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. XV.

* 1.1THerefore is our Religion so miserably lapsed and de∣cayed, through the ignorance, negligence and impu∣dence of men, because it hath not for these many yeares been under such hands as are most proper ei∣ther for its care and preservation, or its cure and reco∣very. Courts of Princes and Councels of State, the Spirit of Armies and the Genius of Parliaments, are not (alone) apt agents or instru∣ments for this work, though they may be happy promoters, and au∣thoritative designers and contrivers of it. Saint Ambrose and others of the Ancients observe, that it never went well with the sound part of the Church, when the disputes of Religion (as between the Arri∣ans and the Orthodox) were brought into Princes Courts, and deter∣mined by their Counsellors and Courtiers.

It was not more piety and modesty than prudence and generosity in Constantine the Great, when he had conquered Licinius with other enemies, and entirely obtained the Roman Empire, when he had power absolute and soveraign enough to have made what Edicts he listed for Religion, yet that he then called the Bishops of the Church throughout the Roman world,* 1.2 and other venerable Teachers atten∣ding them, to discusse the differences in Religion, to compose the breaches, to allay the jealousies, to reforme the disorders, to search and establish the true faith, to confirme the ancient Government, to adde vigor to the just Discipline of the Church, and due authority to its true Pastors or Bishops. All which were happily done by the wisdome, piety and moderation of the famous Nicene Council, in which Constantine himself was oft present as to his person and Counsell, though he never voted or determined any thing of Re∣ligion among the Fathers of that glorious Assembly, lest he should seem to over-balance or over-awe the truth by his authority, or to eclipse the Church by the State.

This, this was that Primitive and Catholick way of Ecclesiasti∣call Councills and Synods, used first by the Apostles, and after by all their successors, the Martyrly Bishops and Pastorly Confessors of the Church, which endured the fiery trialls of heathenish and hereti∣call persecutions, who had Ecclesiasticall Councills and Synods of Church-men for their reliefe and remedy, before they had the fa∣vour of Christian Princes for their refuge or defence.

To this proper method for Reforming of any Church and re∣storing Religion,* 1.3 all Princes that were true Patrons and Protectors of the true Church have applied their powers and counsels for the re∣pairing of decayes, rectifying disorders, condemning heresies, vin∣dicating fundamentall truths, composing differences, and restoring peace in the Church of Christ; calling together such Synods and conventions of the Clergy as did beare most proportion to those inconveniences or mischiefes which they sought to remedy, either in greater or lesser circuits, according as the poyson and infection of Heresie or Schisme had spread it self. The welfare of Religion and healing of the Church of Christ was never (heretofore) left to every private Christians fancy, or to particular Presbyters, nor yet to single Bishops, to act according as their opinions, passions and inte∣rests might sway them; nor was it ever betrayed into the hands of onely secular men, either Civill Magistrates, or Gentlemen, or Trades∣men, who are as fit (generally) for Church-work, as Clergy-men are to marshall Armies, or to manage battels. The building of Gods Tabernacle and his Temple required men of extraordinary gifts and excellent Spirits, proper and proportionate to those works: As the Leviticall Priests of old did judge, not onely of plagues and leprosies,* 1.4 but of all controversies about the Law and Religion, to whose deter∣mination all men were to submit under paine of death.* 1.5 And as Aaron standing between the living and the dead stopped the spreading of a plague and mortality among the people; even so hath the Lord ordained the Evangelicall Ministers to be as shepherds, feeders, de∣fenders and rulers in his Church; also as Physitians and Fathers of the flock of God, whose lips ought to preserve knowledge so as to discerne both the contagion and the cure, applying (as their duty is) such (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) sound Doctrine and Discipline, as are both wholesome food and healing physick. Certainly all other Lay-undertakers and tamperers with Reformation and Religion, are but as Empiricks and Mountebanks, having neither that ability nor that authority which is requisite in Religious undertakings: But after much paines and charge they alwaies leave Reformation and Reli∣gion, Church and Clergy, more unsearched and unsound, unbound and ulcerous, than they found them: God never following those with the blessing of the end, who disdaine to use those orderly meanes which his holy wisdome hath directed them to; who lay the Ark of God upon the cart,* 1.6 and think to draw it by the beasts of the people, when it should be orderly and solemnly born by the shoulders and hands of those that are consecrated to that holy service as the Priests of the Lord: which method is not onely more for the honor and solemnity of Christian Religion, than for the glory of the bles∣sed God, that his name might be sanctified even before the world, in the managing of true Religion, not flightly or slovenly, not with unwashen hands and preposterous confusions, but with that holy re∣spect and humble reverence which is due to the Majesty of that God and Saviour whom Christians professe to worship.

