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 ...

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The goodly CEDAR of Apostolick & Catholick EPISCOPACY, co••…••… with the moderne Shoots & Slips of divided NOVELTIES, in the Church.

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ΔΕΝΔΡΟΛΟΓΙΑ.

The Embleme of the Trees explained. In which is briefly set forth the History and Chronology of Episcopacy, Presbytery and Independency, as pretenders to Church-government: their first planting, growing and spreading in the Christian World.

THe design of this Figure or Embleme is to instruct Christians of the meanest capacities, who have less abi∣lities or leisure to read large Discourses, touching the due Order, Way and Method of Church-union and Communion: which Subject is now multiplyed to so many parties and opinions, that ordinary people (as in a Wood, or Maze and Laby∣rinth) are unable to disentangle themselves of those perplexed con∣tentions and confusions, which have of late so miserably divided and almost destroyed the Harmony and Happiness of the Church of Eng∣land, upon the disputes, not so much about saving Faith and holy Life, as those of a Churches right constitution in its Divine Original, Apostolick Derivation, Catholick Succession, Regular Subordination, and Brotherly Communion.

First, most people, learned and unlearned, were heretofore pre∣possessed with the Catholick use and approbation of Episcopacy, as (u∣bique, semper & ab omnibus) ever and onely used in this and all other Churches, from the first planting of Christianity. After this, many weaker Christians came to be dispossessed of their former perswa∣sions, by the violent obtrusions of such a Presbytery as challengeth Church-government, not in common with Bishops, but wholy with∣out them. This forreign plant, not taking any deep root in this English soyle, was soon starved and much supplanted by the Insinu∣ations of a newer way called Independency. At last many, hereto∣fore well-meaning Christians, finding such great Authorities, even from Christ, pretended on all sides, for these diversities of Bishops, Presbyters and People, (each challenging the right of Church-govern∣ment, Rule and Jurisdiction, as principally due to them, and from Christ immediately committed to them) have by long, perplexed and sharp disputes been brought to such doubtings as have betrayed them to strange indifferencies, as to all Ecclesiastical Society and Order, (which is the very band of Christian Religion) so far that they care for no Church, no Christian Communion, no setled Government, no sober Religion.

By this Figure, Type or Scheme, every one may easily see in one view their rise, growth and proportions, what in the beginning was, what ever since for above 1500. years hath been, and what in right reason ought to be the authoritative and constant Order, Polity and Government of every particular Church, as a part of the universal: if we regard either Scripture-direction, or Christs institution, or Apo∣stolical prescription, or universal practise of all Churches in all Ages and places, till of later dayes, wherein the factious Ambitions of (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) abortive and divided Novelties have, either in too indul∣gent or in troublesome times, strangely warped from, or contested against uniform Antiquity, either usurping upon, or denying those just Interests, which ought to be preserved joyntly in every well-ordered Church to Bishops, to Presbyters, and to faithful people; who as Mem∣bers of one Body, and Branches of one Tree or Root, ought to be but one in an Ecclesiastical harmony, though they have different uses and offices for the common good.

The Catholick Church of Christ, which all true Christians believe to be (Sponsa unica & dilecta) the Spouse and Body of Christ, one and intire, as united to him the Head of all by one Faith, so to one ano∣ther as Members by one Spirit, one Baptism, one Bread and one Cup, which are visible symbols or signs of that invisible Communion in Truth, in Love & Charity, which every true Christian hath with Jesus Christ, and all true Believers in all the world; This Catholick, one and uniform Ch. is here set forth under the similitude of one, fair, straight, well-grown,* 1.1 fruitful, flourishing, & uniform Tree, as the Cedar of the Lord, full of sap, rooted in Christ, from whom it derives the spirit, life and radical moisture of Grace, by such outward means and Ministers as the Lord hath appointed to be workers together with him,* 1.2 as some Apostles, some Prophets, some Evangelists, some Pastors and Teachers, for planting, propagating, watering, pruning, fencing and preserving this goodly Tree in its several Branches, which have spread forth to several parts of the world, but were never quite par∣ted or separated from either Christ or one another, but grounded in Christ,* 1.3 they have alwayes grown up in him to such an holy Harmony, without any Schismatical slipping, breaking off, or moral dividing from one another; every small twigg, every bigger branch, every mainer arme of it, either for private Christians, or publick Congregations, or Episcopal Combinations, still holding that mutual Communion which became them, both to Christ and his Church in general, also to each other in particular, according to the several Places, Duties, Stations and Proportions wherein the God of Order and Peace had set them, under the Authority, Power and Episcopacy of his Son Jesus Christ,* 1.4 as Lord of all, the King, Priest and Prophet, the chief Bishop and great Shepherd, the principal Teacher, Pastor and Ruler of his Church.

From our Lord Jesus Christ (whose love to Mankind intended to enlarge the branches of his Church beyond the Jews,* 1.5 even to all Na∣tions under Heaven) this small and tender Plant was afterward, as a fruitful Vine and flourishing Tree, carefully husbanded and orderly ex∣tended by such workmen as the Lord was pleased to chuse and ap∣point for this holy care and culture; whom he endued with the spirit of power, both for Authority, when he solemnly breathed on them,* 1.6 and for Ability, when he powerfully sent the Spirit upon them, enabling them not onely with such ordinary gifts as were necessary for all true Ministers, and such ordinary authority as was fit to governe the Churches they gathered, but also with such extraordinary and mi∣raculous endowments, as were meet for the Apostles to carry on the first plantations of the Gospel to all the world without any Interpre∣ter, beyond all contradiction; the doctrine they taught of Jesus Christ being confirmed to be the Will and Wisdome of God, by the concurrence of his Omnipotency in infallible signes and won∣ders.

By these twelve Apostles (when their number was completed, and the Apostasie of Judas made up by the choise of Matthias,* 1.7 to suc∣ceed and supply his Episcopal charge and Office for the teaching and ruling of the Church, (to whom, as a supernumerary help and great additional, St. Paul was afterward joyned) by these, I say) as by so many chief Pastors or Oecumenical Bishops, (who had the general care and joynt oversight or Episcopacy of the Catholick Church, both Jews and Gentiles) was this Tree mightily advanced in a few years, both in bigness and bredth, in strength and extention; so that the Gospel, according to Christs command, was preached, more or less, to every Nation under Heaven: and as the beams of the Sun are seen, so the Evangelical sound of the Apostles was heard in all Lands,* 1.8 so loud and audibly,* 1.9 that every Nation might have applied them∣selves to listen and seek after the Lord, and have heard and found him in the voice of his glorious Gospel, if they would have followed that news which they heard of, according to the curiosity after no∣velties which is in the nature of man.

