates from a second had. If personall and private injuries done against the estate and livelihood of any one poor man, will oppresse the greatest oppressor at the last day; where will they appeare who are found oppressors of many men, and these religious men too, yea and Ministers of God and his Church, for the good of the souls of many thousands for many genera∣tions?

Nor will it excuse some men, that they are (upon occasion) zea∣lous to relieve poor Ministers and other distressed Protestants abroad, if they help to undoe and impoverish their own Pastors at home. Sacriledge is certainly a scandall not to be so easily wiped away from the face of any Reformed Church and Religion, if it were either the

principle, practise, or approbation of any, which it never was, is, or wil be: nor can so great a sin be so cheaply expiated by any men, with almes given to relieve some poor men in their distresses.

But I have done with this Viper, this Dragon, this fiery flying Ser∣pent; against whose poyson and fiercenesse I know no Antidote suffi∣cient, but a pure heart, innocent hands, and a good conscience: nor is any charm potent enough to resist its contagion among mean and mer∣cenary spirits, when once it comes to be an indulged and exemplary mischief, fortified as with a Law, yea consecrated as the brazen ser∣pent, for an healing Emblem, that is, a Lay-meanes to reform Chur∣ches, to regulate Clergy-men, and to recommend Christian Religion, which must all be impoverished that they may be improved. No armes are strong enough to give check and repression to its insolen∣cy, but such thunder-bolts as Jupiter is said to have used against Ty∣phoeus, or Briareus, or Enceladon;* 1.172 such Giants as designed to pillage the Gods, and to sack Heaven it self, whom the Poets fancied to be cast into those Tophets or burning Mountains, such as are Aetna, Vesu∣vius, and others; the fittest terrours of everlasting burnings to scare men from Sacriledge, which is a mischief (a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) beyond any that can befall true Religion, or mankind, especially when it pre∣tends most to befriend and regulate Religion. Such Sacriledge (as a clandestine persecution) is worse than any open hostility: for this invi∣ted even enemies to embrace a profession adorned with such Saintly patience and heroick constancy; but the other alienates all, both, Friends and Strangers from such Religion as (is felo de se) cuts its own throat, mocks and strips its Saviour, thieves from its God, impoverish∣eth and debaseth his Priests and Ministers, gives nothing but scandals and offences to all men of any just Principles and generous Piety, not onely to Divines and Preachers, but to Princes, Noblemen, Gentlemen, Lawyers and Souldiers, both Protestant and Papist, who have any va∣lue of their Saviour, respect to their God, gratitude to their Prea∣chers, or love to true Religion and true Reformation.

Not but that I know many men, in a licentious and presumptuous Age, which nothing but daily thunder-bolts can confute,* 1.173 like deaf Adders, after all is said that can be against Sacriledge, yet flatter them∣selves in the good purchases they make of Church-lands. They re∣ply with great confidence, that many grow rich, who dwell and trade in Sacriledge-alley; that Church-lands afford as good Crops and Rents as any other; that many prosper under this imaginary curse, which is rather in Church-mens fretfull fancies than in Gods displea∣sure, that if it be a sin in the first Alienators, yet the after-Purcha∣sers are not concerned in the guilt, many of them thriving and lea∣ving their substance to their children.

My answer is,* 1.174 It is very true (as King John scoffingly said) That Stagg may be fat which never heard Masse. Belshazzar might drink pleasant Wine out of the Vesssels of the Temple:* 1.175 many Pirates (as the ancient Moralists observed) had fair winds after they had pillaged the Temples of their Gods: many enjoy the warm sun, who are out of

Gods blessing; without which, not onely leanenesse enters into mens souls, amidst their greatest worldly enjoyments, but terrour also, soo∣ner or later, seizeth on them. No mans Estate can be justly esteemed prosperous which lies obnoxious to Gods curse, as theirs expresly doth Mal. 3.9. even to an whole Nation, who are robbers of God. With∣out he continuall feast of a good conscience, fulnesse it self becomes famine. No man can with comfort build or dwell· there where the beams and stones out of the wall cry against him,* 1.176 as a sacrilegious in∣vader or possessor. There must needs be gravell between those teeth which eat that bread which belongs to the nourishment of those who ought to feed the flock of Christ. I am sure no sacriledge can at present enjoy a secure and serene title before God; and for the future, it is in many instances to be verified (vix gaudet tertius haeres) such estates seldome descend, and if they do, are seldome en∣joyed with Blessing and Comfort by the third heirs, whose teeth are set on edge by those sower grapes which their fathers have eaten. A Serpent doth sometime or other bite the hand,* 1.177 head or heart of such who break down the hedge and fence of Gods Church and Vineyard, which cannot be duly dressed, if Gods Husbandmen, the Pastors and Ministers, be weakened and impoverished: with whose spoiles as I resolve, by Gods grace, never to be enriched, either by Purchase or Gift upon any terms; so I wish the like resolution to all my friends: & (as a Father) I do impose it by way of solemn charge upon my poste∣rity (lesse arbitrary than that injunction of drinking no Wine,* 1.178 obser∣ved by the Rechabites) that they never buy or accept any thing which they find is by any pretence, power or presumption whatsoever, aliena∣ted from Gods Right, or the Churches Patrimony; that is, such things as have, according to the Evangelical tenour of Gods will and Word, been dedicated or given to Gods glory and worship, either in piety or charity, either for the maintenance and support of Christs Ministers in particular, or for the general honor, polity, order and government of them and the whole Church; which is, in my judgement, as sacred and in∣violable, both in Equity and Charity, Honour and Humanity, as what is once, and so irrevocably, if lawfully, given by way of almes to the poor; for this concerns but the momentary, the other the eternall life of poor mortals. In earnest, no Religion can be carried on with due reputation,* 1.179 which turns godlinesse into unjust gain, or makes secular advantages, by perverting of things devoted to Divine uses, to spiritu∣all and sacred ends: of which sin I fear too many in England have been and still are guilty, both as actors and abettors, under the name and pretence of I know not what Reformation.

* 1.180But men of Consciences rather Legall than Evangelicall, will be ready to object, (in behalf of such Proprietors as have given valuable prices, rather than good consideration, for such Revenues as have been alienated in the heat and roughnesse of times from the Church) as Amaziah King of Judah did to the man of God, What shall I doe for the hundred talents which I have given? &c. What shall Purchasers do to have recompence, who have adventured their Estates in such

Bargains upon publick justice, Protection and faith? Must they be wholly losers of their bargaines, yea and must their money (like Simon Magus's) perish with them, as will follow, if they hold not what they have thus bought?

My Answer is, First, many of them had such Bargains,* 1.181 as they can be no great losers, if they should freely restore the peeled and remain∣ing Lands to the Church; as it might perhaps lessen their Profit a little, so possibly it might much encrease their Peace and Comfort. But to make the way of Restitution lesse clamorous, and most equitably con∣scientious, I humbly conceive, that as the publick Purse, to save mens secular Estates, had the benefit of those Church-confiscations, and sales in most expensive thrift, which seemes to me lesse commen∣dable, and lesse comfortable; so the Wisdome, Justice, Piety and Honour of the Publick shall do worthy of it self, to find some such way both to buy in Impropriations, and to make such restitutions as may be least oppressive to any particular man: which is no very hard work, much lesse impossible, if mens Hearts were as large, and their Purses as free for the means of saving their souls, as for their civil safety, which every year costs as much as in one yeare for all would in great part effect this most Honourable▪ Just and Religious work, of restoring to God, his Ministers and his Church, those things which fall under so dubious a title at best, that few Lawyers of Learn∣ing and Conscience can find salvoes sufficient to satisfie those grand Objections, which Reason, Scripture, Ecclesiasticall and Imperiall Laws, make against the dispossessing any Church of those Donations and En∣joyments which are Gods in chief.

CHAP. XXIV.

WHat sober, wise, and wary Christian,* 1.182 not wholly carried down the stream of Envy and an evil Covetousnesse, can henceforth wonder to see those of the Roman party obstinate in their errours, and hating to be reformed, while they see Reformation thus marching, like Jehu, furiously, looking in every quarter for the prey and spoiles of the Church, as if it were carried on not by the meeknesse and bounty of primitive Christians and Pious Princes (such as Constantine, Theodo∣sius, Valentian, and others of former times) but by Achmats and Selimusses, by Saracens, Tartars, Turks and Crabats, men like even∣ing-wolves, devouring all they can rap and rend from the Church, where ever they prevaile; such spirits of burning, which (like flaming fire) leave all things like a parched heath and barren wildernesse be∣hind them, which they found well planted and watered, beautifull and plentifull, like the Garden of God, while the Church enjoyed its nur∣sing fathers and carefull preservers of its Polity and Support, its Order and Honour, its Revenues and Rights, both Humane and Divine.

The Ecclesiasticks of the Roman party are not onely very numerous, but (many of them) persons of noble families, excellent breeding, great learning, generous spirits, and choice abilities, for Affaires civil and sa∣cred; every way as well meriting and employing those advantages of Estates and Honours, which they lawfully enjoy, as any of those are like to doe, who would by force, or under specious pretensions, de∣prive them of those enjoyments; who can think it strange, that such persons of eminency, with all their Relations, Friends, Clientels and Dependences, are very unwilling to come under the hands of such ri∣fling Reformers, such mad shavers of Religion, who design not onely to cut off some part of the long locks and over-grown haire of Church-men (I mean the Riot and Luxuriancy of their Manners, which are the reall deformity of any Christian, much more of any Clergy-man) but they intend to treat them as Hanun did Davids Messengers, or as the Philistins did Sampson, shave them so bare and close, make them so curtailed and cropt, that all their strength, beauty, esteem and honour shall depart from them, not onely in the sight of people of better quality, but even before the very abjects of the people; who may afterward safely contemn and scorn them, as persons unable to doe them good or hurt. Who sees not that some mens cruel severities and rude reform∣ings, if they had their wills, are not to be satisfied with the wooll and fleece of Church-men, but they study to flea off their very skins? They gape like the pit, and enlarge their mouthes like hell, while any Estate is yet left to the Church; not onely goodly mannors, and fair houses, which have properly belonged many hundred yeares to Church-men and the Church of Christ, but Glebes, Tithes, yea, the material Churches and Chappels must all goe down the unsatiable gulphs, the sacrilegious Gules of some lack-latine Reformers; nothing ample or setled must be left to any Ministers, either Bishops or Pres∣byters, be they never so sound in Doctrine, exemplary in their Lives, of excellent Abilities, and charitable Spirits, as many were hereto∣fore, and still are, in England.

The greedy godlinesse of some Reformers would have all Preachers such spiritual persons as should, like Chameleons, live onely upon the aire, their own and the popular breath, with little or no corporal suste∣nance, urging much that primitive poverty, which, armed with the conspicuity of miracles, and attended with primitive charity in Christi∣an people, was no diminution, but advantage to the Bishops and Mini∣sters of the Gospel; for they then lived among believers of so generous liberality & grateful beneficence, that they were the cream and flower of Christianity, esteeming their Preachers dearer than their right eyes: But we alas are faln among unsatiable leeches & tenacious vultures; in an age ingeniously wicked, to mock God, to rob the Church, to deceive and damn their own with others souls, full of the dregs of hypocritical cruelty & co∣vetous formality; which loves the goods of the Church of Christ as much as those in former times did the good of it, when by their munificent bounty, Christian Princes, Nobility and Gentry, bestowed those ma∣ny ample and honourable endowments on the Church of Christ, and

his Ministers in all Countreys, where the state of Christians was peaceable and plentifull;) which gifts now were the great baits of some sacrilegious Reformers, who to be sure love the world, them∣selves, and their mammon very well: how they love God and Christ, the Church and the Clergy, I list not to judge, but leave it to be known by their good works; by the great things they have either done or suffered for Religion; by the cost and charges they have been at from their private purses, to make a gainfull Reformation; by that zeale they have to eat up the Houses of God, to serve God in a way that may cost them nothing to be sure, and next, get them some good Booty and Advantage from the Church, while any is to be had.