Tis ridiculous for Princes and States-men to have the best Mu∣sitians for their pleasure, the most learned and experienced Physi∣tians for their bodily health, the most able and renowned Lawyers for their secular Counsels, the gallantest souldiers for their milita∣ry officers, the best Mathematicians for their Engineers, and the best Mariners for their Pilots, that so these things might succeed to their worldly honor and happinesse; and (yet) in matters of Religion to content themselves either with no idoneous Physitians and fit medicines, or with such quacking applications and applicators as are no way apt for the work, having neither skill nor dexterity to han∣dle so tender, yet so dangerous, sores and wounds as those of Religi∣on many times are, not onely affecting the heads of men, but co∣ming neerest the very hearts of them: yea and I may say these Church-distempers affect the very heart of Christ himself, both God and man.

We find secular Magistrates and Judges many times (with He∣rod and Pilate) ready to set Christ at nought and condemne him; souldiers we know have mocked him,* 1.7 buffeted him, crucified him, and parted his garments among them: But they were his choise Apostles, with other ordained Ministers, that professed and preached him. These, these first planted, fenced and watered Christian Reli∣gion; these preserved, propagated and pruned the Church of Christ to this day, as the husbandmen or labourers of Christs own sending into his vineyard, as workers together with God in the great work of saving soules: with these Apostles and Ministers he promised to be (meaning them and their true successors) to the end of the world; as he hath been to this day, never failing to assist Godly Bishops and other faithfull Presbyters of his Church, to do his work, as in pri∣vate so in publick, when they did orderly meet as his servants, in his name, to his glory and his Churches good, suffering themselves to be impartially guided by his word and Spirit, without serving the factious interests and sinister policies either of Prince or peo∣ple.

Then, then was it that Councils and Synods appeared to all sober-minded and humble-hearted Christians as the Starre did to the wise men at Jerusalem,* 1.8 guiding them to Christ with exceeding great joy, in orderly waies of truth and peace becoming Christian Mi∣nisters and people; which was the blessed effect of the first Church-Council we read of,* 1.9 where James Bishop of Jerusalem with the Apo∣stles of the Lord (as chief) and other Elders or Presbyters, being met in the presence of Christian people, did so consult, discusse and resolve the dissensions then risen in the Churches, as to send their determinations with this style and title, It seemed good to the holy Ghost and to us:* 1.10 whose Canons were read and received not one∣ly with reverence and conscience, but with joy and consolation. So welcome and usefull to all good Christians are those meanes which are fitly and wisely applied, after Gods method and the Apo∣stles pattern, to the reliefe and recovery of the Church.

The care of summoning and convocating such Ecclesiasticall Par∣laments when need requires, is worthy the piety and Majesty of Christian Princes and soveraigne Magistrates, in whom that Au∣thority resides, as nursing Fathers of the Church: but certainly the management and transaction of Religious affaires in them by way of devotion, disputation and determination, is the proper work of Church-men, that are Godly, Learned, Wise and Honest, both of Bishops as fixed and chief Rulers of the Church, and of grave Pres∣byters as the Representees of the other Clergy, chosen, deputed, intrusted and empowered by them, fully and freely to deliberate and determine in those great concernments, as Gods word and their own consciences shall direct them, without any to over-awe them or to dictate to them.

I am not ignorant of the jealousies and prejudices that many (even wise and good Christians) have of such Assemblies, Synods, Convocations or Councils, as are made up onely of Ecclesiasticks or Clergy-men: Whose oft unhappy successes Gregory Nazianzen (that great Divine, and good Bishop) complaines of in his dayes, when the Arrian faction, by the partiality of Emperours infected with their poyson, strongly vyed in their Conventions against the Orthodox deci∣sions, the ancient Faith and Catholick customes of the Church, setting up ever and anon in their juncto's and conventicles (as St. Hilary expresseth it) Diurnall Creeds and Menstruous Faiths, being many times but (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) theevish Synods, furtive Conven∣ticles, suborned and slavish Assemblies, either transported by hu∣mane passions, or biassed by partiall affections, or levened with popular factions, or over-awed by secular powers and sacrilegious policies, which made such conventions, as the hills of the robbers, predatorious oppressors of true Religion, pillagers and spoilers of the Church of Christ, of which too many sad instances have been in ancient and later daies both at home and abroad.