The news of which, so good and so great, was every where repor∣ted to be, as foretold by so many Prophets long before, so attested and confirmed by so many Eye witnesses, who not onely spake to e∣very Nation in their several tongues, but also wrought great mi∣racles in every place where they came,* 1.10 according to those several lots or portions which they had taken by the Lords appointment▪ or by mutual consent, as their particular Bishopricks or Dioceses, for the more orderly carrying on of the work: some staying at Jerusalem,* 1.11 as St. James the Elder, and the other James surnamed the Just, where they were slain; others dispersed themselves, as St. Peter who went to Antioch, Alexandria and Rome, there planting eminent Churches, & appointing Bishops over them, as Euodius at Antioch, Mark at Alex∣andria,

Clemens and Linus at Rome; one for the Circumcision, the other for the Uncircumcision, (which Churches ever after, even be∣fore, the Nicene Council, had the eminence of Patriarchal seats, as af∣terward Jerusalem and Constantinople had.) The Histories of the Church, either Sacred or Ecclesiastical, are not punctual or exact in setting forth the several Countries to which the Apostles divided themselves, or where they most resided, and at last ended their days: nor is it material, it being sufficiently clear, that, as they did not at first so confine themselves to one place or Country, as to exclude any other Apostles from coming thither; so they went, some one or more of them, to all chief parts, to Syria, Arabia, Persia, India, Ethiopia, Armenia, Scythia, Asia the Less and Greater, all Greece, Illyricum, Italy, Spain, France, Germany, Cyprus, Britanny, Africa, and all the rest of the grand parts of the then-known World, Continents and Islands, where, at last, they either fixed in their old age, (as St. John did at Ephesus) or were martyred; leaving, besides the Monuments of their preaching and miracles, their Apostolical Seats supplied by an orderly Subordination and authoritative Succession of such Bishops and Presbyters, Pastors and Teachers, able and faithful men, as they had Commission to ordain, and did authorize for their successors in that holy Ministry, spirit and power of Christ, which was to continue to the end of the World, for the further planting, propagating and pre∣serving the Church of Christ, by such Doctrine, Government and Dis∣cipline, as they, for the main rules and ends, clearly by word and pra∣ctise delivered to them, which was then, as their Faith, Baptism and Hope,* 1.12 but one among all Churches in the all world: single Christians, private Families of them, small Congregations, little Villages, greater Cities, ample Territories, large Provinces, great and small Churches (as to their several distributions for conveniency of actual converse and communicating in holy Mysteries) had still but one and the same Polity, Order, Discipline, Ministry, Government and Communion; no Variety, no Difformity, no Deformity in Doctrine or Discipline, among any Orthodox Christians, but every one observed that Place, Of∣fice, Duty and Proportion, wherein God, by the Apostles and their successors, had set him or them, in relation to the whole Church, as well as to that particular part or Congregation of it, to which he was more locally and personally joyned, yet mentally, spiritually, charitably, cordially and consentiently he still adhered to the Catho∣lick Conformity and Unity, according to that holy Polity and Oeco∣nomy which the Spirit of Christ in the Apostles first and for ever established, so far as the nature of times and Gods providence would permit; that as there was but one God, and one Lord Jesus Christ, so there might be but one Church, one chast Virgin, as the Spouse of Christ, in all places.

* 1.13For these holy Husbandmen and chief Labourers in Christs Vine∣yard, the twelve or thirteen Apostles, did not think it sufficient to teach, to catechize, to convert, to baptize, to confirm, to communicate,

to admonish, to excommunicate here and there several Christians and their families, as single Slips and Off-sets of Christianity, which might grow apart by themselves; but their aim was, with preaching Verity to plant Unity, and with true Faith to graft fraternal Charity, which conjoyned them to and with Christ and all Christians in the world.* 1.14 This being a most visible mark of Christs Disciples, also a special means for mutual assistance and comfort amidst the many persecutions which Christians would meet with, sufficient utterly to discourage them, if, when they were scattered from each other, they were pre∣sently without any joynt harmony, & greater combination and ampler communion of Saints: by which means, whereever Christians fled from one place to another, if they met with Christians, they were sure of hospitable friends, bringing, as they ever did, letters of communi∣cation or commendation from their Bishops; which presently made their way to such a kind reception and communion in all holy duties, as that station permitted, as Catechumens, or Penitents, or Euchari∣stical Communicants, in which they stood whereever they had lived. Therefore as the Apostolical wisdom, so all their successors, diligent∣ly gathered single believers and private families of Christians into greater Congregations; these they led on to larger combinations, which comprehended the Christians of many Villages, Towns, Cities and Territories, according as the Spirit of Christ directed them, for the greater conveniency and benefit of both Ministers and people, who scattered in small bodies or parcels, must needs be both more cold and more feeble, but so united in grand Societies, they would be both war∣mer, stronger and safer, and besides more eminent and conspicuous in the eyes of all the world.

Such, beyond all doubt, were those Apostolical and famous Churches, distinguished by the Spirit of God according to the chief Cities, which were the centre of their Religious addresses for Church-Order, Authority and Communion; as the Church of Jerusalem, Antioch, Rome, Ephesus, Corinth, Sardis, Smyrna, Colosse, with many more: whose Cities being most-what Metropolitan or Mother-cities, as to secular power and distribution of civil justice, they were cho∣sen as meetest for the principal residency of Religious Order, Polity and Authority; wherein (as was meet) the blessed Apostles did, du∣ring their lives, preside as Bishops, either in their persons, or by those faithful Apostolick men whom they (as St. Paul did Timothy, Titus, Archippus & others) appointed as Rulers or Bishops under them, for the carrying on of the service of Christ & his Church, partly by the com∣mon duty and office Ministerial, which was to preach, baptize, & cele∣brate other holy Mysteries in an orderly way, even in lesser Congrega∣tions, yea to private Families and single persons,* 1.15 as occasion requi∣red (which was the work of Bishops and Presbyters in common) and partly to manage that presidential power and Episcopal Authority over both Presbyters and people, (united in larger combinations and Churches) as might best preserve the Purity, Unity and Honor of

the Church and Christian Religion in doctrine and discipline, also derive by way of right Ordination, after the pattern given to Timothy and Titus,* 1.16 and others, a continued succession of an holy and authorita∣tive Ministry, by such an eminent power of Order as was specially delivered to the chief Apostles, and by them to their principal suc∣cessors as Bishops in those great, Apostolical and complete Church∣es, where, as Christians increased, many Presbyters were ordained by the chief Pastor or Bishop, to be both Counsellers and Assistants to him in that Evangelical work of teaching and governing the Church committed to him: First, as appointed immediately by the chief Apostles while they lived; and after, as chosen by the surviving Presbyters in every precinct or Diocese, to succeed so far in that Apo∣stolical eminency and presidential authority, as was necessary for the Churches constant Order and good Government, according to that precedent Charter and Commission which all Churches had received from the Apostles, and they from Christ, not as a temporary Ordi∣nance, but such as for the main end and method the Lord would have continued till his coming again, by a succession of ordinary Bishops, who are a lesser or second sort of Apostles, in many things short of their gifts, yet having the same ordinary power to ordain Presbyters and Deacons, to appoint them their offices and places in the Churches Ministry, and to see they execute the same as is meet for the edifying of the Church in Truth and Love, to rebuke and reject them in case of failing and obstinacy.

As the Church daily thus increased, spreading its boughs even to the utmost seas, still its Polity or Government, as the bark or rinde of the Tree, enlarged with the body or bulk, being most necessary for the preserving both of lesser and greater branches, to knit and bind all together, to convey the sap and juice to every part, and to the whole. This once peeled, or broken, or cut, wounds the tree, weakens, and oft kills that part which is so injured: Trees may as well thrive without their bark and bodies, live without their skins, as Churches without setled and united Government. Therefore that all true Chri∣stians might still keep a Catholick Correspondence, Subordination and holy Communion, between the whole and every branch or member, they had not onely Deacons above the people, but Presbyters above Deacons, and Bishops above Presbyters: yea and as the borders and numbers of the Church so increased, that not onely Presbyters but Bishops grew many, and so fit to be put into some method and order, they had Archbishops or Metropolitanes above ordinary Bishops, and Patriarchs above Archbishops or Metropolitanes, and a generall Coun∣cil above all; thus still drawing nearer to a center of union and mutu∣all intelligence.