I therefore appeale to all men of any equitable, honest or inge∣nuous Senses, Is it expectable, that persons of so much Learning, Reason, Prudence and Experience, as the Roman Clergy generally are, should ever think of approving, much lesse of embracing such a Reformation, which (besides other foul spots cast by some upon it, unsuitable to any thing of true Religion) evidently threatens the utter ruine of their Honour and Livelihood, yea of their very Order and Function? Will any sober Papist wash in this Jordan, in order to be clean, which he sees not onely so troubled and tumultuary, but so vio∣lent and excessive, that, like a rapid Torrent, it overflowes all banks of Modesty, Moderation, Equity and Charity, carrying down all be∣fore it, and overwhelming at once both Churches and Church-men? it hurries them away (without ever hearing them plead for them∣selves) into the gulph and precipice of Poverty and Basenesse, of Dis∣honour and Contempt, of Disorder and Confusion.

What grave and well-advised Romanists wil not be much upon the reserve, as to any thoughts of Reformation, when they see that un∣der that colour they are sure to be undone? They must lose all those personall acquisitions and honorary enjoyments which they have obtained by the will of the dead, by the lawes of any Christian Nation, by the proportions of Equity and Gratitude, by the indulgence of God, & the merits of Christ: yea, though they should be content to admit of all reall Reformations in doctrine and manners, yet still they must, by a pious stupidity and asinine sanctity, consent to have themselves and their whole Order deprived of all those necessary Supports, come∣ly Ornaments, and just Honours, which were most fitting for the Christians God and Saviour, for Christian Churches, and Ministers of the glorious Gospel: all these must be wasted, alienated and em∣bezelled from God, his Church, and his Ministers, in order to grati∣fie either the exorbitant luxury of some riotous Prince, or the more thrifty covetousnesse of some State and Common-wealth, or the ever-craving and envious necessities of some private mean-spirited people, till they see Deformity, Beggery, Contempt, Confusion, and all Irre∣ligion, dancing, like Satyrs and evil Spirits, among the Ruines of Re∣ligion, and amidst the Desolations, not of the pomp so much as of the very power and profession, of true Christianity.

* 1.183Which dreadfull effects must needs be much in the eye and ab∣horrence of every pious and prudent man, who sees by evident ex∣perience what some mens Reformations doe mean, when they not onely grudge at all setled, just and honourable maintenance of Mini∣sters, which they would fain swallow up and divert another way; but they are further as studious to demolish and devour, as ever their fore-fathers were to build, even those publick Monuments of pristine Devotion, Gratitude and Magnificence, which became Christians, above all men, to their bountifull God and blessed Sa∣viour. Even those goodly Cathedrals and other materiall Chur∣ches (which never cost their defacers one penny to build or repaire them) these must, if some men may have their wills (and they have had it, God knowes, too much) be so robbed of all their great endow∣ments and ancient Revenues, that nothing must be left so much as to repaire them, or keep them up for the honour of Christ, and the use of Christian people, for the Service of God and the Glory of the Nation: no, they must be so pillaged and stripped, that they are exposed to the injuries of Wind and Weather, and at last left so bare and naked, without covering as well as repaire, that they must necessarily drop down with their own weight, daily mouldring away, and burying themselves in their own rubbish; out of which some wretched Sacrilegists aim to extract and scrape some profit to their private purses, by a most prodigious kind of prodigality and un∣thrifty thrift, which reduceth the cost of many thousands of pounds, and the publick Monuments of Piety and Honour, to a pedling pri∣vate gain, or a three-half-penny account, sacrificing so many sumptu∣ous piles of many hundred yeares duration to the Purses, Kitchins and Bellies of some pittifull and proling Reformers: all which sa∣cred and stately Structures were once consecrated to Gods Glory, and dedicated to the publick celebration of holy Duties and My∣steries, in the Name, and for the Honour of our Saviour Jesus Christ.

Can you (O my noble and honoured Countrey-men) imagine, that so∣ber Ecclesiasticks, or others among the Papists, are so blind, as not to see these sad Events, and to foresee their own Calamities in other Countreys, if they should give way to some mens rude refor∣mings? If a sober and setled Reformation (such as was sometime so conspicuous and renowned in the Church of England,) if this did heretofore any way invite or incline many Romanists to em∣brace it, as some did, with the safety of their civill Profits and Honours, as well as the Advantages of Gods Truth and Piety; and if the unjesuited Papists could have found in their hearts (as ma∣ny did) to apply to that Reformation of Religion, which preserved, together with the Sanctity, Integrity and Majesty of true Reli∣gion, the honest Interests of deserving Church-men, as well as of other Christians, from those popular Rapines and sacrilegious Exorbitances, to which the Envy, Basenesse, Rusticity and Cove∣tousnesse of vulgar Spirits are prone to be transported: yet cer∣tainly,

now, they cannot but with Shame, Horrour and Disdain, look upon, speak, or think of those boundlesse and bitter Reforma∣tions, which some in later years have aimed at and endeavoured in England; which will endure, 1. First, no Liturgy, or Uniformity of Devotions in publick holy Celebrations, by which to avoid those ei∣ther Defects or Excesses, those Partialities and Prejudices, those Improprieties and Scandals, which necessarily attend holy Duties, and the minds of people, while all Prayers and solemn Consecra∣tions are left to the Varieties, Sufficiencies, or Deficiencies, to the private and extemporary confidences of every Man and Minister that lists to officiate. 2. Next, it will endure no Ancient and Authen∣tick Ordination of Ministers, nor any degree of Eminency, Order, or Government among the Clergy, but all must be left to a Pres∣byterian parity, or higglede pigglede of Preachers, yea and People too; in which Young and Old, Gray and Green, Novices and Vete∣rane Ministers must be levelled and jumbled together. Notwith∣standing God and Nature, Age and Yeares, Gifts and Graces, Pru∣dence and Gravity, Piety and Policy, have distinguished them, and made them fit to be superiour and subordinate in Reason and Re∣ligion, in Piety and Policy, as Fathers and Sons; yet these must all be blended and confounded in I know not what new consistory Chaos, which at every meeting creates its raw Moderators and un∣experienced Presidents, turning by a continuall Circumgyration and multiplied Epicycles, its Heads into Tayles, and its Tayles into Heads; its rulers into ruled, and its ruled into rulers. 3. Last of all, the new Modes of some mens Reformings will not endure that any Church-men, as Ministers, should have any thing certain or setled, as their own, whereon to feed, unlesse it be their nailes and fingers ends; no nor any constant either Mansions, where they should dwell, or Churches, where they should meet with Christian Congre∣gations, to worship and serve the God of Heaven, in that Order and Beauty of Holinesse which becomes his Name, his People, and Pub∣lick Service in times of Peace and Plenty.

CHAP. XXV.

* 1.184IF such odious, scandalous and sacrilegious Proportions of some mens Reformations were any way disputable, or less di∣scernable in every City, Town, and Corner almost of the Land (to which (as Cuckoes in April) this evil Bird of Sa∣criledge is flown, every where crying with its harsh and unwelcome note, Give, give,) yet there is one instance of its malignity and defor∣mity so great, so visible, that as it cannot be hid, so I cannot be si∣lent of it, even in that imperiall chamber, that overgrown Metropolis of this Nation, the Rich and Renowned, the Opulent and Populous City of London; where that vast and stately Temple, which was once dedicated to the honour of the true God, and the service of our blessed Saviour, distinguished by the name of the great Apostle of the Gen∣tiles, S. PAUL, whose Gospel sounded even to this Island, this Church (I say) hath engraven upon its Ruines, and written on its dust, the dreadfull Characters of what thousands will interpret either a sacri∣legious Covetousnesse, or a great contempt of Religion, or a Negli∣gence and Indifferency, as to any sense of publick Honor & Nationall Renown, there being not the like spectacle to be seen in all the Chri∣stian World. All which, both Forraigners and Domesticks, present Age and Posterity, will be prone to impute to the exceeding Disgrace and Reproch of that large & luxuriant City, which hath nothing in all that mighty forrest of buildings, comparable to that magnificent pile; on whose unrepaired and (in a few years) irreparable Ruines, the irreli∣gion of some mens Reformations, besides the dishonour of that City (that I say not of the whole Nation) will be so written and recorded in the heaps of many generations, that no time will wholly remove the one, or obliterate the other.

Especially when it shall be remembred, how vast a charge was not many years since laid out, and how great a progresse was made, by the Art, Industry, Piety, Munificence, Care, Cost and Honour of that City and the whole Nation, toward the reparation of that stupendi∣ous Masse: three parts of four were so admirably restored, even beyond their primitive beauty and strength, that they needed not to fear the teeth of Time, nor the corrosions of that fuliginous aire for many hun∣dreds of years; such Cost and Art conspired to its Restauration and Preservation, that in all probability Pauls might have lasted a Monu∣ment of pristine Piety and modern Magnificence, the Crown and Honour of that City, as long as the world endured; nor should have suffered any other fate than that which threatens, in not many centu∣ries of years, to shake heaven and earth.

* 1.185But now (alas) all this great Care and Cost is (for the most part) quite lost and run to wast, for want of adding a little more, to have gloriously completed what was generously begun. What ingenuous soul (not eaten up with an envious Eye and a sacrilegious Spirit) did

not find vehement Regrets, honest Pity, and sharp Remorses in his heart, when he saw that goodly Temple of God turned to a stable by a military either necessity or liberty; when (passing by) he discerned all the scaffolds which supported those ponderous arches (till the sides of the Building were confirmed) pulled down, not without the danger and dread of those which removed them, to burn or sell them; when (after this) he beheld the lead which covered it flayed off by piece-meal, and turned to private advantages; when last of all he was afraid to passe through the Isles, or come near the Arches of that great structure, for fear it should fall upon him and oppresse him with those horrid heaps, which every moment threatned to fall, their ce∣ment being dissolved by rain and weather?

To this Tragick posture is that stately structure reduced, which was the noblest ornament of that great and renowned City, as it were the centre of its stability, magnificence, and honour: yea, it was justly reckoned among the chiefest visible instances of the Christian glory and renown of this Nation, while both Natives and Strangers be∣held it not without a sacred horrour and unwonted admiration. I pray God the Ruine of that Church be not a presage of other Ruines, which will be more unwelcome to many of that City, when their sei∣led Houses shall become ruinous heaps.

I know there are of later years, so many pedlars and enterlopers in Religion, that they are in danger to spoile the grand trade of true Reformation, which ought to be carried on by a publick joynt stock of Christian Counsel and Charity: for their gainfull godlinesse aims not onely to make all Ministers of the Church so mean and misera∣ble, that they shall have just cause to envy the poorest pesants and the meanest mechanicks; but they further design to reduce all our mate∣rial Churches, or Houses of God in the Land, to such sordid deformities,* 1.186 that these shall have cause to envy, not onely the spruce and costly Houses of these thrifty Reformers, but their very Barns and Stables, which they will have more substantiall, and in better repair, yea more decent and cleanly, than our Churches; into which Christians (as Gods Harvest) are frequently gathered together, to serve and worship their Saviour, to praise, adore and admire the God of Heaven.

While there is no end of the Cost and Curiosity, the Beauty and Richness of their private Dwellings, yet are these Church-worms, these moths of Reformation, ever murmurnig & repining at what charge is be∣stowed, even by other men, either long since, or late, upō our Churches; and with a most supercilious demurenesse and affected zelotry (the bet∣ter to colour over or conceal their sacrilegious spirits) they are heard very oft to cry out, To what purpose is this wast, this excessive, yea,* 1.187 superstitious cost? What need is there of such goodly stones, such stately pillars, such massive timber, such costly coverings with lead, when we may serve God at a cheaper rate, full as well, nay farre bet∣ter, in a Barn or Stable, in a common Hall or Parlour? Alas, God dwels not in Temples made with hands, nor is he pleased with such pro∣digall expences, in order to his worship: how much more acceptable

were it to him, if this money were bestowed on the Poor, those living Temples of Gods Spirit?

* 1.188These are the penurious Principles which some whining Refor∣mers, use, to save their purses, yea, and to fill them, as occasion serves, with the spoiles both of Churches and Church-men too; which some men, I believe, have already done, without giving (that ever I heard) any portion as Almes to the Poore: and for hire, some poor labouring men have been so conscientious Chri∣stians, that they would not be employed or hired by them on any terms to pull down Churches, lest they should do the work and re∣ceive the wages of iniquity.