Especially when such Assemblies meet not summoned by lawfull Authority, not chosen with Ecclesiastick freedome, not sitting with completeness of members, not voting or disputing with rationall, ingenuous and Christian liberties: but all things must be carried not after the Nicene but Tridentine fashion, as if the holy Ghost were sent to the Assessors in a carriers cloke-bag, or a souldiers knap∣sack; the most learned and sober men must be mute, and not dare freely to speak their minds, without being posted and exposed to popular hatred, even to the outraging and hazard of their persons, unlesse they speak to that key and tune to which the organe of facti∣on is set.

These methods of Church-Councils and Assemblies, I confesse, are so Mechanick, so Tyrannick, so Satanick, that nothing is more mischievous to the Church of Christ and true Religion, whose con∣dition instead of being thus mended, is alwaies marred and betrayed to further errors, factions and confusions. I pray God deliver his Church from such Conventions, where either Lay-men shall over-number

and over-awe the Clergy, or Clergy-men shall vassalate their consciences to gratifie any potent party and novell faction, to the prejudice of that truth, faith, order, ministry and government which were once delivered to the Churches of Christ. Not onely England, but all Christendome hath cause to curse the day when such snares and stratagems of Satan began to be laid in Synods and Assemblies, from thence to take effect on the whole, or any part of the Christian Church; as eminently in the second Council of Nice, the last of Trent, and that at Westminster: the first setting up Ima∣ges in Christian Churches, to the scandall of Religion; the other a thousand new imaginations never owned before as of Christian faith; the last, which is the first of any that cryed down Episcopacy or Prelacy.

But the abuses incident to good things, through the distempers of men and evill hearts, must not exterminate or deprive us of the right use of them; for then we should not onely forsake our wits and reason, but our meat and drink, our clothes and sleep, yea and the light of the Sun, and breathing in the aire, yea our very Sacraments and Scriptures, our frequent Sermons, and extemporary as well as set prayers, yea & our Presbyters as well as our Bishops; for in all these hony-combes or hives, do hornets, wasps and drones ve∣ry oft shrowd themselves; by these, as St. Austin observes, all er∣rors, heresies and schismes seek to support and shelter them∣selves.

But where such Ecclesiasticall Synods and Councils as were the first so famous Generall ones, of Nice, Ephesus, Chalcedon and Constantino∣ple (besides many other Provinciall and Nationall Synods, in Asia, Africa and Europe, also here in our Britany, of which the most learned Sir H. Spelman hath given us a liberall account, as Sirmondus of those in France▪) where, I say, they were lawfully called by the chief Magistrate, or freely convened by the Bishops consents, and impartially managed, with the feare of God and love of his truth, so as becomes men of learning, gravity and good conscience, in so grand concern∣ments as import the peace of the Church, the satisfaction and sal∣vation of mens soules: in these cases it cannot be denyed, nor sufficiently expressed, with how happy successes God hath alwaies blessed those meetings; their pious results and peaceable determi∣nations being the votes of that publick Spirit of Christ, to which the private Spirits of all true Prophets and Preachers, no lesse than of Christian people, will, as they ought, be subject: Truth and Peace have for many yeares after flourished in those Churches that have been most blest with the frequency of such Synods. As frequency of Parlaments, when they are as they ought to be, (the highest, fullest and freest Counsel of the Nation) is the best preservative of our civill peace, and of the vigor of our Lawes; so would frequent Nationall Sy∣nods (rightly constituted and managed) be, as I formerly demon∣strated, the best Conservators of the purity, peace and proficiency of our Religion as Christian and Reformed.

When Convocations of Ministers should meet and sit, not onely for forme and fashion, to be the Umbra's of Parlaments, to put on their gownes, to tell the clock, and to give their monies, but to look seriously and effectually into the state of Religion, that it suffered no detriment by any practise or pretention, by profanenesse or super∣stition, by any defects or excesses, under the colours of affected no∣velty, or antiquated Antiquity; if the hand that held the scale and standard of Religion, were here fixed by Authority, that Nationall Synods should be the Conservators of Religion, it is not imagina∣ble how much all worthy Ministers would study to improve their studies and imploy their parts to increase their gifts and graces, that they might be meet helps in so grand and publick services for God and his Church: such as now are like bitten and over-dopped shrubs, would then grow to the procerity of tall trees and goodly Ce∣dars.

