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

CHAP. X.

* 1.1THus we see every party or side, however it justifie or magnifie it selfe, yet it falls under either the blame or jealousie of its rivals, as defective or ex∣cessive; yet not so much in the fundamentals of Re∣ligion, or main points, either for Doctrine, Worship, Duty, or Manners, as chiefly in matters of Ordination, Discipline, and Government: Nor is the difference here so broad, that any side denies them as necessary both in the parts and whole, in greater and lesser proportions, for the Church of Christ; but the reall dispute is, who shall mannage and execute them, in whom the chief power and Authority shall reside, whether eminently in Bishops, or solely in Pres∣byters, or supremely in the people, as the Alpha and Omega, the first recipient and the last result of Church-power.

All sides (except Fanaticks, Seekers, and Enthusiasts) seem to agree, as in the Canon of the Scripture, so in the soundnesse of the faith, in the sanctity of divine mysteries, in the celebration of them by such as are some way ordained and authorised for that holy ser∣vice; also in the participation of them by such onely as are in the judgement of Charity worthy or meet to be partakers of them. All agree in the main Christian graces, virtues, and morals required in a good Christians practise; yet still each party is suspected and reproched by others: the brisk Independent boasts of the Liberty, sim∣plicity, and purity of his way, yet is blamed for Novelty, Subtilty, Vulgarity & Anarchy; the rigid Presbyterian glories in his Aristocra∣tick Parity and levelling community, which makes every petty Pres∣byter a Pope and a Prince, though he disdain to be a Priest, yet is tax∣ed for petulancy, popularity, arrogancy and novelty, casting off that Catholick and ancient order, which God and Nature, Reason and Re∣ligion, all civill and military policy, both require and observe a∣mong all societies.

Episcopacy justly challengeth the advantages, right and honor of Apostolick and Primitive Antiquity, of universality and unity, be∣yond any pretenders; yet is this condemned by some for undue in∣crochments and oppressions upon both Ministers and peoples inge∣nuous Liberty, and Christian priviledge, by a kind of secular height and arbitrary soveraignty, to which many Bishops in after-ages have been betrayed, as by their own pride and ambition, so by the indul∣gence of times, the munificence of Christian Princes, and sometimes by the flatteries of people.

Take away the popular principle of the first, which prostrates Go∣vernment to the vulgar; Take away the levelling ambition of the second, which degrades Government to a very preposterous and unproportionate parity; Take away the monopoly of the third, which seems to ingrosse to one man more than is meet for the whole: each of them will be sufficiently purged (as I conceive) of what is

most dangerous or noxious in them, for which they are most jea∣lous of, and divided from each other. Restore to people their Li∣berty in some such way of choosing, or at least approving their Mi∣nisters, and assenting to Church-censures, as may become them in reason and conscience; restore to Presbyters their priviledges in such publick counsel and concurrence with their Bishops as may become them; lastly, restore to Bishops that Primitive precedency and Catholick presidency, which they ever had among and above Pres∣byters, both for that chief Authority or Eminency which they ever had in ordaining of Presbyters and Deacons, also in exercising such Ecclesiasticall Discipline and Censures, that nothing be done without them: I see no cause why any sober Ministers and wise men should be unsatisfied, nor why they should longer stand at such di∣stances and defiances; as if the Liberties of Christian people, the Privileges of Christian Presbyters, and the Dignity of Christian Bi∣shops were wholly inconsistent; whereas they are easily reconciled, and, as a threefold cord, may be so handsomely twisted together, that none should have cause to complaine or be jealous, all should have cause to joy in and enjoy each other: Bishops should deserve their eminency with the assistance, counsel and respect of their Presbyters; Bishops and Presbyters might enjoy the love, reverence and submis∣sion of Christian people; both people and Presbyters might be blessed with the orderly direction and fatherly protection of the Bi∣shops; all should have the blessings of that sweet subordination, harmo∣ny and unity which best becomes the Church of Jesus Christ, both in the Governors and Governed, in Ministers and People; where∣in we see the most Antiepiscopall Presbyters and refractory people cannot but be so sensible, by their own sufferings, of the want of some principle of order, some band of unity, and some ground of due Authority among them, that they are forced to make use of some Moderator, Chaire-man or Prolocutor, as a kind of temporary Pilot, and arbitrary Bishop; there being no regular moving of popular bo∣dies in Church or State without such an head or President (as the rudder of a ship,) whose order as it is usefull, so then most when it is fixed and confirmed with a valid power and venerable authority, which are the maine wheeles of all Government.

As for the Sacramentall scrutinies and other holy severities to be used in any part of Christian Discipline, with charity and discretion;* 1.2 however the Presbyterian and Independent preachers have very much sought in this point to captate popular applause, and exalt them∣selves above measure, as if they exacted farre greater rigors of pre∣paratory sufficiency and sanctity, than the Episcopall Clergy ever did or do either require or practise;

Yet is this but either a vapour, or a fallacy, or a calumny, in respect of the constant judgement and generall practise of the best of those that were and are of the Episcopall judgement, and hold Communion with the Church of England. For these do (according to the pious and prudent appointment of the Church of England,) not onely pro∣fesse,

but strictly injoyne, and seriously exact of others, as they practise themselves; First, competency of sound knowledge in the fun∣damentals of Religion, as to faith and obedience to God and man; which may be saving, though it be but plaine, and no lesse sanctifying and sincere, though it have lesse of that subtilty, curiosity and sub∣limity, which some preachers pretend to, and exact of their Sera∣phick Disciples, who must seem to fly before they can well go: Secondly, the Episcopall Clergy require pure hearts, good consci∣ences, faith unfeigned, charity without dissimulation, an holy and or∣derly profession, and in summe, an unblamable life becoming the Gospel.