I cannot but answer these men according to their folly and pre∣sumption; the rather, because they pretend Religion and Refor∣mation of all things to a spirituall way of worshipping and serving God, which they understand may reach their Hands, Eyes, Tongues, Heads and Hearts, but not their Purses. That is their Noli me tangere, the peculiar and reserve exempted from Gods claim and title, not contained in any Commission of Religion, yea precisely exclu∣ded out of the new Copies and Schemes of Reformation, drawn different from all ancient Originalls of Judaick or Christian De∣votion, by men that are very wise in their owne eyes, and ve∣ry wary to save their purses. I pray God they be as carefull to save their souls.

That these new Masters may not too much triumph in their own fancies, they may please to understand, that we other Christians, who love to serve God in the beauty of holinesse and handsomnesse, who are ambitious to honour God and his worship with our sub∣stance,* 1.189 we are not so uncatechised, as not to know almost as well as these supercilious and parsimonious censors, that the Divine Im∣mensity is so farre from dwelling in a comprehensive or inclosed manner,* 1.190 in Houses made with hands, that the Heaven of Heavens cannot containe him; he onely is his own Heaven, a Center and Circumference fixed in and full of himself, alone comprehensive of his own incomprehensible excellencies: yet (under favour of these Seraphick Teachers) the high and holy one that inhabits eter∣nity delights to dwell among the Sons of men;* 1.191 not onely in hum∣ble Spirits, contrite Hearts, and believing Souls (by the speciall and invisible residence of his Grace and Spirit) but also in such vi∣sible manifestations as are specially circumscribed by times and pla∣ces; where it may not unproperly be said the Lords name is placed, while there it is solemnly called upon, blessed and praised by the Congregation of the Lords people, who meet together to worship the Lord in such places, as not onely fit their own conveniencies best, but carry some proportion to their affections, Honour, Reverence, Devotion and Relation toward their great God and glorified Saviour, even before the sons of men, who by the light of Nature require and expect that the Divine Majesty should be worshipped, not in places of profane and common use, but such as are specially separated from

them, and dedicated or consecrated to holy Services, agreeable to that relation they bear to the most holy God, as houses of Prayer, and so houses of God, such as the blessed Apostles and the Lord Jesus him∣self disdained not to frequent, among the Jews, as the place of pub∣lick worship, consecrated to God.

'Tis true, our God needs not such Houses, as to his Omnipresence; but he requires them so far, as they are evidences of our respects to him. Nor are Churches onely intended for the conveniences of Christians to meet together, that they may sit warm and dry; but they serve further to expresse (when God gives us Peace and Plenty) that high esteem and honour we bear to our God; also the love we have to the place where his Honour dwels (as to visible Service and out∣ward Communion:) lastly, they serve to tell the world how large-hearted and liberall-handed true Christians and well-reformed ones can be toward their God and Saviour, not onely equall to, but be∣yond, if need be, to what Heathenish devotion and Romish superstition did pretend. If such costly and stately fabricks of Churches were lesse needfull, in respect of the proportions of Love and Respect we ought to bear, and expresse to the Glory and Service of God; if Christians, at first, might well want them, when they could not in their Poverty and Persecution either have or enjoy them; yet in a setled and flourishing State, as Eusebius and others tell us, Chri∣stians were ashamed and most impatient, not to shew forth by the cost and state of their Churches, what was their zeal for God, and high honour to their crucified Saviour. Goodly Churches and Princely Cathe∣drals every where grew up on the sudden in all the Christian world, like Tulips, or fair Flowers in a Garden, when the winter of persecuti∣on was gone, and when the spring-time of peace began to shine, as in the blessed time of the Great Constantine; then began Christian Chur∣ches, Oratories, or Dominicals, to out-shine the Temples of the Hea∣then Gods, the Palaces of Princes, the Balneos and Theatres of free Ci∣ties: these great and lasting Foundations were the Trophies, or tri∣umphant Arches of Christian Religion, every where erected, and wit∣nessing that it had, by the blood of the Lamb, and the patience of pri∣mitive Martyrs, happily conquered the malice of Satan, the wisdome and power of the World.

Lastly, if we Christians needed no such Churches for Christs Ho∣nour and our own conveniency, yet Jews, Turks, Heathens, do need them, as notable marks of our high and honourable regard to our God and Crucified Saviour; yea they are indeed notable pregnant Monu∣ments to all spectators, of the Antiquity of Christian Religion, and of the munificent Devotion used by our Forefathers. To me, I confesse, any Countrey seems desolate, that hath not the fair Land-marks of Churches; nor can it ever be either Honour to our Nation, or any Advantage to the true Reformed Religion, as it will be a great scan∣dall to all that are not Christians, also a great advantage to the Popish party and profession, for us in England, or elsewhere, now to soile and deform our Reformation, by the Rapine and Ruine of those Churches which our Forefathers builded.

I find that (in point of Thrift) men of narrow hearts seem so much children in understanding, that they usually alledge Scripture, as the Devil did,* 1.192 partially and fallaciously, which ought to be applied according to its severall scopes and intents; not so to magnifie Gods transcendent and invisible Majesty, as therefore to avile or de∣base his outward and visible Ministry, or Glory, which is specially pre∣sent at such times, and in such places, where his Worship and Praise are celebrated. These sharking Sophisters cannot but remember, that our blessed Saviour chose for the first Celebration of his Supper (which is the highest Mystery and solemn solemnity of Christian Reli∣gion) a large upper room ready furnished;* 1.193 the fairest (no doubt) for Space and Ornament in that House: To shew us, that Christians are not confined to Caves and Cottages, nor ought they to affect Barnes and Stables for their holy Conventions, when Gods indulgence gives them means and opportunities to enjoy other accommodations, more becoming that Order and Decency which God requires and expects of us in his Service, unlesse himself hinder, and deny us those comely advantages. No men are branded with blacker and juster marks of Vilenesse and Unworthinesse, than those who ei∣ther grudged at, or secretly defrauded, or forcibly took away what was once dedicated or given to the Worship of God, the Honour of Christ, and the Benefit of his Church. Thus Christ, the Disci∣ples,* 1.194 and all Christians, ever counted and called Judas a Thief, a Traitor, and a Devil: so Ananias and Sapphira, by their sacriledge, gave occasion to the first thunderbolts of Church-censures, which strook them dead upon the place. Who was ever more odious than Dio∣cletian and Julian the Apostate (a man otherwayes of great Learn∣ing, severe Justice, and Stoicall Moralities, as Ammianus gives us ac∣count of him, who followed him to his death) yet is his name execra∣ble for a witty Persecutor and a perfidious Sacrilegist, while he scoffed at those goodly vessels of Gold and Silver; also at the fair Basilica's or Cathedrals, in which the Galilean (as he called our blessed Saviour) was served, when he had a mind to confiscate the Churches Goods and Treasures, that he might the better pay his Souldiers.

CHAP. XXVI.

CErtainly there are pious prodigalities and holy superflui∣ties, not only lawfull and convenient,* 1.195 but most come∣ly and commendable among Christians, yea in some respects necessary: when Gods indulgence gives them peace and plenty, then they ought to be asha∣med to serve God niggardly;* 1.196 to serve themselves with the best, and God with the refuse; to afford him onely such expres∣sions of their Duty, Honour and Devotion, as cost them little or no∣thing: it is then a sin arguing a Nabalitick and vile heart,* 1.197 to meditate nothing but vile and illiberall things for God; to use in Christian solemnities no other but vulgar conveniences and Kitchin-accommoda∣tions, such as their extemporary and every-dayes thrift, allowes to their very Beasts and Servants; no way proportionable to the bounty or God, or answerable to that Majesty they professe to adore in their Redeemer Jesus Christ, who not onely expects, as a free-will-offering, but requires, as a proportionable and acceptable service, that we ho∣nour him as becomes us, even before the Sons of men; that the glo∣ry of the Gentiles may be brought to Christ,* 1.198 and such munificence of Gold, Myrrhe, Frankincense, and things equivalent, as may import to Aliens that Christians esteem their Saviour as a great King, Priest and Prophet; yea, as a God, deserving to be worshipped with the best we can present him withall: which (as Isidore Hispal.* 1.199 observes after S. Austin in his Civ. Dei, and others out of Varro and other Hea∣thens) were the methods they were taught, even by the light of Na∣ture, to exalt and magnifie the Names and Honour of their Gods, by Houses far more costly and stately than private Edifices, judging it fit to pray in better rooms than they eat, and drank, and slept in. They added to their Temples Images of their Gods more ample than hu∣mane and ordinary Dimensions; they adorned all with solemn Cere∣monies, and such accurate Eloquence, as chose rather to set forth the Praise and Majesty of their Gods in the Grandeur and exactnesse of Verse, than in the flatness, vulgarity and loosenesse of Prose; that by all means they might conciliate an high Respect and Veneration to their Gods, not onely from the Worshippers, but from the very Specta∣tors.

It is a shame that Jupiter, Apollo, Diana, Venus, and Aesculapius, Gods that never lived, nor died for their Worshippers, should boast of their Temples, to the upbraiding of Christians; or that the Jewes and Mahometans should have cause to suspect us of a disesteem and slight of our God and Saviour, who lived among us and died for us, by our neglect of the places where we Christians meet to serve our God and Saviour. While we ambitiously dwell in sciled houses,* 1.200 Gods houses lie wast: poor mortall worms affect Palaces for themselves, and crowd their God, the King immortall, into a Cottage.

* 1.201The pouring of that costly oyntment on our Saviours head, was not that which he either absolutely needed or required; but he deserved it, and all that could be rendred to him, as tokens of Love, Honour and Gra∣titude: and we see he was so far from finding fault with it, or com∣plying with the thrifty and thievish basenesse of Judas, that he accepted it kindly, he justified it publickly, and commended it highly, as wor∣thy to be recorded whereever the Gospel is preached; that it might be an everlasting example of generous Grace and liberall Love, capable to give check in all Ages to such dangerous Christians and penurious spi∣rits, as are prone, under pretences of Piety or Charity, or any refor∣ming Frugalities, to quarrel at or condemn parallel expressions of munificent Honour and heroick Gratitude to Jesus Christ: for the ho∣nour of whose name, I thought it my duty thus farre to vindicate, against sacrilegious Vastators, the sanctity and sumptuousnesse of those places where the honour of our God and Saviour eminently dwels, in the solemn and publick celebration of his Name, Praise, Merit, and Divine Majesty;* 1.202 who abasing himself to the shame of the Crosse, and now ascended above every created name of Power and Honour in Heaven and Earth, ought not to be in any respect treated in such a vile fashion, as if we thought meanly of him, or with the Samosateni∣ans and Arians, esteemed him no other than (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,) a meer Man, to be served in as mean or meaner way than we serve our selves; which seems the sense of some wretches, who are glad to see Churches lie like Hog-sties,* 1.203 full of filth and confusion, and to be made even as Jakes and Dunghils; (which fate Nebuchadnezzar threatned to those that spake any thing amisse against the true God.) A sight and example which, I confesse, I take to be as little to the credit or encouragement of any reformation of Religion, as it is no advan∣tage to a beautifull face, which possibly is a little foul and besmeared, to scratch and tear its skin till the blood come, in stead of washing it clean.

I could not forbear to insist on this subject; in which, if I offend some penurious and sacrilegious spirits of the present Age, I hope I shall please and promote the desires and designs of more generous po∣sterity, in whose dayes it may be God will restore the captivity, repair the ruines, & wipe away the reproches unjustly by Papists & others cast upon this Church and the true Reformation, which indeed never own∣ed any such Principles or Practises as savoured of Sacriledge, which is a taking away from our God, and the Lord Jesus Christ, from his Church, his Ministers, such things as are dedicated to his Worship and Service, to the Churches Benefit, and his Ministers Maintenance, Order and Honour; without which Religion cannot flourish, nor indeed well subsist, especially among such Christians, as under pretense of love and zeal for Reformation as friends, daily pillage and spoil Reli∣gion as its cruellest enemies.

CHAP. XXVII.