So that first three, afterward five Patriarchs had the general Epis∣copacy, Superintendency and Inspection over all the Christian world. Nor were these Bishops Metropolitans and Patriarchs, any

ambitious affectations or forcible intrusions of pride or tyranny upon the Churches of Christ, but by a wise and general consent on all sides,* 1.17 Christian Bishops did so cast themselves into comely rancks of Sub∣ordination, after the Apostolical pattern, as might most suit to the good order, correspondence and unanimity of all Christians, as but one Church; there being in the first 300. years of sore persecution, no other motives to these eminent places and regular orders in the Church, of Bishops, Archbishops, Metropolitans, Primates and Patri∣archs, but onely those of Labours and Cares, of Sufferings and Mar∣tyrdoms, which still pressed most upon the Presidents and chief Go∣vernours or Bishops of the Churches: as was evident in the glorious marks of the Lord Jesus to be seen on the Faces, Hands, and other parts of the Bodies of those venerable Bishops (318) which met at the first great gaudy-day of the Church in the Council of Nice, which all made but one Episcopacy, and were Representers as well as Pre∣sidents or Rulers of but one Catholick Church.

After which time, by the favour of Christian Emperors, the Churches Polity and Government, being carried on by the same Apostolical power and Episcopal spirit, was highly promoted, even to secular Dignities and Estates; Bishops being not onely every where unfeignedly venerated by all sorts of Christians, as chief Pastors and spiritual Fathers succeeding to the chief Apostles by an uninterrup∣ted and undoubted succession, of which every Church had pregnant Records and Memorials, but they were invested in such civil honors as make them Peers to the Senators, Nobles or Patricians of the Em∣pire: which was more to their pomp and lustre, but not more to their Episcopal authority, and that filial respect which was paid to Bi∣shops by all good Christians, even then when they and their Clergy had nothing to live upon but (the dona Matronarum & oblati∣ones Communicantium) the contributions and offerings of devout people.

In this fair and sun-shine-weather,* 1.18 as secular Peace and Plenty in∣creased to the Church, so Christianity spread very far, as to the Fa∣shion, Profession and Form of it, in branches and leaves, but grew (among many) less fruitful in the real effects of Piety and Charity: many now thronged into Christs Church,* 1.19 but fewer touched him with the hand of Faith, so as to heal their infirmities. Yea, as in the very first times under the Apostolical Episcopacy, the Simonians, Nicolai∣tans, Gnosticks, Corinthians and others, afterward, (during the still-per∣secuting Ages) the Marcionites, Carpocratians, Valentinians, Monta∣nists, and others; so in the most prosperous times, the Manichees, Novatians, Donatists, Arrians and Pelagians, with diverse others, became as branches either miserably split and slivered by their own schismatick and separate humors, or quite wholy broken off by blas∣phemous Apostasies, and the just sentences of Excommunication, from that one Catholick Church and the unanimous Bishops of its com∣munion:

for whom one Bishop did rightly excommunicate by the lesser or greater c••nsure, all Bishops, Presbyters and Christians in all the world did the same virtually. Hence many lesser and greater branches, even some Bishops with their whole Presbyters and Churches, grew sometimes scare and withered, twice dead and pulled up by the roots, by Error and Obstinacy, by voluntary Desertion and Ecclesiastick Abdication, as many Arrian and Donatist Bishop••.

Yet still by the correspondence and care of the excellently lear∣ned, resolute and unanimous Bishops of the fourth, fifth and sixth Centuries, with their orderly Presbyters and faithful Flocks, the Church ceased not to flourish, for the most part, in Verity and Unity, in Piety and Charity, as well as in civil Peace, Plenty and Honour; the holy and good Bishops every where still clearing the mosse and cankers which grew upon this fair Tree: they pruned the Excrescencies and superfluities both of Jewish presumptions and Heathenish superstitions, all and every one being prudently intent, as far as times and the manners of men would bear, to preserve his lot part or Diocese com∣mitted to him by consent of the people, by the choice of his Presby∣ters, and by the comprecation or consecration of his collegues the Neighbour-bishops, so as became the relation they had to the whole Church, after the grand patterns and models received from the bles∣sed Apostles; who first, as Bishops of equal size and authority, yet as men using an orderly precedency, sprang from that one Root Christ Jesus, and by their united Ministry spread abroad the Church far and neer.

'Tis true, the primitive severity and rigour of Christian discipline much abated in times of greater peace and plenty: many primitive signs of Christian love and communion,* 1.20 as the Holy Kisse, their Love-feasts, their Oblations, their Hospitality to all Christian strangers, and the like, were crowded out by the Wantonness, Factiousness, Hypo∣crisie, Luxury and Avarice of some Christians, besides Church∣mens Ambition and Hereticall Furie; none of whom would indure the sharp yoke of primitive Pennances, Abstentions, Ca∣stigations, and many wayes of Mortification, by Watching, Sack∣cloth, Fasting, Prostrating, Weeping, Confessing, &c. At length Mahometan poyson and power cruelly pressed upon the divided and de∣bauched Eastern Churches: after this the Papal policy and power by in∣sensible degrees in ignorant and turbulent Ages so prevailed upon the blindness and credulity of these Western Churches, (who were much wasted also with wars in Spain, Italy, Franee, and here in Britan∣ny, by domestick Rebellions and barbarous Invasions,) that the face of this goodly Tree was much battered and altered from the primi∣tive floridnesse and fruitfulnesse; the Roman Church and its Bishop or Patriarch being, like an Hydropick body, swoln by secular Pride and Usurpation so much beyond its pristine comelinesse and honor, that in stead of an holy and humble Apostolick Bishop of the same Order

and Authority with his other brethren, he must be owned in a su∣perecclesiastical, and a superepiscopal, and a superimperial height, as Lord, and Soveraign, and Prince, above that is called God in Church and State. Yet still, while this Papal branch presumed thus to grow be∣yond its proportions, to the over-dropping and dwindling of all other parts of the Church, its form or fashion, as a Tree in its winter or less-thrifty state, remained even under those sad seasons of Papal perturbations and presumptions; God never suffering the Church to be quite deformed, much less hewen down, because it was never so barren, even in those dayes, but it brought forth some tolerable Bishops, Presbyters and other Christians, yea many of them very commen∣dable ones. Neither Papal Foxes nor Mahometane Wild Bores had ever power to lay it quite wast, or overthrow it both root and branch, as to its saving foundations, or its orderly constitutions, or its authorita∣tive successions in Bishops, Presbyters and Deacons: still holy My∣sterys and holy Orders, the holy Ministry and holy Scriptures, holy Examples, holy Doctrines, holy Duties and holy Lives were conti∣nued in such order and by such conduct, as easily represented the pri∣mitive pattern and Apostolick figure of this Tree, though with many accressions and some deformities, which time, and ignorance, and super∣stition, or humane policy and secular pride, had affixed to some main Branches of it in these Western parts of the Church; yet the ancient Lineaments and true Model were very visible in Christian People, Christian Deacons, Christian Presbyters, and Christian Bishops, di∣rected into several stations, as Helps for the more orderly carrying on of the Churches Government in grand and national combinations.