What is there so great, so glorious, so usefull,* 1.11 so advantageous for Religion and the good of the Church, that might not here by many acute eyes, diligent hands, able heads and honest hearts be effected?

1. How might all new opinions, which the luxuriancy of mens imaginations are prone to conceive and bring forth, (it may be with no evill minds, as honest women oft do monstrous births) be here timely and duly examined, and either smothered or allowed to live, being either fully confuted or seriously confirmed?

2. How might the purity, solidity and profundity of true Doctrine here be contained and maintained, as the waters for the Temple were in the brasen Sea?

3. How might the first Catechisticall principles or foundations, with the second and third storyes of Religion, be here methodically digested and prepared for the use of all sorts of people, younger and elder?

4. How noble an appeale and impartiall a Sanctuary would both Doctrine and Discipline here have; which none could in reason or modesty either wave or refuse?

5. How might the Devotionall parts of Religion be here admi∣rably composed, and so disposed as might supply both the infinite defects which have followed the late indirect Directory, and the ap∣parent wants which are found of a fitting publick Liturgy? The disuse of which hath not onely exposed the solemnity of publick Prayers and Sacramentall consecrations to each private Ministers Spirit and abilities; but to his defects, disorders, excesses, errors, indispositions and extravagancies: yea they have brought a very great neglect of publick and private duties among all people, through the ignorance and indevotion which is grown among us. Further, they have occasioned infinite partialities, whisperings, tu∣mults, strifes, disdaines and divisions among all sorts both of Mi∣nisters and people; who have not onely the word of God, but the water and the blood, both the Sacraments of Christ, in great respect for

mens persons, parts and gifts. One Minister will have Sacraments, another will have none: one is cryed up, another cryed down, as con∣secrating and officiating better or worse than another: one is very long, flat and tedious; another too short, obscure and concise: one affects such strange words and odde phrases in his consecration and distribution, as either amaze or scandalize the receivers, which I have known: some Ministers do all by their own either constant or occasionall formes; others covet to imitate the patternes and ex∣pressions of leading and popular Preachers. I humbly conceive much good might be done, even in this particular, if all Ministers were tyed to use some one grave, devout, complete and emphatick form, such as should be established with all due regard to the former Liturgie, and yet permitted with that, to use what further prayers and praises they thought convenient, or their fervent hearts moved them to, for their own and their peoples occasions; of the discreet performing of which, they should have other judges besides them∣selves, who should not suffer them to be tedious, extravagant or impertinent.

6. By such Synods moving in a constant orb or fixed sphere, how easily might a noble Commentary upon the whole Scripture be com∣posed and commended to the use of this Church, for the clearing of the Scripture-sense and meaning, and for confirming the Readers of them in the true faith; which many not understanding with the Eunuch, wrest to their own destructions for want of an interpre∣ter? For neither Geneva notes, nor Diodates touches, nor the late endeavours of some of the Assembly, do in my judgement come up to that light and lustre which would be required, and might be attained, in so admirable and usefull a work, whereto much good ma∣terialls are already prepared by the excellent labours of English Di∣vines upon most parts of the Scripture. To this Commentary might be added such directions for Readers more at leisure, as might commend to them those excellent English or other Authors, who had wrote well on any one book, or chapter, or verse, with reference to the most remarkable Treatises or Sermons, which have been set forth in the Church of England, which beyond any Church, ancient or moderne, had a fulnesse of such spirituall gifts or prophesying pow∣red forth upon it; which are now generally shrunk and withered, much abated and quite buried, chiefly for want of such publick im∣ployment, improvement and incouragement, as Ministers are capa∣ble of and aptest for.

7. By the concurrent influence of such publick Counsels, all difficul∣ties in Doctrine, Discipline and Church-Government might easily be maturely debated, gravely resolved, exactly stated, and wisely composed.