IT was a speech in old times of better significancy than sound, Luxus Clericorum Laus est Laicorum,* 1.204 The Splendour or Pomp of the Clergy was the Praise and Honour of the Laity: not that Church-men should at any time be rio∣tous and luxurious in their greatest abundance; but it is the com∣mendation of Christian people (as indeed of all men) so to entertain the Ministers of their God, and Dispensers of their Religion (special∣ly in times of peace and a Land of plenty) as may set them and their Profession furthest off from Poverty, and its inseparable companion, vulgar contempt; that Church-men might have, not onely wherewith to keep up the outward Decency & Majesty of Religion, but to maintain themselves and their families, at such a proportion as may extend to charity, liberality and hospitality. The habits and exercises of which vertues become no mens Hearts, Hands and Houses, better than Christian Ministers and Rulers of the Church: nothing more confir∣ming the Doctrine they teach of Gods munificence to mankind, than their living so, as to be ever giving; Religion is never so acceptable to common people, as when they not onely hear the Word and see the Ceremony, but taste the sweetnesse and substance of it in the reall fruits of its bounty.

Which pious Policy and charitable Craft in former dayes kept up the credit of Religion, both while it was Roman and when it was Re∣formed, to as high a pitch in England, as in any Nation under Hea∣ven; while the Clergy enjoyed those blessings of Gods and mans Donation, which enabled many an one of them to build and endow many such noble foundations of Churches, Colledges, Hospitals, and Almes-houses, that any one of them now goes beyond all that ever sacrilegious spirits did or designed, either for Gods honour or mans benefit, if all their good works and thoughts were summed up and put together, (though indeed those men are uncapable of doing any good work, as to Charity, who are guilty of sacred Robbery; stoln Sacrifices were not to be consecrated to God,* 1.205 no more than dead car∣kases.) Every History of England shews at large what good and great works Bishops and other Church-men in England did, not onely in their Papal Celebacy, but in their Primitive and later Conjugacy; fruits indeed of pious and Princely Magnificence; such as now nei∣ther the joint abilities of the indigent and peeled Clergy, nor the gripple charity of whole Counties can or will so much as keep up or repair; no not so much as to the very fabrick of those fair Churches, which were the honour of Cities, Counties, and the whole Na∣tion.

Whose vast Revenues being taken away both from Churches and Church-men, no wonder if the sordid vastations of them and their deplorable decayes, as that of S. Pauls in London, and of Ely-Min∣ster

in that Isle, every where appear as shamefull, scandalous, and pro∣digious Spectacles to all ingenuous persons, to Papists both at home and abroad; also to all Forraigners, Christian, Mahometan, or Hea∣then, who come into this Island, who may easily see such sights, as rather proclaim Saracenism, Barbarism, and Atheisme, than such a sense of Christianisme as possessed our noble Progenitors, who were ashamed to seem base and niggardly toward a bountifull God and Saviour. Every City in England, besides other Towns, had such stately and durable monuments of pristine Piety and Charity in them, as were hardly to be destroyed by the malice of Time, in many Centuries, if the sacrilegious petulancy and malice of Man had not so assaulted them in these last few years, that the care of learned and ingenuous men is now how to preserve their Memories and goodly Fabricks, in the Pictures, and printed Types or Effigies of them; whose beautifull Structures are daily threated with everlasting and ir∣reparable ruines.

I am the more sensibly sorry and ashamed, to see these deplorable and execrable ruines, because I know they are great reproches to my Countrey, as well as to the Reformed Religion professed in this Church. The better sort of English people were ever esteemed as Valiant, as Generous, as Munificent, as Charitable, as Hospitable, as Pious, and as Devout, as any civill people under Heaven: I know not by what evil fate or genius we are now so changed, that many men do not onely repine and envy at all plenty and splendor, bestow∣ed on Churches and Church-men, nor do they onely suffer, through lazinesse and neglect, those goodly Temples to lapse and de∣cay; but they do with covetous hearts, and cruell hands, industri∣ously seek to strip and pull them both down: which, I am perswa∣ded, no Christian under Heaven, either Greeks or Latines, Russians or Abissines, Georgians or Armenians, Reformed or Roman, would e∣ver either act or permit, if they had the honour to enjoy such state∣ly Houses of God among them; they would infinitely disdain to ap∣pear so degenerous from the patterns of paternall piety.

Yea I should injure the very Jewes, Turks, Persians, Tartars, Indi∣ans, and Chineses, if I should believe they would suffer such stately Edifices, being dedicated to the service and honour of their Gods, to run to ruine; if they were masters of them, doubtlesse they would both preserve and imploy them to such uses as they thought holy. Yet these are the beames that afflict some mens eyes in Eng∣land, these the Camels they long to swallow down, under the preten∣ded hunger and thirst of special Reformations; whose impudent appe∣tites have dared of late years publickly to petition the demolishing of all Church-edifices whatsoever, pretending they have been guilty of superstitious abuses: which (if so) is yet the fault of the Persons, not the Places, which are (without doubt) as capable to be consecrated by pious uses and holy duties, as desecrated by any past superstitious abuses: besides, no publick Edifices of Churches should, upon this ac∣count, ever be preserved in the changes incident to the various opi∣nions

and perswasions, the outward modes and fashions of Religion; every form seeming to such as differ from it to have in it something either impious, superfluous, or superstitious, by its Antiquity or its Novelty, by its omissions or admissions.

If these sad and sordid spectacles, which have so foul an aspect of sacrilegious profanenesse in respect of our materiall Churches (which are the most visible tokens and publick badges of religious Honour and Reverence in any Nation) if these cannot but scandalize and scare any sober & ingenuous Papist, from any thought or inclination to approve or adhere to any such immoderate & immodest Reformations; how much more will any honest-hearted Romanist loath and abhorre the very name of such Reformers, as he sees daily spitting upon, and casting dirt in the faces of their own Fathers, the Bishops and Ministers of their Christian and Reformed Religion, so much heretofore authori∣sed & reverenced by the voice of the whole Nation in its Parlaments? whom yet some men have not only sought to lop & crop to the very stub (as to former endowments of Estate and Honour) but they aim (still in order to farther Reformations) to grub up the very roots of all Religion and Learning, of Civility and Sanctity: they would depo∣pulate and desolate the very Nurseries and Schools of able Scholars, excellent Preachers, sage Counsellours and prudent Governours, both in Church and State: all Universities, Colledges and Free-schools, must be robbed of their Lands and Revenues; there want not those who long to see them confiscated, and to make private pur∣chases of them; who would fain have leave to treat the Colledges and Scholars in them, as Beares are wont to do the poore Bees, when with their rude and mercilesse pawes they teare in pieces and over∣throw their hives, that they may plunder them of their honey. Which abomination of utter desolation had ere this befaln all Scholars, as well Lay-men as Clergy-men, in England, if Gods good providence had not set some bounds to the endlesse projects of sacrilegious Reformers, by the Moderation, Learning, Justice, Generosity and Prudence of those, whose great power, and greater minds, were (onely) capable to curb that plebeian petulancy and mechanick importunity, which not content to have taken away the liberall mangers and large provender of faire Estates and Honours from the Clergy of England (with which all were dignified, though but few enjoyed them) have further sought to muzzle the mouths of the most laborious Oxen, grudging the meanest and painfullest Ministers (who are generally so lean, that they are reduced to skin and bone) the tenuity yet left them of Hay, Straw and Stubble; any thing of setled and secure Maintenance, in their little, and many times litigious, livings. Which cruelty, however at present it would infinitely gratifie and fatten the Popish party, to see all Ministers and Scholars (which are the light and life, the rationall part and intellect, the very soul and spirit of any Nation) in such a Reformed Church as England was, thus treat∣ed and abased; yet they cannot but stomack and scorn all Reforma∣tion, that hath such scratches of sacrilegious Cruelties and rapacious

Practises, which are as the Mothes of Religion, the very Mice and Rats of Reformation, the effects not of piety and purity, but of en∣vy and fury, great rocks of offence to all sober men, to all good Christians, to all ingenuous Papists, setting them (no doubt) at ever∣lasting distances and defiances from all Reformations of Religion, which have such brands of Covetousnesse, Contempt, Sacriledge, injustice and confusion upon them.

When these two precipicious Rocks, and high Cliffs of distance, can be closed, between which lyeth that deep Gulph of mutuall anti∣pathie, hatred and abhorrence, which keeps sober Protestants and moderate Papists from passing over or conversing, as Christians, one with another; When (on the one side) the Romanists will not be ashamed, ingenuously to own, and consciensciously to reforme, such things as are evidently and grosly amisse, yea confessedly such, if Scripture, Antiquity, Catholick and Primitive Testimony, yea and many of their own best Authors may be Judges, (such as are (for example) The taking away the cup from Christian people, The pe∣remptory defining the manner of Christs presence in the Sacrament, and imposing an explicite belief of it contrary to all senses, common reason, and Scripture Analogy, The worshipping of any creature, or God under the form of it, as in Bread, Images, Angels, Saints, Reliques, The fallacious pedling with Indulgences and Purgatory, The adding to the Scripture-Canon, The imposing new articles of faith, besides other intolerable practises of Papall arrogancy and Tyranny, carried on by Jesuitick Policies, Principles and Practises, against all rules of Morality and Piety, Honor and Humanity;) when these, and some of the like rank leaven, are recanted and remo∣ved from the Roman party;

On the other side, when the Protestants and all that pretend to any name of Reformation shall be ashamed, under any cloak of Piety or Christian Liberty, either to rob from God and his Church, from his service, and speciall servants the Ministers of the Gospell, or not to restore to them what is theirs by all Lawes, Divine and Humane, by right of Testamentary Donation, by religious consecration, by civill sanction and confirmation, by long use and peaceable fruition, no way forfeitable by Man, or alienable from God, whose the fee, right and property is, as a gratitude and homage payed to the Honour, Worship and service of his great Name; When Papists forbear their Superstitious Sacriledge, and Protestants their Covetous Sacri∣ledge; when the first restore the Truth, Purity, and Integrity of Christian Religion, which they have long detained in unrighteous∣nesse; when the other restores that Order, Honour, and Estate, which belongs to the support and government, the decency and Ma∣jesty of Christ, his Church, and true Religion:

Then, and not before, may we expect some happy close among these so divided Western Churches, whom first Papall policy and pride, now Plebian loosenesse and insolency, on all sides factious and schismaticall, covetous and cruell practises, have now no lesse

divided than former different Doctrines, opinions and ceremonies did, the reconciliation of which many learned and peaceable men have se∣riously studied, soberly proposed, and charitably endeavoured. The want, & almost despaire now (without multiplied Miracles) of which most desirable atonement, & the sad consequences which must needs attend the continuance and increase of desperate defiances, im∣placable violences, and cruell immoderations on all sides, these, these (I say) are calamities more deplorable than any that a Chri∣stians eyes can behold in all the world, since they are at once the sin, shame, and misery of Christendom; besides the scandall and scorn of all the world. It being a farre sadder sight, to see Christians thus rob and spoile, thus worry and wound one another, than to see them persecuted by Heathens and Infidels, Jewes and Mahometans: as it is farre more horrid to see men fighting with one another, than beasts; or brethren, than strangers. Without any doubt, the mutuall animosities and barbarities exercised by Christians on all sides, as they will in time open a doore for Turkish power to prevaile against them, so (meane while) it makes Christians turn Turkes one against another. Besides that these unchristian Practises on all sides do leave not onely the looser sort of men and women to an Atheisticall indif∣ferency as to any Religion; but the more sober and just Christians on every side (Protestants and Papists) are so scandalized and perplex∣ed, that they do not wel know what course of Religion to hold, nor how to steere between the grosse errors on the one side, and the base rapines on the other: It being an hard choice for a serious and honest Christian, whether he should keep Communion with superstitious and Idolatrous Papists, or with schismaticall and sacrilegious Prote∣stants; the one refusing to be justly reformed, the other deform∣ing even Reformation it self.