In this posture stood the state of the Catholick Church,* 1.21 as in all other places where the Vastations of Saracens and Turks had left any miserable Remnants of Christian Churches, so most eminently in this Western world, which the Providence of God had not yet wholly delivered over to Gog or Magog: none of these Churches were with∣out their Deacons, Presbyters and Bishops, untill that great Reparation rather than Alteration of Christian Religion began in these Western Churches about the Year 1520. which was justly called a blessed Re∣formation in many respects, as to clearing the corruptions of Doctrine and Manners which had been contracted every where, which by lear∣ned and godly men, Bishops and other Ministers, were notably dis∣covered, and by some Christian Princes or States happily amended with great order and by due authority, as in other places, so no where with more Wisdom, Justice and Moderation than in England.

Where (as in most of the Churches protesting against the Roman deformities, especially those of the Lutheran denomination) the anci∣ent Orders and Authority both of Bishops and Presbyters were preser∣ved, as is evident in the Augustane confession; which finds no fault with, but highly approves the Government of the Church by Bishops under Episcopacy, provided Bishops would joyn in a just Reformation

of those gross abuses which were the Churches intolerable grievan∣ces, as well as the dishonour of Christian Religion and Christian Bi∣shops, whose deserved Honours, Estates and Eminencies in Autho∣rity they saw no cause to envie, grudge or diminish. So far were these first Reformers from hewing down Episcopacy, as if it cumbred the ground, that they onely digged about it, and mended it, that it might bring forth good fruit, as it did in England and elsewhere.

* 1.22While the Western Churches Reformation was yet but crude, and in motion by Luthers means, there arose Mr. John Calvin about the Year 1541. a man of good Learning, acute Wit, copious Eloquence, great Industry, quick Passions, sharp Pen, of reputed Piety, and of no less Policy. Him the people of Geneva thought the fittest man in the world to settle their distracted Church and State, after they had, with the wonted arts of tumultuating and discontented people, forced Eustace their Bishop and Prince to flye from his Palace and City, his Bishoprick and his Seigniorie, because he would not presently gratifie them with such a Reformation as they imperiously demanded rather than modestly desired.

* 1.23Mr. Calvin (as Mr. R. Hooker hath excellently set it forth) under∣took with much difficulty and after many indignities (worthy of po∣pular levity, fury and petulancy) put upon him, to settle their Church-affairs, together with the civil State, in such order as he thought, not most Scriptural, primitive and Catholick, but most pruden∣tial, plausible and probable in humane reason and honest policy, to take and hold the tumultuating inconstancy of that people, so to bring them to something of civil and religious order; acting herein, not upon any Wiclefian or the after-Presbyterian and Antiepiscopal Principles, as imagining either Episcopacy to be unlawful, or sole Presbytery to be ne∣cessary as of Divine Institution; neither of which were his judge∣ment, as is sufficiently and vehemently declared by his passionate approbation of reformed Bishops, and his esteeming so honourably of regular Episcopacy, that he passeth all Anathemas or curses on those that are against them: so far was Calvin from laying the Axe to the root of this Tree, which, with Christianity, had ever, as he confessed, born Episcopacy.

But he rather went upon Erastian principles and politick grounds, looking, it seems, upon the Government of the Church (as he did upon the Lords-day, which is not elder, nor more authentick or Catho∣lick as to the Churches use and observation, than Episcopacy) to be in their nature mutable, (as of Ecclesiastick, yet Divine prescription) according as Times, Occasions and Minds of men might fall out. He well knew, being a learned man, and oft confesseth in his Writings, the primitive blessing and universal authority of presidential Episco∣pacy in all Churches: yet he neither thought it, nor any forme of Government (any more than clothes) to be essential to the substance

and body or any Church or of the Christian Religion, but variable to several forms and polities, as prudence might invite, or necessity re∣quire: so that he never set up any soveraign and unepiscopal Presby∣tery as an Idol or Moloch, to which not onely the children, but the Fathers of the Churches, even very godly and reformed Bishops, were all sacrificed. He thought it did not misbecome his policy and prudence to serve the times and humors of the Citizens, so far as to seem to vary the outward mode of their and all other Churches an∣cient government; provided, he served the Lord and that people in setling such a government as might preserve the Christian Re∣formed Religion among them in true Doctrine and good Manners, which was the main work which Calvin seemed to mind most.

To have reconciled the City and their former Bishop was a matter impossible, unless he or they had changed their minds in Religion:* 1.24 to have perswaded them to elect a new Prince and Bishop of their own profession and opinion, had been very imprudent, considering either the fair offers they made to himself, of being, not titularly in∣deed, but virtually and really, both the Prince and Prelate, or remem∣bring that strong fancy of Liberty which had now so filled and intoxi∣cated all sorts of Citizens. In the last place, to have set up himself in the pomp and formalities of a Bishop and a Prince, had been an act of too much Impudence and Envy for a person of his Ingenuity, Poli∣cy and Dexterity in publick managements: it sufficed his design, so far to gratifie both the Populacy with seeming Liberty, and the Opti∣macy with some civil and Magistratick Authority, all of them with such reformed purity in Religion, as most pleased them, and yet to keep up himself and his collegues of the Ministry to such an height of Ecclesiastical Influence and Church-power, as made them far from be∣ing either slaves to the Vulgar, or cyphers to the Government: for all cases, civil and criminal as well as religious, were one way or o∣ther reducible, and so responsible, either by way of comprimising, or upon scandal, or repentance, or satisfaction, to the cognizance and consistory of him and his collegues, himself being as the Caesar, they as his Bibuli. In effect, his Wisdom, Reputation, Eloquence and Courage set him up in Geneva and other places to so high an emi∣nency of respect and authority, as he equalled, yea exceeded, most Bi∣shops: however his pomp, train and pension were but small (after the usual bounty expectable from any State or City that list to make their Reformations of Religion compleat by robbing the Church and Clergy of their ancient Lands and Revenues) which doubtless in that City had been so great and princely, as upon the confiscation of them to their Town-box or Exchequer, they might well have allowed Mr. Calvin, their great Reformer and chief Pastor, and his Associates, a Salary much beyond an hundred pounds per ann. with a little pro∣vision of Corn. But he wisely dissembled this Indignity, finding that, as Riches, Pomp and Luxury had undone former Bishops, so a voluntary kind of Poverty and Austerity would now best conciliate to

him and his collegues a greater Reverence and Authority: nor was it considerable to have a gay or rich scabbard, provided they had sharp and well-metall'd swords: their Ambition was rather to intend Gods work in reforming Religion of its Leprosie with Elisha, than in taking mans rewards with Gehazi.

In this Presbyterian Prelacy or Prelatick Presbytery, which seemed to bow Church-government to the ground, and make it, like a Bramble, take root at the neather end, Mr. Calvin lived and died at Geneva, never either rigid for a parity of Presbytery as of any Divine Institution, nor against a comely eminency of Episcopacy, which he owned as a very commendable, useful, venerable, ancient and uni∣versal Order of Church-polity and Government, where it was paternal, not imperious, as an elder Brother among brethren, not as a Master among servants. Such Bishops presiding as Fathers among Presby∣ters, yet gravely and kindly advising with them, and assisted by them in all the grand and joynt concernments of the Churches wellfare, these he never wrote, nor said, nor thought, nor dreamed to have any thing in them Papal, Antichristian, Intolerable or Abominable to God or good men, as some hotter and weaker spirits afterward de∣claimed. Episcopacy and so Presbytery had indeed (as other holy Mysteries, Orders and Customes of the Church) suffered very much smut, soyle, darkness and dishonour by the Tyrannies, Fedities, Luxuries, Sotteries and Insolencies of some Bishops and other Church-men under the Papal prevalency; but Reformed Episcopacy, which in many Churches continued with reformed Doctrine, never received the least blame or blemish from Mr. Calvins Tongue, Pen or Judgement, no nor from any of his collegues and successors in Geneva, who were learned men and of sober minds.