In cases of grosse ignorance and reall scandall, they abhorre and a∣void, as much as any, to admit men (profana facilitate) with a pro∣fane easinesse,* 1.3 as St. Cyprian speakes, to the profaning of the Lords body and Blood. They do not knowingly and willingly cast pearles before swine, or holy things to dogs, as the same Father speaks. No, the learned and Godly Episcopall Ministers are and ever have been as zealously intent as any, to preach the Gospel plainly, powerfully, to all; to Catechise and instruct diligently the younger sort; to examine carefully the first candidates and ex∣pectants, before they are entred into the list or Catalogue of Com∣municants, or admitted to the Lords Supper, being self-examiners as to their faith, repentance, charity, sincerity; they exhort, admonish, comfort, reprove, yea suspend and refuse some, according to that power which their place and duty requires of them. Not that they love or affect to be either arbitrary, sole or supreme in their cen∣sures and suspensions or excommunications, well knowing both their own passionate frailties, and other mens touchy impatiencies; and therefore they desire and are glad to be guided and governed by others, as under authority, both to be asserted by, and responsi∣ble in all things to them as their lawfull superiours, to whom appeales properly may and ought in reason to be made either by themselves, or any of the people, in cases of Ecclesiastick injuries by excesses or defects.

As for speciall grace and effectuall inward conversion, which some men now so much urge as the onely mark of their Members and Di∣sciples, the Episcopall Ministers do as earnestly pray for it, and zealously labour to effect it (as workers together with God) in peo∣ples hearts, as any the most specious Presbyterians or Independents. They are heartily glad to find any signes or shewes of grace, much more any reall fruits and effects of Gods Spirit in Christians lives and deeds, as the most pregnant tokens of true grace, and the best grounds of the judgement of Charity: but they do not pretend to any spirit or gift of infallibly discerning grace in other mens hearts; nor do they affect either to make or to glory in impossible scrutinies into mens consciences; nor do they Pharisaically and pragma∣tically exercise Magisteriall censures, either alone or with others, in any consistory, conventicle or congregation of Elders, or Priests or

People, as to those inscrutable points of true grace, or of the Spirit of God in mens hearts, which is the secret of the Lord, conceiving that the visible polity and outward communion of the Church of Christ do not depend upon any such characters or discriminations of grace, (which are inward and invisible, known to none but Gods and a mans own spirit) but upon such a confession with the mouth,* 1.4 and profession in the outward conversation, as are both discernable by mans judgement of charity, and approvable both in reason and Religion, as sufficient grounds for Church-Communion, according to the example of Christ toward Judas, and of the Apostles toward Simon Magus, both which were admitted to visible Church-fellow∣ship, to the Lords Supper and to Baptisme, not for the true grace they had, but for the outward confession and profession they made to believe in Jesus Christ and to embrace the Gospel.

Whereas the inward grace is as easily pretended by specious Hy∣pocrites, as it is believed by credulous Christians,* 1.5 when they list to comply with and flatter one another in the way of soft and formall expressions, or of false and affected Language; which may easily have God and Christ, grace and Spirit on mens tongues, when these are far from their hearts.

Da populo phaleras, lay aside the late fine words and flourishes used by some Presbyterians and Independents, who would seem more pre∣cise and devout than all other preachers; come to solid truths, to holy lives, to good works, to self-denying and mortifications of potent lusts, as the best discoveries of gracious hearts; God forbid any of them should in these grand and costly realities, (whatever cheap formalities or phrases others affect) go beyond the practise and expe∣rience of worthy Episcopall Divines, and other Christians of their adherency and communion, who hardly believe that these very professors of such new modes of Religion, these exactors of new rigid experiments, as to inward grace, as if it were to be tried by mans day or Tribunall, do (in earnest) find themselves much improved in any Spirituall gifts, graces or comforts, since they peremptorily for∣sooke the Communion of the Church of England. In opposition to which they have had either no Sacraments for these twice 7. yeares, or onely after such a new way of partiall discriminations, as lookes very like uncharitable schisme, censorious and imperious faction.