8. More compendious, cleare, easie and constant waies of instil∣ling Religion to common peoples grosser minds might be pre∣scribed, than those are of loose, rambling, arbitrary and diffused preaching, where after twenty yeares preaching (yea and with great

applause many times as well as good paines,) yet poor people are most-what very ignorant or raw as to the very first and maine prin∣ciples of Religion; which I humbly conceive might be drawn up into so many short discourses and cleare Summaries, as might every Lords-day take up one quarter of an hour, or little more, before and after noon, in the Ministers distinct reading some one of them to the people in such a constant order, as once in every half year might fi∣nish the whole series of them: which might be printed for the use of such as can reade, and for others that cannot reade, this frequent inculcating and constant repeating of those main points, so set forth, could not but much improve the sound understanding of plai∣ner people in the doctrines, mysteries, graces and promises, pre∣cepts and duties of true Religion; which now they learne either not at all in some necessary points, or so rawly, raggedly, loosely and confusedly, that it comes far short of that judicious and metho∣dicall solidity which they might attaine, if they were clearly, uni∣formly and constantly taught, so as they could best beare and heare, understand and remember. Nor would this be any hinderance to preaching, praying or catechizing, but a great furtherance to them all; & what ever people had beside from the meanest-gifted Minister, they might be sure to have every Lords-day one or two heads of good Divinity well set forth to them, yea and one or two chapters of the Bible well explained to them, till the whole were gone through. Which would be a great meanes to prevent the odd, idle and addle senses, by which silly or pragmatick-spirited people pervert and corrupt the Scripture, not onely by their private and weak, but by their ridiculous, erroneous and blasphemous interpretations: the variety and loosenesse, besides the easinesse and flatnesse of most mens preaching, doth rather confound than build common people in Religion; all which by constant Synods might be amended.

If the Church of England were so barren of godly, able, learned and honest Ministers, that a good and safe choice of fit members can∣not be made every time such venerable Synods and usefull As∣semblies should meet; if we of the Clergy are all so degenerated as to become (of late yeares) either dunces and unlearned, or erroneous and corrupt in our judgements, or licencious and immorall in our manners, or partiall and imprudent in our designes, or base and cowardly in all our dealings, that we are not to be trusted in the mysteries or managery of our own calling and function; truly tis pit∣ty we should be owned any longer as Ministers of Christ in this or any Church, being so unfit for our own sphere and duty.

Nor can I understand how it should be that Mechanick Artificers, Merchants, Tradesmen and Souldiers should still be thought fittest to be advised with in their severall waies and mysteries of life; one∣ly the Clergy should be thought so defective in all abilities and ho∣nesty, as not to be trusted with any advise or counsell in publick mat∣ters of Religion, no more than with any place in any civil counsell or transactions. Parlament-men they may not be; while the most

puny-gentry, petty Lawyers, and triviall Physitians, while Merchants and Milleners, Gold-smiths and Copper-smiths, while Drugsters, Apo∣thecaries, Haberdashers of small wares, and Leather-sellers, and while every handy-crafts-man and prentice aspire to be not onely Com∣mittee but even Parlament-men, yea and it may be Counsellors of State. Onely Clergy-men must be wholly excluded, (as Monks con∣demned to their beades and bellies) while those lay-Masters chal∣lenge not onely all civill Counsels and Honorable employments to themselves, but they further seek to engrosse even those great concernments of Religion; not allowing any Ministers, of what ever size their Learning, Wisdome and Worth be, to move in their own mystery or joynt and publick interests, further than as they are impounded to their parish-Pulpits, and tedered to their texts or desks. Every sorry and silly mechanick dares to arrogate as great, (nay far greater) Empire-influences and latitudes in the publick management of Religion, than the best Divines in England may ever hope to attaine, or adventure to use, in any sphere private or publick, unless there be a more indulgent and equall regard had to the worth and calling of Ministers than of late yeares hath been had.

O happy England, whose Laity▪ and Communalty of late hath so excelled thy Clergy! or rather O miserable England, who either hast such Church men as are not fit to be advised with or not trust∣ed in Religion; or which art so unworthily jealous and neglective of them, as not to trust or use them in those great and sacred con∣cernments for which they were educated, and in which they were heretofore not onely thought, but known, to be as able as any Cler∣gy in all the world, till they were thus divided and shattered, thus disabled and disparaged, most of them rather by popular discoura∣gings, prejudices and oppressions, than by any reall defects in them∣selves either of Piety, Learning or Honesty!