* 1.25But from the reputation of Mr. Calvins name, this new and rather necessitated than elected project of Church-government and Disci∣pline, under the name of a Presbyterian parity or Consistorian con∣clave, grew to be looked upon with very favourable eyes by other free Cities, petty States and Princes, as their Interest lead them; each crying it up, together with the reformed Doctrine, to such an height, as if the new paper and packthred in which Mr. Calv. had wrap∣ped those old, yet good spices, were of equal value with them. Seve∣ral Interests advanced the businesse, shews of Liberty with the people, parity of Empire and power with the ordinary Preachers, and hope of gain by confiscation of Church-lands and Bishops Revenues, with some States and Princes, as in the Palatinate, Hassia, and other parts of Germany, so in Scotland, with some Suitzer Cantons and Hans∣towns: the zeal for Reformation which was very plausible, the zeal for Imitation after the copie of so renowned a person which was ve∣ry popular, and the zeal of Confiscation, where so opulent and profitable a booty would fall into some mens purses and Coffers, all these to∣gether carried many men with ful sails to Presbytery, and with a

strong tyde against Episcopacy, by whose spoiles many hoping to be enriched, they rather chose to ruine than reform it, that extirpating might justifie their stripping of it, which had more Revenues, but not more deformities, than Presbytery had under Episcopacy.

To make this Transport of some men good, which not onely de∣serted, but defamed, despised, and in some places destroyed the Ancient, Catholick and Apostolick state of the Churches polity of old by Episcopacy, hereby varying even from the Lutheran Moderators and Superintendents, (which were reformed and qualified Bishops) as well as from all the present Roman, Greek, Armenian, Abyssine, and all other ancient Churches in the world, to their great and insuperable scandal, yea and from some eminently reformed Churches, as Eng∣land and Ireland were, in which Episcopacy was still continued, as the Honour, Centre and Fixation of all Ecclesiastical Order, Unity and Authority; to avoid the odium and envy of this scandal, all plau∣sible wayes were taken by the great Admirers and Adorers of the new Geneva-platform, to set further glosses and titles upon this new Pres∣byterian-government and discipline, finding that the water-colours of Prudence, Necessity, Policy and Conveniency, which Mr. Calvin had used, would not hold long; especially where Episcopacy now kept its pristine power and possession in so many famous reformed Church∣es and States, as Denmark, Sweden, Saxony, Brandenburg and others, besides England, which outshined them all.

All these so asserted the honour of true and reformed Episcopacy, that all sober men saw Prelacy was no more of kin to Popery, than Regality is to Tyranny, or Magistracy to Oppression, or Presbytery to Po∣pularity, or natural Heat to a Fever, or Wine to Drunkenness, or Good cheer to Gluttony, or Good order to Insolency, or due Subordination to Slavery.

'Tis true, great Indulgencies and soft Censures were carried by those Churches which were Episcopal,* 1.26 toward such of their reformed Brethren who were not opinionatively but practically Presbyterial, pleading for themselves not choice so much as force and urgency of their present Affairs and Condition, considering either the pressures even to Persecution which some were under, or peoples impatien∣cies, or Princes sacrilegious aimes: all which made their deviation from the confessed Catholick and primitive pattern of Episcopacy so long venial as their Judgements were right and their Charity can∣did toward Episcopacy, either approving of it, or deploring their want of it, or wishing for it as the best Government, where it might be en∣joyed with the Reformed Religion. While Presbytery continued thus humble and poor in spirit, it was esteemed honest and excusable upon Christian charity, pleading not pervicacy but necessity; not a schismatick Faction or Usurpation against Episcopacy, but an humble submission to a condition which, as Peter Moulin owns, was far short of the happinesse they desired under good Bishops.

But this equable and charitable temper was too lukewarm and cold for some hotter Zelots for the Presbyterian way; they did not like that their new platform (which they called the pattern in the Mount) should thus take any quarter from Bishops any where, but rather be in a capacity to give no quarter to any Bishops or any presidential Episcopacy.

From private and amicable contests, which began at Franckfort, and so by degrees were fomented in other Cities, between some re∣formed Divines, it grew to higher flames of contention than those between Paul and Silas: at length it rose to a Rivalry, to Reproches, Menacings, Fewds, Despites and bitter Animosities between such as adhered to ancient Episcopacy, and those that admired the new-sprung plant of Presbytery.

To dig about, to muck and mend this last, the Learning, Wit and Credit of Mr.* 1.27 Beza contributed not a little, who first of any man openly inscribed Presbytery with a Title looking very like to Divine, as Christs true and onely Discipline; in which yet he was not so punctual and peremptory as many that followed him in his supposed Opinion, but came far short of his real Learning, which still forbad him to deny primitive, paternal and reformed Episcopacy its due Honour, Use and Place in the Church of Christ, or to de∣mand the extirpation of it where it was setled and reformed, which he deprecates as an intolerable arrogancy in him or any man. To which moderation if his Judgement and Conscience had not led him, yet he was shrewdly driven by the notable charges of learned Sa∣ravia, a man of veterane courage, of a steddy judgement and unpopular spirit, who pressed upon his Unepiscopal, much more against his Antie∣piscopal Presbytery so strongly, that he forced his Antagonist to stoop and subscribe to Primitive and Catholick Episcopacy, yea, and to acknowledge Bishops, even from the Apostles dayes, to have been the (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉•• Presidents or chief Rulers among Presbyters in all Churches.

Mr. Beza's Essayes, not so much to have undermined Episcopacy, as to have fixed or earthed his Presbytery better, being thus notably countermined, yet upon his very breaking the earth, and promising, at least pretending, to spring some rich Mine of Scripture and Antiquity, to prove, if not the sole, yet at least the concurrent Divine right of Presbytery, on both sides of it, both as to its preaching & ruling Elders, as stamped with the mark of Christ and his Apostles, (besides his and others terrifying the world, as if Popery had begun with Prelacy, and Antichrist had sucked the breasts of Episcopacy) it is not imaginable what industrious Pioneers and Souldiers followed these charms, this alarme for Presbytery against Episcopacy; who sifting every name of Bishop, Presbyter, Elder, Evangelist, Messenger, Apostle, Prophet, Pa∣stor, Teacher, Ruler, Governments, Helps, &c. in Scripture and Anti∣quity,

found or fancied upon all of them something that made very much, if not onely, for Presbytery, and very much, if not wholly, against Episcopacy, so far that they would not allow so much as the twelve or thirteen prime Apostles any Episcopal Presidency, Eminency or Au∣thority above the seventy Disciples, or any Presbyters whom they or∣dained, much less any Bishop after them, above the youngest, mean∣est and pettiest Presbyter; rather suspecting, yea aspersing all Anti∣quity, even in the primitive and purest times, for Ignorance and Error, or Falsity and Ambition, in following the Catholick custom of Episco∣pacy, after the great Apostolical pattern (which was (in them) given to all Churches by the Spirit of Christ, and after continued by the A∣postles own appointment) than any way admitting any Innovation, Flaw or Defect to be in their new-formed Presbytery.