Divines of the Episcopall perswasion do indeed modesty and humbly content themselves with the Scripture discoveries and Primitive characters of Saintship, with what then first intitled Chri∣stians to a Christain visible communion or Church-fellowship as Saints in profession. They count it no shame to be sometimes cha∣ritably deceived as to true grace in others, but a great sin and shame to be uncharitably censorious, flatteringly confident of some, and needlesly severe to others. They see that the pretenders to be so great criticks in this new way of trying either Ministers or Church-Members, are (many times) grosly and childishly abused by some mens crafty insinuations and pretensions; otherwhile they are un∣christianly

rigid, and incredulously severe against other mens sober professions and unblamable lives. They well know that mans eye can look no further than the outward appearance, the polished case of mens confessions & conversations,* 1.6 God onely looks into the Cabinet of mens hearts and consciences. They judge it a great pride and po∣pular arrogancy in such pittifull men, (who were and are but very obscure Masters in Israel,) to set up this new court or inquisition of (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) Heart-discoverie, which is a very High-Commission in∣deed, yea a very high presumption, when poor men have no such Power, Authority or Commission given them from God, no precept or pattern in Scripture; where we know that the Master of the har∣vest (the blessed God) tolerates, as to mans Discipline, those to grow in the same field of his visible Church in this world, who differ as much in point of true grace, as wheat and tares do in their nature and worth. So that as the curiosity and confidence of Episcopall Divines is far lesse than that of those other preachers, so their can∣dor, modesty and charity is much more becoming wise, grave and sober Ministers; whose care must be humbly to do that work which God hath required of them, and to leave his own operations, discove∣ries and judgements to his all-seeing eye and Almighty power, as St.* 1.7 Cyprian expresseth the sense and practise of Christian Bishops and Presbyters in his time, as to Church-scrutiny and examina∣tion.

The strictnesse of worthy Episcopall Divines is such in things that are rationall, grave, wise, and truly religious, that no man ex∣ceeds their desires, designes, endeavours and principles, in sound∣nesse and diligence of preaching, in the warmth and discretion of praying, in the sanctity and solemnity of celebrating Christian myste∣ries, in the serious dispensation of Ministeriall power, and the use∣full execution of Church-censures or Discipline, even to fasting, prayers, teares, penitentiall mortifications in themselves, and due restitutions to others in cases of injury, so for reconciliation and some speciall works of bounty and charity, which may testifie a self-re∣venge, and most satisfaction to others.

They are ambitious to excell in nothing more than in well-doing, and patient suffering, in all the waies and offices of Piety, Humility, Obedience, Peace and Charity; yea such is their moderation, con∣cession, and recession from their wonted practise and indulged privi∣ledges or power by mans law, that they not onely approve, but desire the joynt counsell and concurrence of grave and worthy Pres∣byters in all things of Ecclesiastick Ministry and publick concernment; yea they allow Christian people their sober Liberty, as of presence and conscience, so of objection and approbation, in all proceedings where they are interessed; that they may either fairely testifie their full satisfaction, or else produce the grounds of their dissatisfaction, in all things that concern their advantages in Religion. All which the glo∣rious Primate of Armagh testifies in his late printed Treatise of re∣conciling Episcopall and Synodicall power in the Church-Govern∣ment.

If the earnest pleaders for Presbytery, and the sticklers for Inde∣pendency, which are the professed extirpators of Episcopacy, had the same equanimity and calmnesse in them as the moderate Epis∣copall men have, I do not see what could hinder them from giving the right hand of fellowship to each other: certainly it cannot be the reall concernments of Christs glory, and the good of Christian soules, but particular factions, oblique biasses, and some partiall po∣pular respects, which continue such mis-understandings, distances and animosities between the Episcopall Divines, the Presbyterian Preachers, and the Independent Teachers; who thus severed from each other lose all the great advantages and blessings which they and the whole Church might enjoy, if they could wisely, humbly and meekly close in one subordination and harmonious order, as did all Christian Bishops, Presbyters, Deacons and People in Primitive times; of which St. Ignatius, Irenaeus, Tertullian, St. Cyprian, St. Ambrose, St. Austin, St. Jerom, with many other writers, give us a thousand clear instances and happy experiences.

The inordinate heates of the chief patrons and ring-leaders, as to any of these new waies and parties, would soon allay and coole, if their petty policies, secular interests, self-seekings and popular compla∣cencies were wholly laid aside; if these wedges were once pulled out of mens hearts, their hands would soon close together: Momentary advantages would soon give way and vanish, if all Ministers were possessed with that great and good Spirit, which directs all believers to things that are eternall, chiefly looking at Gods glory, Christs ho∣nor, the Churches peace, and the salvation of all mens souls. Petty spirits, opinions and projects are the pests of the Church and of Chri∣stian Religion; these betray it to the enemies of it, such as seek to abase it, to divide it, and to destroy it.

Notes

• * 1.1

  The reconci∣ling of the re∣all interests of Episcopacy, Presbytery and Indepen∣dency.
• * 1.2

  Of Sacramen∣tall scrutinies to be used.
• * 1.3

  Cypr ep. 10. & 26. Prosanâ sacili∣tate Sanctum Christi corpus prosanare.
• * 1.4

  1 Cor. 2.10. 1 Joh. 4.2, 13. Rom. 10. 9, 10.
• * 1.5

  Acts 8.13.
• * 1.6

  1 Sam. 6.7.
• * 1.7

  Facies singulorū videmus, corda sc••utari non possumus; d•• his judicat occulio∣tum scrutator, c•• to venturus, & de arcanis cordis jud ca∣tu••us. Cyp. ep 53.