Amidst which miserable distances and disadvantages of Christian Religion, this sad event and burden of the Lord may be too easily foretold by one of the smallest Prophets, That as Atheisme, Profane∣nesse and Irreligion is like to get ground on all sides, through the de∣formities, immoderations, varieties, & inconsistencies of Religion, so (to be sure) the Papall party, repute & interest will daily prevaile every where, (as of later yeares it hath) against those of the Protestant and Reformed profession: since they see even the most famous, setled and flourishing Church of England, (which was the Mirror of Reformation, the noblest standard of Religion, the ablest Antagonist against Ro∣mish pride and superstition in all the world,) this, even this, sought now to be so reduced, so battered and divided, so peeled and spoiled, distressed, deformed, dissipated and despised; and this even by those that pretend high to Reformation, which must, they say, be attained and perfected by utter devesting, even this so famous a Church, and its deserving Clergy, of their former Honour and Estate, Order and Government, Authority and Dignity, Revenues and Reputa∣tion, Uniformity and Unity; all which heretofore they enjoyed by the mercy of God, and good will of such Princes and Peers, Par∣laments

and People, as were the best Christians and best reformed, who justly abhorred those sacrilegious and sharking arts, which make either Religion or Reformation▪ Preachers or true Professors, ei∣ther avaritious, or beggerly and necessitous; which their Wisdome and Piety knew would be the way to undermine and obstruct all true Religion and progresse of Reformation; all experience teaching us, that mankind is naturally prone rather to follow liberall Errours than niggardly Truths: few men will adhere to hungry Holinesse and fami∣shing Reformations, such as some men have designed and vehement∣ly agitated of late years in England, little (God knows) to the credit or advance of any true Reformation.

It cannot then but be most evident to you (O my noble Countrey∣men) and to all wise men, that as the sad condition of the Church of England at once pleaseth and hardneth the Romanists (who are glad to see her thus wasted, though they abhor the means and methods of her misery;) so the reall interest of the true Reformed Religion in England seems now much weaker than ever it was, much more exposed to the objections and obloquies, the Policies and Practices of pragmatick Jesuits and other spitefull Papists, who with infinite Industry, with all Arts and Alacrity▪ daily undermine all the re∣maining parts, yea and the very foundation as well as the reputation of all reformed Religion in the hearts of the people of England. Doubtlesse, if Popish Priests, which are men of learning and sober lives, had liberty in publick to promote their party, they would draw most men and women after them, in the Novelties, Distracti∣ons, Confusions and Deformities of Religions, yea and of Reforma∣tions here in England, in despite of all the orderly and Orthodox Clergy yet left in England: so little would they consider any stop or impediment, that either Presbytery or Independency, Scotl. or New-Engl. can give them, who have all been made active and contributive to their own shame, and to the generall ruine of this Church, and consequent∣ly to the reall advantages of Popery, which professeth great unifor∣mity and constancy in their Religion. Nor can the subtil factors for the Papacy but expect and hope by degrees, in a few years, to bring in again into England, the justly feared and abhorred Inundations of the Sea of Rome, in its superstitions and usurpations: against both which our wise and pious progenitors, both since and before the Re∣formation, did in many Parlaments make severall cautions, provisions, Premunire's, and sanctions, to preserve the liberty, honour, and purity of the Church of England.

For they well knew, that the secular interests and Ecclesiastick de∣signes of the Church and Court of Rome ever have been, and still are carried on with a mighty tide and strong current, not onely of Papal authority and popular credulity, as of old, but of Learning, Eloquence, Riches, Honor, Power, Pomp, Policy, yea & with great plausibilities of Piety, Sanctity, Unity and Charity, of later Ages. All which po∣pular and potent biasses will easily and unavoidably over-beaer, in time (as to the generality of people) all those feeble resistances or

oppositions that can be made by such an equivocall generation and du∣bious succession of poor, despised and dispirited Ministers, whatever they are, whether of Episcopall, Presbyterian, or Independent chara∣cters; who in great part naked and unarmed, unfed and unstudied, reduced to a sneaking and starveling habitude, both of Body and Mind, of Honour and Estate, will prove pitifull Champions for the true Reformed Religion, when they shall neither have just Ability nor justifiable Authority, to assert the true and just measures of Re∣ligion and true Reformation. Who is there that in after-Ages will adventure his Soul & his Religion with those men & Ministers, that can have neither Learning nor Livelihood capable to bear up with their spirits and parties, or the Authority and Honour of their cal∣ling; especially when they are to encounter with such sons of Anak, such Zanzummims and Goliahs, who will ever appear on the Papall side, to defie all Reformation that seems to reproch their defor∣mities?

Alas, will not the predicant (or rather mendicant) Patrons of so divi∣ded Religion and deformed parts of Reformation, seem in their own eyes (unlesse they be strangely swelled with the puffe and breath of Popularity) but as Zanies and Dwarfs, as Grasse-hoppers before them, with their thred-bare Coats, hungry Bellies, and servile Spirits? How will these that never had means or leisure to advance their studies of Divinity or practise of preaching beyond a modern Synopsis and an English Concordance, being raw and infants in dogmatick Truths, perfect strangers to Polemick, Historick, and Scholastick Divinity, to Councils, Fathers, and Languages, how will they be affrighted to read or hear of the great names of Baronius, Bellarmine, Possevine, Perron, Petavius, Sirmundus, and many other Grandees of the Ro∣man side, great Clerks, great Church-men, and great Statesmen too, who are able to carry with them Troops of Auxiliaries, Legions of Assistants, being as rich as learned, very wise and weighty to use and improve all the strength and advantages they have of Estate and Honour, Studies and Parts, for the advance of their side, in their Er∣rours and Superstitions? which of late years their followers have done with unhappy successe and great encrease of their faction against the Reformed Religion of the divided Church of England; whose scattered Remains (in a short time) will be like a flock of silly and helpless Sheep, that have neither safe folds, nor any skilfull and va∣liant Shepherds to defend and rescue them.

CHAP. XXVIII.

* 1.206NOr do these wilely Romanists exercise their malice a∣gainst this Reformed Church, onely with their own strength and dexterity, but they have other oblique Policies and sinister Practises, by which they set on work the hot heads and pragmatick hands of all other Sects, who pretend the greatest Antipathies to Pope∣ry, and yet most promote its interests by their Factions and fana∣tick Practises; by their heedlesse and headlesse, their boundlesse and endlesse Agitations, which blast all true Reformation, and bring in nothing but Division and Confusion.

For among these there are a sort of people who affect Supremacy in Church and State too, a spirituall and temporall Dominion, no less than doth the Pope of Rome: there are among them many petty Popes, who would fain be the great and onely Dictators of Religion; whose opinionative pride and projects are as yet of a lesser volume & blinder print, but they every day meditate & agitate new Editions of their power, and larger additions to their parties and designes; being as infallible in their own conceits, as imperious in their spirits, and as magisteriall in their censures, as the proudest Popes of Rome; not doubting to condemn and excommunicate any private Christians and Ministers, yea whole Christian Churches, yea and the best Refor∣med in the world (such as England was) if they be not just of their form and fashion, or if they will not patiently submit to their mul∣tiform and deformed Reformations, by which they daily wire-draw true Reformation to such a small thread, that losing its strength and integrity, it must needs snap in pieces and become uselesse: the strange fires of blind, popular, preposterous and sacrilegious Zeal so overboyling true Religion and sober Reformation, till they are ut∣terly confounded and quenched with such sordid and shamefull de∣formities, as must needs follow their Divisions, Distractions and Despiciencies, as to all Church-order, Christian unity and Mini∣steriall authority. Thus many heady and giddy Professors have been so eager to come out of Babylon, that they are almost run out of their wits, and far beyond the bounds of good consciences; so jealous of Superstition, that they are Panders for Confusion; so scared with the name of Rome, that they are afraid of all right Reason and sober Re∣ligion;* 1.207 so fearfull of being over-righteous by following vain tra∣ditions of men, that they fear not to be over-wicked, by overthrowing the good foundations of Order, Honour, Peace and Charity, which Christ and his Apostles have laid in his Church: fierce enemies in∣deed against the Idolatry of Antichrist, but fast friends to Belial and Mammon,* 1.208 to Schisme and Sacriledge; which having no fellowship with God and Christ, must needs belong to the party of Antichrist, which contains a circle of Errours, while Christ is the centre of

Truth: and we know that parts diametrally opposite to each other may (yet) make up the same circumference, and be at equal distance from the centre; so may Practises and Opinions which seem most crosse against each other, yet, as Herod and Pilate, alike conspire against Christ and true Religion, like vicious extremes, which are contrary to each other, and yet uncorrespondent with that vertue from which they are divided.

They are children in understanding who do not already discern and deplore (what wise and godly men have long ago foreseen and foretold) that by these two, Papall policy and fanatick fury, the super∣stitions of the Romanists, and the confusions of Schismaticks, the happy state of the reformed Church of England was alwayes in danger to be mocked, stripped, wounded and crucified: some men already fancy, that they see it weeping and bleeding, crying and dying, using in its sad expirings the last words of its Saviour; first, to her God, Why hast thou forsaken me? next, for her Enemies and Destroyers, Fa∣ther, forgive them, they know not what they do. While the Papists on the one side rob God of his glory, giving religious worship to Crea∣tures: the Sacrilegists on the other side rob God and the Church, their Mother, Fathers, and Brethren, of that double Honour, Mainte∣nance and Reverence, Authority and competency, which is due to them, and was setled upon them, snatching away the childrens bread that they may give it to dogs, to greedy and grinning men, authors and fautors of all our rents and confusions; who (as the Psalmist expresseth it) run up and down through every County, City,* 1.209 Street and Village, grudging if they be not satisfied with the Priests portion.

Thus while the Papists too much pamper & overcharge Religion with Pomp and Luxury, with superfluous Ceremonies and Superstitions; while the Fanaticks strive to underfeed and starve it to a despicable feeblenesse and deformity; both of them are become dangerous ene∣mies to the true reformed state of Religion, in this or any Church and Nation, whose best temper and healthfullest constitution is made up of sincere Truth, unfeigned Charity, liberall Piety, unaffected Decency, a duly-ordained Ministry with just Authority, and uninterrupted Succes∣sion, entertained with holy moderation and humble prosperity. All which were heretofore as remarkably to be seen in the Church of Eng∣land as in any Nation under Heaven: which now is in danger to be put upon great streights, to run between two Seas and Rocks, like the Ship which carried S. Paul; uncertain whether it must be destroyed by Papall, or popular insolencies; whether it shall at once be driven and split upon the high rocks of Popery, or tossed with the Herricano's of vulgar tempests and variety, till it run upon the flats and shallows of Sacriledge, and be swallowed up by fanatick Quick-sands.

'Tis true, these insectiles, the later and lesser fry of novell Sects and various factions in England, dayly multiplying and dividing in their Opinions, Religions and Reformations, may possibly seem to some men like small Pilchards or Shotten Herrings, compared to the great Whales and mighty Leviathans of Rome; neither so dreadfull,

nor so dangerous to the Reformed Religion: But wise men may con∣sider that what seems wanting in their Masse and Bulk, severally look∣ed on, is made up in their number and activity: not onely Sea-Mon∣sters may sink a ship, but small wormes, which grow to its sides and keel, will eat it through and destroy it. It is a great deal of mischief that Mice and Rats, Ants and Mites, will do in a little time to great bodies, if they be let alone. This I am sure, some of these petty-spi∣rited, but very spitefull animals, which some men so much despise, have of late yeares so excessively spawned and swarmed by a licenti∣ous superfetation of Religions and Reformations here in England, that they are become like the numerous Locusts, Flies and Caterpillars of Egypt; not onely very busie and importune, but biting and devour∣ing what ever they can light upon; yea many of them, like Wasps and Hornets, are most exasperated against those sober Christians and Ministers, who are less patient to have their Estates, Liberties, Con∣sciences and Religion, at once destroyed by their gnawing or cor∣roding Reformations.