Heats unhappily growing great, and Eruptions many,* 1.28 from the Etna or Vesuvius of mens passions, the sulphur and ashes at last came from Geneva, Franckfort and Edenborough, over to England: where at first they onley fell upon the square Caps and Rochets of our ex∣cellent, reformed and reforming Bishops; but at last they flew in their very Faces and Eyes, without any respect to their Age, Learning, Piety, Sanctity, and Martyrly Constancy, besides the honourable places they still held, both in Church and State, according to our Laws.

For the Undertakers for the Cause (as they called it) of Jesus Christ, first picking at the outworks of Ceremonies, next at the spiri∣ritual Courts or Jurisdictions of Bishops, after that at the excellent Liturgy, at last they laid amain at the whole Body as well as the Branches of Episcopacy, going much further than ever their first Founders of Presbytery abroad, or the modester Non-conformists at home ever designed or desired. Thus a bolder Generation of men (stopping their ears against all the charms of Scripture, Antiquity, Universality, Prudence, personal Merits, publick Blessings, and all propor∣tions of Government and Polity, only urging a peremptory necessity and a self-inforcing novelty) perfected that in a dreadful War, which was nei∣ther begun, nor promoted, nor desired by the chief Magistrate, nor by his chief Council in its pristine fulness and freedom, nor ever before was acted in any reformed Church whatsoever against their reformed Bishops.

After much bustling and blood-shed in perilous times,* 1.29 this crooked and low shrub of Presbytery, which having never much thriven or grown handsomly in Scotland or in any other Kingdom, (where it had been happily and handsomly grafted by King James with a re∣newed and well-reformed Episcopacy) this bitten, mangled and mis∣shapen, was brought over on the swords point, and wrapped up in the cover of a Covenant (as Plants in Mats) to be set in this good soyl of England, after sweating Smectymnuus and the industrious Assembly with many Heads, Hands, Tongues and Pens, had digged and prepared the ground for it, by gaining the minds of some wel-affected Mem∣bers in the two Houses, and others in other places.

* 1.30About the Year 1649. (the Fasces Imperiales, and the Sacrae Secu∣res) the Holy Rods and Imperial Axes of Presbytery were displayed to England, in their Ruling and Teaching Elders, in their High and Mighty Consistories, Parochial, Classical, Provincial, National, Oecu∣menical: for the Presbyterian power was in all the world to prevail a∣gainst Episcopacy, as Daniels He-goat did against the Ram, casting him to the ground, and stamping upon him. Every Presbyter, young and old, ripe and raw, was to have not onely a sword in his mouth, but a switch of correption in his hand; which, lest he should use too rashly and sharply, he was to be pinioned and surrounded with certain Lay-Elders, each of them furnished also with a Rod of Disciplinarian or ruling power equal to the Minister. All this dreadful dispensation of Presbyterian discipline was pontifically and punctually set out by many discourses, to the no small wonder of all wise men, who knew the disproportions to all Government generally, which were both in younger Ministers and in most Lay-men of plain parts and plebeian breeding, such as in most places these herds of ruling Elders must be, into whom the spirit of Government must presently enter. And no less terrible was this paradox and parado of Presbyterian Discipline and Severity even to Common-people, yea and to the most of the ablest Gen∣try and Nobility, except some few, whose itch and ambition of a Lay-elderships place had possibly biassed them to smile upon their persons and their now▪ Presbytery, to which they were invited solemnly to be Gossips.

* 1.31Thus armed and marshalled in its Ranks and Regiments, Presbytery began to hasten its March in its might, furiously enough, setting up its Conventions, Ordinations, Jurisdictions, trying the metal and tem∣per of its Censures by Ebaptizations, Correptions, Abstentions, Ex∣communications and new Examinations even of ancient Chri∣stians, old and eminent Disciples to whom they had formerly given the Sacrament twenty times: some of which they sought to win by fair speeches; some people they perswaded, others they menaced and scared to submit to their new Scepter. Daily Intelligences and brotherly Correspondencies were zealously kept every where, very quick and warm among the Presbyterian Fraternity. Bishops never so a∣ged, learned, unblameable, venerable and meritorious for their La∣bours and good Examples, were as Underlings and conquered Vassals, not so much as pittied, but despised and trampled under foot, exau∣torated and vilified by every young stripling that had got the switch of Presbytery in his hand, which he saw now was beyond the Bishops Keyes or Crosier.

* 1.32Presbytery thus driving at Jehu's rate for some time, some of its wheels or pins, like Pharaohs, began to drop off, which forced it to drive more heavily than its natural genius can well bear, (being spiri∣ted, like Ezekiel's wheels, with so many young Preachers of very a∣ctive fancy and eager to rule.)

After all this digging and delving this rare plant of Presbytery soon dwindled, either as having no great depth of good earth, or as not planted by so lucky an hand as it should have been in so publick and grand a concern as Government is in any Church or State, or as watered so much with Christian and Reformed blood. In fine, its very Bark grew streight and hide-bound, its soft branches and sudden shootes grew weak and withering, its junctures loose and infirm, its top too heavy for its body, and its bulk for its roots; as an Epidemick terror at first, so now a nauceous scorn befell most people, some laughing at, others despising these new Undertakers to govern all sorts of Christi∣ans great and small in England, without the leave of the chief Go∣vernour in Church and State, to whom they had sworn to be subject, as to the supreme Governour in Church and State.

In a few years the breach which these Trojans had made in the walls of their own City, this Church of England, to bring in this wooden Horse of Presbytery, so weakned their own defence, both for maintenance and authority, that when they thought Town and Coun∣try and City had been their own, they saw themselves much forsaken, as by Prince and Peers, so by the people generally, yea and by some of their greatest Masters, who listed not to write upon Presbytery (Jugum Christi or Sceptrum Crucifixi) the Yoke or Scepter of Jesus Christ.

After this damp and coldness had fatally come upon most men, who were now as willing not to be governed at all by any Presbyters, as Presbyters were unwilling to be governed by their lawful Bishops; no Agitating, no Stickling, no Preaching, no Praying, no Fasting, no Printing, no repeated Crambes of Christs Discipline, of Elders and El∣derships, of Helps and Governments, of the Necessity of the Divine right, of the Aarons Rod of Presbytery, which had been kept hid (it seems) in the Ark of the Covenant for 1600. years, no splendid Names of Mr. Calvin, Mr. Beza, Mr. Farel, Mr. Knox, Mr. Cartwright, Mr. Baines, Mr. Brightman, Mrs. Smectymnuus; no urging the Covenant, the Votes, the temporary Ordinances, of two Houses; no engine was capable to buoy up Presbytery, which was either leaky, as built of green tim∣ber in hast, or overloaden beyond its bulk and capacity.

Many sober and good Christians, bred up under Episcopal pru∣dence and gravity, had already felt, and others feared the Pertness and Impertinency, the Arrogancy and Emptinesse, the Juvenility and Incompetency, the Rusticity and Insolency of some ruling and teaching Elders too. Sober men disdained, till they saw better reason from God and Man, to put their necks thus into a new Noose, and their hands under the Girdles of their either Equals or Inferiours: no in∣genuous man or woman thought that High-shoes and the Scepter of Go∣vernment, yea of Church-government, yea of Christs Government, could well agree together.

So that the decoy and fallacy, the sophistry and shooing-horn of bringing in Lay-elders by Divine right, with some shew of Com∣mon-peoples having an influence in the new Church-government, was soon discovered and despised; it being most apparent, that Mini∣sters must be very silly Schollars and less Politicians, not to over-bear by florishes of Words and Wit, or shews of Reason, Learning and Religion all his Lay-elders o•• ruling partners; so that he would (up∣on the point) enjoy the sole government of his parochial Principality or petty-Episcopacy, which would make the little-fingers of Presbytery in time heavier than the loyns of Episcopacy ever were, by so much as many poor mens Oppressions and young mens Follies are like to be more ponderous than one rich and aged persons power.