I cannot sufficiently pitty and deplore thy sad and miserable fate (O my Country) which either abasing or abusing, at least not using thy worthiest Clergy for such publick ends, deprivest thy self of the most soveraigne, nay onely ordinary meanes under Heaven whereby to recover thy self to the former Beauty, Honor, Lustre, Stability and integrity of true Religion which thou didst enjoy▪ ever∣lasting divisions, deformities and confusions wil be thy portion, with∣out a miracle, if thou trustest to those Egyptian reeds, the novel pre∣tensions and usurpations of ignorant and arrogant Lay-men, of inspi∣red and aspiring Levellers, which will pierce into thy hand and heart while thou leanest on them. Nothing can restore or preserve the health and soundnesse of Religion but those waies which are tryed, Authoritative and Authentick, which have Gods Image, Christs Pow∣er, the Spirits Wisdome, the Apostles prescription, and the Catho∣lick Churches Character upon them; which may first perswade mens judgements, and then oblige their consciences to obey for the Lords sake.

All methods used in Religion that are perverse, popular, novell, arrogant or invasive, contrary to the sacred and venerable methods of Gods direction and the Churches Catholick Custome, are like sluces and banks ill-bottomed, soon blown up, having neither depth nor weight, foundation nor superstruction to make them good. Nor shall I ever think the Lawes of Parlaments more binding to obey in civill things, than such Canons of Church-Councils are obligatory as to submission in religious matters; where nothing is decreed contra∣ry to Gods express will in his Word, nor beyond those generall latitudes and Commissions of Charity, Order, Peace, Decency and Holinesse, which God hath indulged to his Church.

Certainly the Wolves, Foxes and Boares, Hereticks, Schismaticks and heathen persecutors, had long ago scattered the severall flocks of Christ into corners, and dissolved the face of any visible Church on earth, if after the severall sad dispersions and vastations of them, the chief Pastors and Bishops of the Church, (succeeding to the or∣dinary power of Apostles) had not either in Oecumenick Coun∣cills, or in their particular Diocess & Provinces, taken care with their brethren to call together and settle in Holy Communion of faith and manners the remaines of their dispersed Presbyters and disor∣dered people. To which good work of calling Councils and Synods, for the rectifying and restoring of Religion, all good Christian Empe∣rours, besides the Bishops, did cheerfully contribute both their favour and Treasure, as the most noble way in the world to employ them.

Shall the Counsels and powers, the tributes and revenues of Chri∣stian Magistrates and people, be onely laid out in making war at home and abroad, onely to recover or keep up their civill peace, or to build their own houses? and is nothing to be laid out to maintain the Faith of Christ, to keep the fort of Sion, and to build the Towers and Temple of Jerusalem, to restore and preserve the Purity and Peace, the Sanctity and Solemnity, the Order and Authority of Christian, yea Reformed Religion? Must that be left (like Pauls) to impaire or repaire it self as well as it can? or onely be committed to the care of such men as are commonly better at pulling down than building up Churches, who neither know how to begin nor how to end any Church-work, having neither heads nor hands, ma∣terialls nor skill, line nor rule fit for such businesse? And when they have done all they can in bungling and new waies, neither the Clergy or Ministers under their power, nor the Laity or people un∣der their command, will much more regard, as to conscience, what is so done by only Lay-mens magisterial decrees and imperial appoint∣ments, than they now do consider the Covenant and Holy League, or the Directory and Engagement, new models for Religion, cut out not so much by nationall Synods and Councils as by swords and pistols, and accordingly both esteemed and used by all men that are of sound and judicious minds, not corrupted with partiality, cre∣dulity, popularity and novelty. For how can those bind the con∣science of the Nation in the most indifferent things of Religion,

who never had the choice, counsell or consent of all Estates in the nation, either to advise, or determine, or enjoyne any such things, which require (to make them valid and conscientiously obligatory) the Soveraignes call, the Clergies counsell, and the Parlaments san∣ction?

Notes

• * 1.1

  Counc••ls or Synods the proper means to restore lap∣sed Religion.
• * 1.2

  Euseb. vit. Const.
• * 1.3

  Of Ecclesia∣stick Councils called by Christian Princes.
• * 1.4

  Deut. 17.8. to v. 14
• * 1.5

  Numb. 16.48.
• * 1.6

  1 Sam. 6.7. &c.
• * 1.7

  Mark 15.16, 17. Luke 23.11.
• * 1.8

  Mat. 2.9.
• * 1.9

  Act. 15.22.
• * 1.10

  ver. 28.
• * 1.11

  The great use of Nationall and frequent Synods.