The fruits and effects of which African mixtures and confusions, every wise man may easily foretell, being utterly inconsistent▪ with not onely the Sanctity, Charity, Unity, Tranquillity, and Majesty of Religion, becoming this Reformed Church and Christian State, but with the very civill Peace, freedom and secular Honour of this Nation. Nor can any sober person tell what any one or all of them, in their fractions and factions, would be at, either in respect of the flourishing of Religion, or felicity of the civil state, beyond (or any way comparable to) what was formerly professed, practised and en∣joyed in this Church and Nation, long before Satan had leave thus to winnow the Church, with Saint Peter, or to smite the State, as he did Job, with these civill boyles and botches. I know there are some grave and godly men (who are well-affected to the Church of Eng∣land, and zealous for true Reformation in a settled and happy way) who do not account these Moderne and Minute Sects, these broken and divided factions, to be any way very dangerous, and so not con∣siderable to the publick welfare of this Nation, either in Religious or civill respects; because they think none of them to be of a firme and durable constitution, but rather as Vermine, bred of putid water, in warme, unholesome, and to them most indulgent seasons, between Pride and Peevishnesse, Ignorance and Licentiousnesse, Envy and Covetousness, they cannot either continue long, or propagate any lasting succession, but as animalls of a crude, imperfect and equivocall generation, having spent that corrupt matter out of which they have both their production and nutrition, they will (like Magots) dye of themselves: as did the Gnosticks, Montanists, Manichees, No∣vatians, or Catharists, the Aerians, Euchites, Circumcellions, Dona∣tists and others in ancient times, whose folly being made manifest to all sober Christians,* 1.210 it prevailed no further. Such creatures in time, like Snailes, wasting their slimy and indigested substance by their own motions. The rage of Hereticks and Schismaticks being

like that of mad Doggs, which after they have a while fomed and snapped here and there, run themselves to death, and are tired by their own cruell agitations. Nor will they find many to succeed them, especially when once the wisdome and piety of a Christian Nation so far recovers, as to cut off and curb that popular, licentious and lazy humour, or to obstruct those hopes of profit, pleasure and preferment, which are the Favonii, the warme winds, that impreg∣nate these creatures. How few would have deserted, and so defied, the Church of England, (as they have done) if they had not had other temptations than those of conscience or religious perswasions?

'Tis true, I do not look upon these many-headed and mis-shapen factions, which are so highly animated against the Church of England, (being most-what like Monsters, either excessive in their Seraphick Whimsies, everlasting Novelties, and affected fancies, or defective in that sound knowledge, that humble, orderly and peaceable chari∣ty, which becomes true Christians) I do not look upon them as any way apt, or able of themselves to build an orderly and durable structure, no more than the Brick-layers of Babel, when their Tongues were divided: for I find they are commonly like Rookes, which strive to make their own nests by rifling their Neighbours. Little so∣lid or setled, in Reason or Religion, in Church or State, is expecta∣ble from tempers and activities which are like that of Pioneers and Plunderers, chiefly for undermining and ruining prostrating and le∣velling, both Churches and States, all Magistrates and Ministers that are either within their reach and stroke, or without their mark and cognizance upon their fore-heads.

Yet give me leave to suggest, yea and to urge upon your most se∣rious considerations (O my Honoured and beloved Country-men) than the consequents necessarily attending the divided opinions and de∣structive agitations of those that may seem the most petty parties, and inconsiderable Sects now in England, must needs be very dange∣rous, and may in time prove extreamly pernicious to the peace, piety, honour, and welfare of this Nation; not onely in respect of the Reformed Religion, whose authoritative Ministry and maintenance they will ever seek to devour and utterly destroy, but even in respect of secular interests, and civill peace.

For the first, (The integrity and true interests of the Reformed Religion,) who, that hath read what I have already, not more passi∣onately then impartially written, can be so blind, as not to see, That the pride, petulancy and despite, the ignorance, licentiousnesse and covetousness of some of these men, hath been and still is such, that they have not onely sought to wast and deforme, to reproach and defame all that outward order, visible beauty, polity, support and uni∣ty, which became so famous a Church and Nation; but they have further studied to weaken and destroy the most solid and essentiall parts of Religion, by many grosse errours, damnable Doctrines, bold blasphemies, high Atheismes and rude immoralities? all which do naturally boile up in the corrupt hearts and violent lusts of mankinde,

when they have any fire of temptation, or encouragement. What is then so immodest, so impudent against the glory of God, against the honour of our Lord Jesus Christ, against the written word of God, against the reputation of the Catholick, or any well-reformed Church, against the Lawes of nature, civill societies and common ju∣stice, against the good of men and Christians, their temporall and eternall welfare, which some of these Abaddons, these Apollyons will not adventure to broach and abet, to act, own and applaud, when they see their raveries are apt not onely to amuse the vulgar people, but to mend their own fortunes, which are the first and neerest de∣signes they aime at,* 1.211 as the chief ends of the agents?

But the end or effect following their actions, (though possibly not some of their intentions) will be this, to prepare by these vari∣ous windings, confused circulations and distorted wrestings of the Reformed Religion, the way for Roman factors, Papall interests and Jesuitick designes, whose learned abilities, orderly industry, and in∣defatigable activity is such, that by that time the old stock of Reve∣rend, orderly and authoritative Bishops and Presbyters, (the truest and most unquestionable Ministers of the Church of Christ,) are worn out in England, and the reformed Religion is reduced with its titular and extenuated Ministers to a meer medly, or popular Chaos of confusions; (the most of sober people being either sick, or ashamed, or weary of their home-bred disorders, and unremedied diseases in Religion) by this time (I say) the Romish agitators will not onely devoure all these petty parties, and feeble factions of Reformers, with as much ease as the Stork did the Froggs; but they will (in time) utterly destroy the remaines of the defamed Doctrine and de∣formed Religion, which your fore-fathers owned, and to the death professed, as most true and well reformed, with great Honour, Ho∣linesse, and Happiness; which yet the ignorance and insolence, the Illiterateness and Rusticity, the Barrennesse and Barbarity of novel Sects have already rendred poor and despicable, much to be pitied and deplored both at home and abroad.

I must ever so far own my reason, as to professe that I look upon the Defamers, Dividers and Destroyers of the Church of England, whatever they are or seem) to be no other than the perdues or forelorn hope of Popery, which by lighter skirmishes open advan∣tages to the Popes maine Battaglio; the Vancourriers, or Harbin∣gers, sent and excited (in great part) from the Pragmatick Policies of Rome, whose grand interest since the Reformation hath been, not more to advance the House of Austria and preserve the Papacy, than to regain the Church of England to the Romish slavery.

In whose present calamities may easily be discerned a far greater reach and deeper Spirit, than is usuall to be found in ordinary Secta∣ries and Schismaticks, who are commonly of low and mean parts, short-sighted and short-spirited, of very shallow wits and extemporary designes, rarely aiming at any thing that is of a publick concern, of a grand, notable and durable proportion; but rather gratifying

their sudden passions and occasionall fancies or correptions, which are pitifully poor and plebeian, seldome reaching higher than the pleasure of scratching their own or other mens itching ears with some novel fancies and opinions, or setting up themselves by a sorry am∣bition to be Heads and Leaders, the Pastors and Teachers of some credulous company, which makes it self into some new mode, and very superciliously calls it self The Church; not in charity and com∣munion with, but in contempt and defiance of all other Churches, Parochiall, Provinciall, Nationall, or Catholick, owning none of the Primitive, Grand and Apostolicall Combinations, or their Suc∣cessions, to be truly constituted Churches. By such little arts some of them feed their bellies and cloth their backs better than heretofore, when they made no such cakes for their Queens of Heaven, nor Shrines for their severall Diana's, but were confined to their lesse gainfull trades; some of them feed meerly upon popular breath, which, as the wind, will never last long in one point or corner; lastly, some of them keep up their vulgar Pride and sad Ambitions by nothing else but by the fame of their Antagonists, the glory they have to contest with, the Church of England and her ablest Mini∣sters, who are (in earnest) so much superiour to these sorry Rivals and Ruiners of them, in all Learning, Religion, Vertue, Wisdome, Honesty and Modesty, as the Stars in the firmament are beyond the glittering of rotten chips in the dark, or the shining of Glow-wormes in a ditch.

Certainly these petty parties, who scarce know what they drive at, and are full of varieties in their Fancies, Forms and Factions, these cannot produce so constant a current and so strong a tide, as is al∣waies urging against the Church of Engl. and the honour of the Refor∣med Religion; but they are driven on by a subtill and secret, yet potent impulse, as waves of the sea, not onely dashing and breaking upon each other, but (all of them) battering the Honour and Sta∣bility of the Church of England, as the great rampart or bank which stands in the way of the Sea of Rome, mightily opposing and hinder∣ing heretofore both fanatick Confusions, Papal Usurpations, and Ro∣mish Superstitions; whose advantages now are evidently prepared and carried on by those, that under the name of Reformation will most effectually at last overthrow it.

For after these petty spirits, who have been and are the great Di∣viders, Despisers and Destroyers of the reformed Church of Eng∣land, have a few years longer played their mad pranks in this some∣time so flourishing and fruitfull vineyard of the Lord, (pulling up the hedge of Ecclesiasticall Canons, and Civil Sanctions, throwing down the wall of Ancient Discipline and Catholick Government, breaking in pieces the wine-press of holy Ordination and Ministeriall Authori∣ty and Succession, pulling up both root and branch of holy Plants and regular Planters;) what (I beseech you) can hinder these subtill Foxes and wild Boars of Romish Power and Policy, to enter in, and not onely secretly, but openly (as occasion shall serve) to destroy all

the remaining stock of the true Protestants, and Professors of the Re∣formed Religion? who at first soberly protesting against Popish Errours and Deformities, afterwards praying (in-vain) for a joynt and just Reformation, did (at last) reform themselves, after the rule of Gods Word, interpreted by the Catholick Practise of purest An∣tiquity.

What (without a miracle) can hinder the Papall prevalency in England, when once sound Doctrine is shaken, corrupted, despised; when Scriptures are wrested by every private interpreter; when the ancient Creeds and Symbols, the Lords Prayer and Ten Comman∣dements all wholsome forms of sound Doctrine and Devotion, the Articles and Liturgy of such a Church, together with the first famous Councils, all are slighted, vilified, despised and abhorred by such English-men as pretend to be great Reformers; when neither pristine Respect nor Support, Credit nor Countenance, Mainte∣nance nor Reverence shall be left either to the Reformed Religion or the Ministry of it? without which they will hardly be carried on beyond the fate of Pharaohs Chariots, when their wheeles were taken off, which is to be overwhelmed and drowned in the Romish red Sea; which will certainly overflow all, when once England is be∣come, not onely a dunghill and Tophet of Hereticall filth and Schis∣maticall fire, but an Aceldama, or field of blood, by mutuall Ani∣mosities and civil Dissentions, arising from the variations and confu∣sions of Religions.

All which, as the Roman Eagle now foresees, and so followes the camp of Sectaries (as Vultures and Birds of prey are wont to doe Ar∣mies) so no man, not blinded with private passions and present inte∣rest, is so simple, as not to know that it will in time terribly seize upon the blind, dying, or dead carkase of this Church and Nation; whose expiration will be very visible, when the Purity, Order and Unity of Religion, the Respect, Support and Authority of the Mini∣stry is vanished and banished out of England, by the neglect of some, the Malice, Madnesse and Ingratitude of others, your most unhappy Countrey-men: Then shall the Israel of England return to the Egypt of Rome; then shall the beauty of our Sion be captive to the bondage of Babylons either Superstition or Persecution; from both which I beseech God to deliver us.

As an Omen of the future fate, how many persons of fair Estates, others of good parts and hopefull Learning, are already shrewdly warped and inclined to the Church of Rome, and either actually re∣conciled, or in a great readinesse to embrace that Communion (which excommunicates all Greek and Latine Churches, Eastern, Western and African Christians, which will not submit to its Dominion and Su∣perstition) chiefly moved hereto, because they know not what to make of or expect from the Religion and Reformation of the Church of England; which they see so many zealous to reproch and ruine, so few concerned to relieve, restore, or pity?

As for the return of you (my noble Countrey-men) and your Po∣sterity

to the Roman Subjection and Superstition, I doubt not but many of you, most of you, all of you, that are persons of judicious and consciencious Piety, doe heartily deprecate it, and would seri∣ously avoid it to the best of your skill and power, as indeed you have great cause, both in Prudence and Conscience, in Piety and Policy: yet I believe none of you can flatter your selves, that the next Cen∣tury shall defend the Reformed Religion in England from Romish Pretensions, Perswasions and Prevalencies, as the last hath done, while the Dignity, Order and Authority of the Ministry, the Go∣vernment of excellent Bishops, the Majesty and Unity of this refor∣med Church and its Religion, were all maintained by the unanimous vote, consent and power of all Estates.