* 1.33At this stand and maze, some Ministers and people (who could not for shame return to Episcopacy, not yet well persist in promoting Pres∣bytery, which they saw a lost game) very notably betook themselves to a new Invention of Independency; of which the first five famous Planters and Commencers in England, were men, as of prudential parts, so of good esteem for their piety where they were known, and some of them were reputed for their learning. These (Quinqueviri) with very modest Applications and humble Insinuations first begged leave and liberty, not onely to dissent from Presbytery, (with more bro∣therly tenderness than that had done from Episcopacy) but to attend the further completing of that Church-way, which they called Congre∣gational or bodying of Christians, of which they already had some ge∣neral light and model in their heads, as most-scriptural, though least discernable in any track or practise of former Churches.

* 1.34Their grand postulate or principle was (as Jacob) very smooth, popu∣lar and pleasing, probable enough to gain Disciples in a more gentle way than Pre••bytery had done, which was red and rough handed like Esau, the Independant planters owning people to be the first and chief Receivers and Dispensers of all Church-power. Both of them agree and resolve, having shaken hands for fashion-sake as brethren, utterly to leave their aged Father and old stock Episcopacy, which they thought (like Isaac) now blind, superannuated, doting and quite spent, ha∣ving no more blessing for them. These, as young and lusty striplings, for a while socially apply to shift for themselves, without interfering each with other: the one, as eldest, hoped to live by Hunting, by u∣sing arms and force to compell people to bring them provision; the other, as yet of a milder nature, gently applies (in a more furtive way) to gather Churches, like little flocks of sheep, from any Fold whence they listed to stray, to feed them by their own will, and to rule them according to their own pleasure, because by their own pow∣er and popular commission, making the flock to be above the Shep∣herd, and the ruled above the Rulers in an absolute, complete and su∣preme power under Christ, being immediately authorized from him to

chuse and to depose, to make and to reject, to reprove and to remove their Officers to Presbyters, Elders, Pastors or Bishops as their menial servants, and Christs Messengers as their dependent and manual Mini∣sters, elected and ordained as well as nourished and maintained by them.

The body of the people thus congregated or congregating them∣selves being the measure of all Church-power to it self, and to all its members great and small, neither appealing to others, nor requi∣ring others appeales to them, neither ambitious to Rule over others, nor enduring to be Ruled by others; but wrapping up it self in smal volumes, every Church carries (like a snaile) its shell and all it hath with it; not troubling poor people with tedious and long journies, with vexatious citations and appeales from one Classis or Court to ano∣ther; which were, they say, the burthens attending both Episcopacy and Presbytery, which last mended (as they truly tell the world) them at∣ter very little, in point of peoples Ease, Quiet and Liberty, after it had so quarrelled with Episcopacy, and with many sleights as well as violence wrested the staffe out of its hands: Presbytery seeming like the plant called Touch me not, which flies in the face, and breaks in the fingers of those that presse it; but Independency, as the sensible plant, rather yielding to, then resisting any hand that is applyed to it.

This later and softer plant no sooner (almost) began to be set on foot in England about the year 1650. but it soon gained much ground of Presbytery, which had been an old bitten shrub, ill rooted, and never very florishing or fruitfull, and lesse apt to be now at last transplanted: But Independency, as a new slip or full-shoot, springs up a∣pace, spreads its roots and branches without any noise, erects its Churches as fast as Presbytery could its Consistories, out of the ruines of Presbyterians Parishes, as well as of Bishops Dioceses. Inde∣pendency hath no great line or out-work to maintain, and so can do it with fewer numbers and lesse noise: it desired onely in Peace to enjoy it self; affecting no forced ambition or unvoluntary Rule over others as did Presbytery: it professeth to aime at nothing, but a nearer and greater strictnesse of Sanctity, Unity and Charity among Chri∣stians in their Church-way than it thought could well be had among the larger combinations of Presbyterian or Episcopall Churches, which they think are not easily managed without much labour and toile, besides offence and complaint; because they urge many things as of duty, and by constraint, when this is onely by every ones free will and consent.

Nothing is more soft and supple than Independency in its first ren∣der branches and blossomes; nor is it other than a little Embryo of Episcopacy in a little Parish or Diocese: For Bishops, Presbyters and People, did of old and at first so neerly correspond, as Fathers, Bre∣thren and Sons of a Family, when they were but few, and scarce made up one great Congregation in a City; where one Minister at first

was both Pastor and Teacher, Bishop and Presbyter, who, as Christians increased, ordained them Presbyters, to carry on the work, and yet to keep a filial Correspondency with him and respect to him, as became them. The pomp and solemnity of Independent Episco∣pacy is lesse, but the Power and Authority Ecclesiasticall is, though broken and abrupt, yet full as great and absolute as to all Church-uses and intents as ever Bishops challenged. How far this willow will grow an oake, more rough and robust, as it growes Elder, Bigger, Higher and Stronger, no man knowes. I presume it cannot have better begin∣nings of Order, Unity, Purity, Piety, Charity, Meekness and Wisdom, than Episcopacy had in its first Institution; which is owned by all learned men to be at least Apostolicall, both as to the enlarged Chur∣ches, made up of many Congregations, and the enlarged Authority of one Bishop placed by the Apostles over many Presbyters and Congregations, so gathered by them into one Ecclesiastick Society or Combination, as those Primitive Churches were in the Scrip∣ture. Nor can it have more specious and modest beginnings for Purity and Sanctity, than some former sects have professed, such as were the Novatians and Donatists; of which St. Cyprian and Optatus, with St. Austin and others, give us liberall accounts; whose procedings did not answer their beginnings, either in Modesty, Charity or Equity, but from rending from, they fell to reviling and ruining all Churches but their own.

From the rise and advantages which these two new, and now al∣most parallel, plants in England, Presbytery and Independency, neither of which are yet any way grown up comparable to the Procerity, Height and Goodliness which Episcopacy had, and yet hath, as in many Churches of Christ, so in many English mens minds, (notwithstan∣ding that both of them, as notable suckers, strive all they can to draw away all sap and succour from the old root of Episcopacy, that it may quite wither and be extirpated every where, as it hath been lately with Swords and Pickaxes terribly lopped and almost quite stubbed up in England;)

* 1.35From these two (I say) which have so much pleased either some Ministers or People with shewes of Novelty, Liberty, and share of Authority, other Parties, Sects and Factions have began to set up their scaling ladders, and (for a time) staying one of their feet either on the standards of Presbytery or Independency, they fall amaine with their hatchets to hack and hew down the remaines of all Episco∣pal order and Communion in Churches, to cut off the battered, stript and bare branches of that Ancient and goodly Tree, which contained once the Catholick Church under its boughs and shade.

Thus these petty planters begin their new plantations, that every one set up new Churches and Pastors after their own Hearts, Opinions and Fancies, making use of what seare, barren and Schismatick slips

or abscissions they are able to break or cut off, aiming still to plant (as they say) further off from the root and bulk of Episcopacy (as a notable character of more perfect Reformation) than either Presbytery or Independency seem to have done, who sometime professe they can comply with something in Episcopacy.

Hence, first Erastians or Polititians begin to resolve all Churches into States, all Ministry into Magistracy; making no other ori∣gine of Church-power than that of the Common-wealth, nor of any Ministers, Bishops or Presbyters Authority than of a Justice, or a Cap∣taine, or a Constable.

After this Anabaptists, Quakers, Enthusiasts, Seekers, Ranters, all sorts of Fanatick Errors and lazy Libertines, pursue their severall designes and interests under the notions of some new-found Church Sprigs and better plantations, filling all places in England like a wood or thicket with Bushes and Briers, and Thornes of Separations, Abscissions, Raptures, Ruptures, Novelties, Varieties, Contenti∣ons, Contradictions, Inordinations, Reordinations, Deordinations, and Inordinations, no Ordinations scarce owning any Church or Chri∣stians which are not just of their way and form, as Optatus tells us the Donatist Bishop Parmenian and his party did.

All of them agreeing with Presbytery and Independency in this one thing (however differing in others, as in the matter of Tithes, which these are reconciled to) that they are enemies against all Dio∣cesan Ruling Episcopacy, quarrelling even the Honesty and Credit of Primitive Churches on that account, despising all the Fathers, and all the Councils and Canons of all Churches, as levened with Episcopacy. The reason in all of them is one and the same; because true Epis∣copacy was a notable curb, and restraint, and remedy, equally against all Schisms and Innovations in the Church of Christ, as St. Hierom tells us. And further, by its venerable Authority, so Famous, so Anci∣ent, so Universal, so Primitive, so truely Apostolick, it infinitely and intolerably upbraids all their Novelties and Extravagancies: be∣sides they are conscious that they shall hardly ever (one for a hun∣dred) either equallize or exceed in many Ages the useful and excel∣lent Abilities, Gifts, Graces and Miracles, or the Benefits and Bles∣sings, which by and under regular and holy Episcopacy the Lord was pleased to bestow (if ever any were bestowed) on his Church in all the world, who never (till of later yeares) knew any thing of other Church-governments, besides that of Episcopacy, any more than they saw new Suns or new Moons in the Heavens.

It may be these Parelii or Paraselenes, these Meteors, Comets and blazing Stars, that now appear in despite of primitive Episcopacy, will not be so long lasting, nor so benign to this or any Church as that was; though they seem to emulate, yea and strive to eclipse, nay

quite to extinguish the shining of those ancient lights to which they owe their best light of sound Knowledge and Religion, Episcopacy joy∣ned with an orderly Presbytery.

Mean time what Inconveniencies, yea Mischiefs and Miseries have or may attend these Fractions, Diversities, Divisions and Confusions upon the account of religious forms and Church-ambitions in this and other Churches, between both Ministers and other sorts of Chri∣stians, what spoyle and havock they may be tempted in time to make upon one another, while they seek either to overdrop or to destroy each other, as they have done (beyond all moderation and mercy) upon Episcopacy, how little hopes there is that any, or many, or all of them can ever thrive and ascend to any height, not of secular glo∣ry, but of Christian proficiency in Truth and Love, comparable to the pristine or modern Beauty, Fruitfulnesse, Usefulnesse and Goodlinesse of a right Episcopacy in England or any other Church, is left to the sober judgement and prudent presages of all wise and worthy Christi∣ans that list to be spectators and Readers; before whose eyes this Scheme is with Truth and Love plainly and impartially set forth, as to the historick and politick Description of these several and unproportio∣nable Figures, which are lively Emblemes of the Catholick and anci∣ent Unity and Uniformity under Episcopacy, compared to moderne Diminutions, Divisions and Deformities, as to Ecclesiastical Polity, Order, and Government, since Presbytery was planted in blood, and Independency self-sown of late years in England; whose Honor, as a Church Christian and Reformed, will then be most advanced, together with its civil Peace, when both Presbytery and Independen∣cy, as to the just Interests of godly Ministers and people, are re-ingraf∣ted or re-incorporated with those of primitive Episcopacy, which is, beyond all dispute, and ever was, in the best and worst times, the best Conservator, as of Bishops Apostolick Authority and Succession, so of Presbyters worthy priviledges, and of all faithful peoples comely advantages, so far as they are joyntly concerned in Ordination or Ap∣probation of Ministers, in Consecration and Communication, in holy Mysteries, in mutual Counsels, Supports and Assistances both private and publick. The just ballancing or even twisting of which three together, makes Christian Churches and States at once ample, ho∣nourable and happy, both in Order and Unity, in Strength and Beau∣ty, in Unanimity and Uniformity, which are the best constitution and complexion of any Church that desires to thrive in Piety and Charity, in Truth and Love; which the wise and blessed God in mercy restore to us.

Notes

• * 1.1

  Psal. 80.9, 10, 11.
• * 1.2

  1 Cor. 12.28. Eph. 4.11, 12.
• * 1.3

  Eph. 4.15.
• * 1.4

  1 Pet. 2.••5.
• * 1.5

  The begin∣ning of Epis∣copacy Ann•• Christi 30.
• * 1.6

  Joh. 20.20, 21. Acts 2.2.
• * 1.7

  Acts 1.26.
• * 1.8

  Mat. 28.19. Rom. 16.••6.
• * 1.9

  Rom. 10.18.
• * 1.10

  Gal. 2.7.
• * 1.11

  Gal. 1.18.
• * 1.12

  Cum nobis totus orbis comm••rcio ferm••turum in unâ communi∣onis soci••tate concordat. Optat. l. 2. Rami erroris p••••te••ti de m••ndacio, non de radice ve••i∣tatis. Id.
• * 1.13

  The complea∣ting of Eccle∣siastical Com∣binations or great Church∣es by the Apo∣stles.
• * 1.14

  Joh. 13.14, 15 and 15.12.
• * 1.15

  The Successi∣on of Episco∣pacy.
• * 1.16

  1 Tim. 3.2: Tit. 1.5.
• * 1.17

  The primitive care of the Union and Communion of all Church∣es.
• * 1.18

  The wither∣ing, decay and falling of som branches.
• * 1.19

  Mark 5.30.
• * 1.20

  The laxation of Ecclesiasti∣cal discipline.
• * 1.21

  The state of Episcopacy under the Pa∣pacy.
• * 1.22

  The begin∣ning of the Presbyterian-government Anno 1541.
• * 1.23

  Mr. Calvins grounds for Presbytery were not a∣gainst Episco∣pacy.
• * 1.24

  Mr. Calvins difficulties in setling the Church-go∣vernment of Geneva.
• * 1.25

  The growth of the Presby∣terian way of Church-go∣vernment.
• * 1.26

  Whence the former bro∣therly corres∣pondency be∣tween Episco∣pal and Pres∣byterian Churches.
• * 1.27

  Mr. Beza's Pa∣trociny of Presbytery beyond Mr. Calvins prin∣ciples.
• * 1.28

  The heats a∣bout Church-government among some reformed.
• * 1.29

  The first planting of Presbytery in England to supplant Epis∣copacy.
• * 1.30

  The terrible equipage of Presbytery at fi••st.
• * 1.31

  The activity of Presbytery.
• * 1.32

  The dwind∣ling and wi∣thering of Presbytery in England.
• * 1.33

  The soft and gentle rise or springing up of Ind••pen∣dency, An. 1641.
• * 1.34

  Independency supplants both Presbytery and Episcopacy.
• * 1.35

  The advanta∣ges that other parties make by Presbyterian and Indepen∣dent sticklings against Epis∣copacy, and Ecclesiastick unity.