Nay, the Dilemma and distressed choice of Religion is now redu∣ced to this, that many peaceable and well-minded Christians, having been so long harrassed, bitten and worried with novell Factions and pretended Reformations, would rather chuse that their Posterity (if they may but have the excuse of ignorance in the main controversies, to plead for Gods mercy in their joining to that Communion which hath so strong a relish of Egyptian Leeks and Onions, of Idolatry and Superstition, besides unchristian Arrogancy and intolerable Ambiti∣on; that their Posterity, I say) should return to the Roman party, which hath something among them setled, orderly and uniform, becoming Religion, than to have them ever turning and tortured upon Ixions wheel, catching in vain at fancifull Reformations, as Tantalus at the deceitfull waters, rolling with infinite paines and hazard the Reformed Religion, like Sisyphus his stone, sometime asserting it by Law and Power, otherwhile exposing it to popular Liberty and Loosenesse; than to have them tossed to and fro with every wind of Doctrine, with the Fedities, Blasphemies, Animosities, Anarchies, Dangers and Confusions, attending fanatick Fancies & quotidian Reformations, which, like botches or boiles from surfeit∣ed and unwholsome bodies, do daily break out among those Chri∣stians, who have no rule of Religion but their own humours, and no bounds of their Reformations but their own Interests; the first makes them ridiculous, the second pernicious to all sober Christians.

Whereas the Roman Church, however tainted with rank Errours and dangerous Corruptions in Doctrine and Manners (which forbid us under our present convictions to have in those things any visible sacred communion with them, though we have a great charity and pity for them; Charity in what they still retain good, Pity in what they have erred from the Rule and Example of Christ and his Ca∣tholick Church;) yet it cannot be denied, without a brutish blind∣nesse and injurious slander (which onely serves to gratifie the grosse Antipathies of the gaping vulgar) that the Church of Rome, among its Tares and Cockle, its Weeds and Thornes, hath many whol∣some Herbs and holy Plants growing; much more of Reason and Religion, of good Learning and sober Industry, of Order and Poli∣ty, of Morality and Constancy, of Christian Candor and Civility, of

common Honesty and Humanity, becoming grave men and Christi∣ans, by which to invite after-Ages and your Posterity to adhere to it and them, rather then to be everlastingly exposed to the profane bab∣lings, endless janglings, miserable manglings, childing confusions, A∣theisticall indifferencies and sacrilegious furies of some later spirits, which are equally greedy and giddy, making both a play and a prey of Religion, who have nothing in them comparable to the Papall party, to deserve your or your Posterities admiration or imitation, but rather their greatest caution and prevention: for you will finde what not I onely, but sad experience of others may tell you, that the sithes and pitch-forks of these petty Sects and plebeian Factions will be as sharp and heavy as the Papists Swords and Faggots hereto∣fore were, both to your religious and civil Happinesse.

CHAP. XXIX.

* 1.212FOr 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;* 1.213 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,* 1.214 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:* 1.215 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,* 1.216 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,* 1.217 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,* 1.218 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;* 1.219 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,* 1.220 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,* 1.221 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.* 1.222 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,* 1.223 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,* 1.224 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,* 1.225 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,* 1.226 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,* 1.227 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.* 1.228 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,* 1.229 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

  Decayes in godliness, as to the former generation of Christians.
• * 1.2

  Jam. 3 16.
• * 1.3

  Isa. ••.4.
• * 1.4

  Cant. 2.2.
• * 1.5

  Acts 15.39.
• * 1.6

  See Mr. Tho: Fuller his lear∣ned and ele∣gant History of the holy War.
• * 1.7

  Steril••scit seges gratiae inter contentios••s o∣pinionum spi∣nas.
• * 1.8

  •• King. 20.11.
• * 1.9

  Rev. 2.4.
• * 1.10

  1 Kings 13.4.
• * 1.11

  John 13.4.
• * 1.12

  Psal. 83.6. Isa 9.21.
• * 1.13

  Judg 9.8, &c.
• * 1.14

  Decayes of godliness as to the new brood and later off∣spring of mea∣ner Christians.
• * 1.15

  2 Cor. 4.7.
• * 1.16

  M••lint extin∣gui quàm ad supplicia re∣parari.
• * 1.17

  The evil conse∣quences infest∣ing Christians of better qua∣lity.
• * 1.18

  Omnis inordi∣natus animus si∣bi poena.
• * 1.19

  Prophaneness the fruit of un∣setlednesse in Religion.
• * 1.20

  Rev. 20.4.
• * 1.21

  John 20.21. Ephes. 4.11.
• * 1.22

  Judges 9.
• * 1.23

  Isa. 29.21.
• * 1.24

  Ministers mo∣lested by end∣lesse and vex∣atious dis∣putes.
• * 1.25

  The endlesse bickerings with Anabap∣tists, &c. now in England.
• * 1.26

  Job 39.14.
• * 1.27

  In the Coun∣cils of Trent & Laterane. 1 Cor. 10.16, 17. 1 Cor. 11.26, 27.
• * 1.28

  Prov. 27.22.
• * 1.29

  The perverse disputings of Anabaptists a∣gainst Infant-baptisme.
• * 1.30

  Mat. 16.18.
• * 1.31

  Ephes. 4.5.
• * 1.32

  Jude 3.
• * 1.33

  The summe of the Anabapt. strength.
• * 1.34

  Mat. 28.19. Acts 16.15. 1 Corin. 1.16. Acts 2.39.
• * 1.35

  The weaknesse of Anabaptists grounds a∣gainst Infant-Baptisme.
• * 1.36

  Acts 2.46.
• * 1.37

  Gen. 17.10.
• a 1.38

  Aug. Ser. 10. de verb. Apost. & Paedobapt. Nemo vobis su∣surret doctrinas alienas: hoc ec∣clesia semper ha∣buit, semper te∣nuit; hoc à ma∣jorum fide acce∣pit; hoc usque in finem perse∣veranter custo∣dit. Tert. de An. c. 39. Tam ex seminis praerogativa, quàm ex institu∣tionis discipli∣nâ.
• b 1.39

  1 Cor. 7.14.
• * 1.40

  The Catholick strength for Infant-Bapt.
• * 1.41

  Gen. 17.13.
• * 1.42

  Rom. 4.11, 12, 13, 17, 18.
• * 1.43

  Gal. 6.10.
• * 1.44

  Origen. l. 5. ad Rom. c. 6. Ecclesia tradi∣tionem ab Apo∣stolis suscepit etiam parvulis dare baptismum. Mat. 22.29. 2 Pet. 3.16.
• * 1.45

  Matth. 28.19. Acts 16.15. & 34. 1 Corin. 1.16. Coloss. 2.11. Aug. de Bapt. cont. Donat. l. 4 c. 23. V••∣raciter conji∣cere possumus, quid valeat in parvulis baptis∣mi sacramentū, ex circumcisio∣ne carnis quam prior populus accepit. 1 Cor. 10.2.
• * 1.46

  Aug. l. 1. de pec. mer. & re∣mis. c. 26.
• * 1.47

  Ecclesia traditi∣onē ab Apostolis suscepit etiam parvulis dare baptismum; sci••∣bant enim illi, quia essent in omnibus genui∣nae sordes pecca∣ti, quae per a∣quam & spiri∣tum ab••ui debe∣rent. Orig. l. 5. ad Rom. c. 6.
• * 1.48

  John 3.5.
• a 1.49

  Psal. 22.27. & 82.8. Isa 2.2.52.15.
• b 1.50

  Mat. 19.13. Mark 10.14. Luke 18.16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eust. Omnes venit per semetipsum salvare; omnes, inquam, qui per eum renascun∣tur in Deum; In∣fantes, & par∣vulos, & pueros, & juvenes, & seniores. Ideo per omnē venit aetatem, & in∣fantibus infans factus, sanctifi∣cans infantes; in parvulis par∣vulus, sanctifi∣cans hanc ipsam habentes aetatem. Iren. l. 2. c. 39.
• * 1.51

  Designati san∣ctitatis, & per hoc etiam salu∣tis, fidelium fi∣lii. Tert de An. c. 39.
• * 1.52

  Quia sunt in omnibus genui∣nae sordes peccatorum, quae per aquam & spiritum abluī debent. Orig. l. 5. ad Ro. c. 6. Hoc ipsum pec∣cati corpus appellatur.
• * 1.53

  Quanto magis prohiberi non debet infans à baptismo, qui recens natus nihil peccavit, nisi quod secundum Adam carnaliter natus contagionem mortis antiquae prima nativitate contraxit, &c. Cypr. ep. ad Fid.
• * 1.54

  Of right rea∣soning from Scripture.
• * 1.55

  1 Corin. 7.14.
• * 1.56

  Matth. 22.29.
• * 1.57

  Matth. 12.5, 8.
• * 1.58

  1 Cor. 9.14.
• * 1.59

  Of the Chur∣ches Catholick custom and te∣stimony.
• * 1.60

  Consuetudo ve∣terū Christiano∣rum optima Scripturarum interpres. Grot.
• * 1.61

  Tert. de bapt. c. 18. De ani∣ma cap. 39, 40. Apostolus ait, ex sanctificato al∣tero sexu san∣ctos procre∣ari, tam ex se∣minis praeroga∣tiva, quàm in∣stitutionis di∣sciplina.

  Infantes desig∣nati sanctitatis, ac per hoc salu∣tis.
• a 1.62

  Cyp. lib. ep. 3. ep. 8. Nulli ho∣minum nato D••i gratia & mise∣ricordia dene∣ganda; una est apud omnes, sive infantes sive majores natu, divini muneris aequalitas. Id. Nam Deus ut personam non accipi••, sic nec aetatem. Id.
• b 1.63

  Cypr. ep. ad Fid. is most large & clear.
• c 1.64

  Hieron. l. 3. con. Pelag.
• d 1.65

  Aug. de pec. orig. c. 40. de re∣mis. pec. c. 9. contra Jul. l. 3. contr. Non. l. 4. epist. 3. ad Volusian. And oft against the Pelagians.
• e 1.66

  Chrysost. hom. 40. in Gen.
• f 1.67

  Athan. q. 91. de Script. Ter mergimus infantem. Theodo. epit. div. dog. cap. de Bapt.
• g 1.68

  Ambr. de Abrah. l. 2. c. 11.
• h 1.69

  Nazian. or. 40. de baptis.
• i 1.70

  Basil. in Tom. 1. exh. ad baptis.
• k 1.71

  Epiphan. haeres. 8.
• l 1.72

  Origen. in Rom. l. 5. c. 6. in Levit. hom. 8. in Lucam hom. 14.
• m 1.73

  Iren. lib. 2. c. 39. epist. ad L••t.
• * 1.74

  1 Cor. 11.16. Contra Aposto∣licam fidem manifestissi∣mam, contra ec∣clesiae ••un••••tis∣simum morem, nemo sentiat. Aug. ep. 28. Matth 18.17. 1 Tim. 3.15.
• * 1.75

  Quisquis Ca∣tholici dogmatis & moris sensum, divinitus per loca et tempora omnia dispensa∣tum, contempse∣rit, non hominem contemnit, sed Deum. Vin. Lyrin.
• * 1.76

  Gal. 1.8.
• * 1.77

  Gal. 4.26. Matth. 28.20. John 14.26. John 16.13.
• * 1.78

  John 13.20.
• * 1.79

  The sin of presumptuous delaying and denying bap∣tisme to Inf∣ants.
• * 1.80

  Gr. Naz. orat. 40. de Baptis. An & eos bap∣tizahimus qui (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) nec damnum nec gratiam sen∣tiunt? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ita pror∣sus, si quod pe∣riculum urgeat. Praestat enim abs{que} sensu (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) sanctificari, quàm sine sigil∣lo & initiatio∣ne abscedere. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.81

  Gen. 17 14.
• b 1.82

  Josh. 5.
• * 1.83

  Ephes. 4.5.
• * 1.84

  Con. African. can. 48. Synod. Capuensis an. 389. Zonar. in Con. Carthag. can. 53.
• * 1.85

  The dangerous effects & prin∣ciples of Ana∣baptisme.
• * 1.86

  Candidissimi pectoris naevus charitatis velo obtegendu••. Aug. de Cypr. errore.
• * 1.87

  Hebr. 10.32.
• a 1.88

  Conc. Carth. v. Milevit. an. 418. can. 11. Qui parvulos recentes ab ute∣ro matris bapti∣zandos negat, Anathema fit. Conc. Gerun∣dense anno 517. Parvuli, si infirmi fuerint, etiam eadem die qua nati sunt, si oblati fuerint, bapti∣zentur. Can. 5. Conc. Braca∣rense an. 572. Praecipiant epis. ut infantes ad baptismum offe∣rant.
• b 1.89

  Tert. de bap. c. 18. Quid fe∣stinat innocens aetas ad remis∣sionem peccato∣rum?
• c 1.90

  Anno 850. de reb. eccl. c. 26.
• d 1.91

  Ludov. Vives in l. 1. c. 27. Aug. de civ. Dei.
• e 1.92

  Bellarm. de Baptis. c. 1. par. 3. So the Coun∣cil of Trent.
• f 1.93

  Naz. or. 40. de Bapt.
• g 1.94

  Propriae, oc∣cultae & priva∣tae opiniunculae, à cōmunis, gene∣ralis, & publicae sententiae auto∣ritate secretae. Vin. Lir. c. 39.
• h 1.95

  Consuetudo matris ecclesia in baptizandis parvulis ne∣quaquam sper∣nenda, nec om∣nino superflua deputanda, nec omnino cre∣denda, nisi Apostolica esset traditio. Aug. ep. ad Volusiam.
• i 1.96

  Aug. l. 1. de pec. mer. & remis. c. 26. Parvulos baptizandos esse concedunt (Pelagiani.) Qui contra autoritatem universalis ecclesiae proculdubio per Dominum & Apostolos traditum venire non possunt.
• k 1.97

  Ep. lib. 3. ep. 8. ad Fidum.
• * 1.98

  The Romish advantages by the divisions and deformi∣ties of the Ch. of England.
• * 1.99

  Phil. 1.18.
• * 1.100

  Acts 17.30.
• * 1.101

  The wide and just distances between the Reformed and Romanists.
• * 1.102

  See B. Bram∣hall, Sir Roger Twisden, Dr. Hammond of Schism.
• * 1.103

  Matth. 17.5.
• * 1.104

  Id pulcherri∣mum quod ve∣rissimum; illud verissimū quod antiquissimum. Tert.
• * 1.105

  Irreconcilable differences be∣tween Reform∣ed Truths and Romish Er∣rors, which are as manifest and obstinate.
• * 1.106

  Papists perti∣nacy against the true Ca∣non of Scri∣pture.
• * 1.107

  Dr. Cosins his late History of the Scriptures.
• * 1.108

  Cajetan in c. 10. Estheri.
• * 1.109

  Aug. de civ. Dei c. 36. & cont. 2. Gaudentii epis. c. 23. Hieron. in Pro. Gal. & ad De∣metriad. Ruffi. in Symb.
• * 1.110

  1 Corin. 14 9. 1 Cor. 14.19.
• * 1.111

  Jerem. 51.9.
• * 1.112

  The sacrilegi∣ous obstinacy of Romanists in the Lords Supper, as to the Cup, &c.
• * 1.113

  Olim omnes fideles qualibet die cum sacer∣dote corpori & sanguini Christi communica∣bant. Durand. Rat. off. div. l. 4.
• * 1.114

  Roman obsti∣nacy and credulity in Transubstan∣tiation.
• * 1.115

  B. Ushers An∣swer to the Je∣suits Chal∣lenge about real Presence. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Iren. l. 1. c. 9.
• a 1.116

  Lib. de corp. & Sang. Christ. Who lived an. 850. Videtur agnus in mani∣bus, & cruor in calice, &c.
• * 1.117

  Exod. 12.21. 1 Cor. 5.7. 1 Cor. 0.4. Ezek. 37.11. Gen. 41.26. Dan. 4.22.
• * 1.118

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Bertramus li. de corp. & sang. Christi. Panis ille vinumque figuratè Christi corpus & san∣guis existit.
• * 1.119

  Conc. Later. c. 1. Christi cor∣pus & sanguis in Sacramento altaris sub spe∣ciebus panis & vini veraciter continentur; Transubstanti∣atis pane in cor∣pus & vino in sanguinem di∣vina potestate.
• * 1.120

  1 Cor. 10.17. 1 Cor. 11.27.
• * 1.121

  Rev. 18.4. Mal. 15.3, 6.
• * 1.122

  Joh. 14.21, 24.
• * 1.123

  Necessary se∣paration and distance from Rome, without uncharitable∣nesse. 1 Joh. 1.5. & 4.8.
• * 1.124

  2 Tim. 3.16.
• * 1.125

  Zach. 3.3, 4.
• * 1.126

  1 Cor. 13.
• * 1.127

  1 Pet. 4.8.
• * 1.128

  1 Cor. 8 7.
• * 1.129

  Vid. Papists reply to Cha∣rity mistaken, against Dr. Potters offer of Charity.
• * 1.130

  Gal. 6.10.
• * 1.131

  Two grand Obstructions of all Christi∣an accommo∣dation in these Western Chur∣ches.
• * 1.132

  Mat. 28.2.
• * 1.133

  1. Great Bar, The Roman Pride.
• * 1.134

  Rev. 2. & 3.
• * 1.135

  2 Great Bar, The transports of Reformers.
• * 1.136

  See M. Hookers Preface to his Eccl. Pol.
• * 1.137

  The equity & charity of se∣vere and sacri∣legious Refor∣mings.
• * 1.138

  Sir Ed. Sands's Survey of the Western Chur∣ches.
• * 1.139

  Acts 3.6.
• * 1.140

  1 Tim. 5.17.
• * 1.141

  The excuses and pleas for sacrilegious excesses an∣swered.
• * 1.142

  Answ.
• * 1.143

  Sacriledge a great pest to Religion and stop to Refor∣mation.
• * 1.144

  Titus 1.10.
• * 1.145

  1 Tim. 6.10.
• * 1.146

  2 Tim. 3.3.
• * 1.147

  Job 31.12.
• * 1.148

  Num. 16.39.
• * 1.149

  See the excel∣lent History of Scotl. by the Arch-Bish. of S. Andr. in the life of Mr. Knox.
• * 1.150

  B. Andrew's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dr. Baziere, Sir H. Spelm. Sir Ja. Semple, and others a∣gainst Sacri∣ledge.
• * 1.151

  Malac. 3.8. Qui sacrum sa∣crove consecra∣tum clepserit rapscritque par∣ricida esto. Lex 12. Tab. l. 1. cod. Justin.
• * 1.152

  Rom. 2.22.
• * 1.153

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Cl. Alex. Tetriùs peccat Deum Iudifi∣cans quam neg∣ligens. Isid.
• * 1.154

  Sit anima mea¦cum Philoso∣phis.
• * 1.155

  Prov. 3.9. Mal. 1.10. Mal. 3.8. Prov. 20.25. Eccles. 5.4.
• * 1.156

  Prov. 20.25. It is a snare to the man who de∣voureth that which is holy, and after vows maketh inquiry.
• * 1.157

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Callidè inter∣vertere aut surripere quip∣piam, ne ad domini no∣titiam & usum perveniat.
• * 1.158

  The insati∣ableness of sa∣crilegious spi∣rits unrepres∣sed.
• * 1.159

  Hist. of Hen. 8.
• * 1.160

  Josh. 7.12.
• * 1.161

  2 King. 23.11.
• * 1.162

  Sacrilegi Diis exosi, homini∣bus infames. Valer. Ma.
• * 1.163

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ventriloqui. Isa. 8.19.
• * 1.164

  In Sir H. Spel∣mans discourse of Sacriledge. MS.
• * 1.165

  Euseb. l. 10. c. 5. Hist.
• * 1.166

  1 Sam. 21.5.22.18.
• * 1.167

  Pleas for Sa∣criledge an∣swered.
• * 1.168

  Mal. 3.
• * 1.169

  Acts 5.35. Ye men of Isra∣el, take heed to your selves what ye intend to do, as to these men. John 19.23.
• * 1.170

  2 King. 18.16.
• * 1.171

  Josh. 7.
• * 1.172

  See B••chartus Geog. S. de Sicul. phoenicibus. l. 1. c. 28. Qui super im∣positi spirans per montis hia∣tus. Aeter••os vo∣mit ore ignes. En celadi bustum qui saucia membra revinctus Spirat inexhaustū fla∣granti pectore sulphur. Clau∣dian. de Aetn.
• * 1.173

  Object.
• * 1.174

  Answ.
• * 1.175

  Dan. 5.2.
• * 1.176

  Hab. 2.11.
• * 1.177

  Eccl. 10.8.
• * 1.178

  Jerem. 35.
• * 1.179

  1 Timoth. 6.5.
• * 1.180

  Object. Plea against Restitution from indemni∣ty of the Pur∣chasers. 2 Chron. 25 9.
• * 1.181

  Answ.
• * 1.182

  The Romanists discourage∣ments as to the Reformed Re∣ligion by Sa∣criledge.
• * 1.183

  The evil eye of some Refor∣mers against materiall Churches.
• * 1.184

  A plea for PAULS and o∣ther Churches in England.
• * 1.185

  2 Pet. 3.
• * 1.186

  Psal. 83.12.
• * 1.187

  Objection. Matth. 26.8.
• * 1.188

  Ans.
• * 1.189

  Prov. 3.9.
• * 1.190

  1 King. 8.27. Act. 17.24.
• * 1.191

  Prov. 8.31. Rev. 21.3.
• * 1.192

  Mat. 3.
• * 1.193

  Mark 14.15.
• * 1.194

  John 12.6. Acts 5.3.
• * 1.195

  Of pious mu∣nificence be∣coming Chri∣stians.
• * 1.196

  Malac. 1.8.
• * 1.197

  2 Sam. 24.24. Isa. 3••.5, 6.
• * 1.198

  Matth. 2.
• * 1.199

  Isid. l. 8. Ety∣mol. Magnificentiam & cultus & sermonis ad De∣orum & religi∣onis honorem homines prim•• excogitarunt: Hinc templa Deûm privatis domibus pul∣chriora, simula∣cra corporibus humanis am∣pliora, laudes eorū august••ori eloquentia ce∣l••brabantur, certis numeris inclusae; Inde vatum & poe∣tarum versus, & Hymni ad Deos, &c.
• * 1.200

  Hag. 1.4.
• * 1.201

  Mark 14.4.
• * 1.202

  Phil. 2.
• * 1.203

  Dan. 4.29.
• * 1.204

  The main hinderances & unlikelihood of a conjuncti∣on between Protestants & Romanists.
• * 1.205

  Deut. 14.21.
• * 1.206

  Roman inte∣rests advanced by the petty factions of su∣per-Reformers of Religion.
• * 1.207

  Eccles. 7.16.
• * 1.208

  Rom. 2.22.
• * 1.209

  Ps. 59.6.
• * 1.210

  2 Tim. 3.9.
• * 1.211

  Finis operantis & operis.
• * 1.212

  The danger of divided parties in Re∣ligion as to the civill in∣terests of England.
• * 1.213

  See the History of Jack Cade and War Tile•• lately set forth.
• * 1.214

  See the Histo••y of Hacket and Coppinger, in M^r. Camb∣dens Elizabeth.
• * 1.215

  Aug. Epist. ad Victor. nū, 122.
• * 1.216

  R••ssidius in vi∣tâ Aug.
• * 1.217

  Set forth by S••eidan, in his Comm.

  By others of late in English
• * 1.218

  Rev. 9.7, 8.
• * 1.219

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.220

  History of the Netherlands.
• * 1.221

  Jos. 10.24.
• * 1.222

  1 Tim. 5.17.
• * 1.223

  1 Cor. 12.28.
• * 1.224

  Psal. 68.11.
• * 1.225

  Deut. 22.10.
• * 1.226

  Deut. 22.9, 11.
• * 1.227

  1 Cor. 11.16.
• * 1.228

  Magis perturbat novitas, quàm prodest veritas.
• * 1.229

  1 Sam. 6.10.