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

BOOK I. SETTING FORTH THE Present DISTRESSES OF THE CHURCH of ENGLAND. (Book 1)

CHAP. I.

LEst any one should stumble at the very threshold of my Discourse, and by their too much prejudice,* 1.1 coynesse and easiness, to take offence from Names, should fru∣strate my whole design of doing them good, by for∣bearing to read what I write upon such a subject; I am at first, as briefly and plainly as I can, to assert the Name of the Church of Engl. Which Title is (certainly) the crown of our Country, the honour of our Nation; the highest, holiest, and happiest band of our society; the surest foundation of our peace with God and men; which under this name, and in this relation, becomes sacred as well as civil, religious as wel as rational. It was a very sad and bad exchange, if this Nation then began to be no Ch. of Christ when it began to be a Common-wealth; if it ceased at once to be an earthly, & heavenly kingdome: which last, as the Emperour Theodosius said, was the greater honour of the two.

We eate, and drink, and sleep, we beget our like, we die, or kill and devour one another, as beasts▪ we build and plant, we buy and sell, we rule and obey, as meer men: But we believe, and worship the true God; we professe the faith of our Lord Jesus Christ; we are partakers of the gifts and graces of the blessed spirit; we have an holy communion with that adorable Trinity, and with one another in love and charity, as Christians, that is, visible members of Christ our Head, and of his Church, which is his mysticall body; our noblest life, sweetest society,* 1.2 and divinest fraternity is, as we are Christians, that is, Emulators of the holy Angels, Imitators of God, children and servants in the fami∣ly of Christ, candidates of heaven, expectants of happinesse, partakers of grace, and daily preparing for eternall glory. All which are the dis∣pensations, capacities, and priviledges of that nation and people onely, which are and own themselves the Church of Christ.

A title of so much honour, and reall advantages, that in earnest, no Nation or people once called and converted to be Christians, and by publick vote or profession owning themselves to be such, should ever be patient to be robbed, or under any specious pretences and novel fal∣lacies deprived of it, since the Empire of the whole world, and the riches of both Indies are not equivalent to this honour,* 1.3 for a people to be called Gods people which were not his; and for a Nation which sate in

darknesse and in the shadow of death, to be professedly and really the houshold of faith, the Church of Christ, as this of Engl. was heretofore owned to be, by the solemn and publick profession of its Kings and Princes, its Nobles and Peers, its Parlaments and Synods, its Magi∣strates and Ministers, by the consent, suffrages, and submissions of all estates and degrees of people, ever since its first conversion; who ne∣ver thought it any impropriety or barbarity of speech, (much lesse any disgrace) to call themselves, according to their joynt and declared profession of the name and faith of Christ, The church of England.

Which Title I use, according to the good old style and generall phrase of all learned, godly and wise men, both at home and abroad, Ancient and Modern. With which Inscription, that excellent Bishop Jewell set forth his just and accurate Apologie, ful of honest learning, potent reasonings, and unfeigned Antiquity, besides Scripture-demon∣strations: which got It and this Church so great an applause, both at home and abroad, that all Reformed Churches and Divines admired it, both this Church and that Book. The more learned and modest Romanists either found they had not abilities to confute it, or not con∣fidence enough to despise it; nor did any Non-conformists then bog∣gle at this Title of The Church of England, when they found it conve∣nient to enjoy the benefit of Her shadow and protection, however in some things they then quarrelled at Her garb and fashion.

If any of these be now grown so wilfully ignorant, that they need to be informed in this point, they may please to know, That the Name of the Church of Engl. is more ancient, more honourable, and every way as proper, as the new style and title of the Common-wealth of England. Which denomination imports, not the agreement of all private mens aims, desires, and interests in all civil things (any more than the other doth all mens agreement in every opinion and point of Religion:) But it denotes the declared profession of far the major part, which is esteemed as the whole; whose consent is declared in the Laws and publick constitutions.

So by the name of the Church of Engl. it is not imported or implyed, that we judge every particular person in this Nation to be inwardly a good Christian, or a * 1.4 true Israelite, that is, really sanctified, or spiri∣tually a member of Christ, and his mysticall body, the Church Catho∣lick, invisible: No, we are not so rude understanders, or uncriticall spea∣kers. But we plainly and charitably mean that part of mankind in this Polity or Nation, which having been called, baptized, and instructed, by lawfull Ministers in the mysteries and duties of the Gospel, maketh a joynt and publick profession of the Christian faith and reformed Reli∣gion, in the name, and as the sense of the whole Nation; as it is groun∣ded upon the holy Scriptures, guided also and administred by that uni∣form order, due authority, and holy Ministry, for worship and govern∣ment, which, according to the mind of Christ, the pattern of the A∣postles, and the practise of all Primitive Churches, hath been lawfully established by the wisdom and consent of all estates in this Nation, in order to Gods glory, the publick peace, and the common good of mens souls.

I know there are some supercilious censors and supercriticall criticks, who cavill at, disown, disgrace and deny this glorious Name of the Church of England: allowing God no Title to any such Nationall Church, nor any Nation such a relation to God, since that of the Jews was dissolved; nor doe they much approve the Name, or believe the Article of the Catholique Church.

The truth and property of both which titles and expressions I know there is no need for me largely to vindicate, among judicious, sober and well-catechized Christians,* 1.5 who doe not drive on any de∣sign by the fractions, parcellings and confusions of Nationall Churches, as those seem to doe, who are still affectedly ignorant (for this sub∣ject hath been fully handled and cleared by many late excellent pens in England, besides the ancient and forrein writers) that the name of Church of Christ, next to the highest sense, which denotes all that ho∣ly and successionall society in heaven and earth, who are or shall be ga∣thered into one, as the mysticall invisible body of Christ, that is pur∣chased, sanctified and saved by him, which is never at one intuition visible in this world; this is also, in a lower sense, not more usually than aptly, applyed to expresse that whole visible company of Christian Professors upon earth, whose historicall faith, declared profession, and avowed obedience to the Gospel of Christ, like a great body or good∣ly tree, in its severall extensive parts and branches, stretcheth forth it self throughout the whole world. This collectively taken, as derived from one root, or bulk, is called the visible Catholick militant Church of Christ, being to particular Churches, not as a genus to the species, but as an integrall or whole to the parts of it.

Besides these, the name of the Church of Christ serves to expresse any one of those more noble parts, or eminent branches belonging to that Catholick visible Church; which being similary, or partaking of the same nature by the common faith, have yet their convenient li∣mits, distinctions, and confinements, as to neerer society and locall communion, for their better order, unity, peace and safety, either in particular Cities or Countries, Provinces or Nations; each of which, holding communion of faith and charity with the Catholick Church, were in that respect anciently called Catholick Churches: so were their Synods and Bishops called Catholick, (long before the Bi∣shop or Church of Rome monopolized that name) as that of Smyrna is styled in its commendatory Letter,* 1.6 touching their holy Bishop and Mar∣tyr Polycarpus.

I deny not but the name of the Church of Christ, is in Scripture, and in common use may be applied, in the lowest, and least proper or complete sense, to particular congregations, and small families,* 1.7 espe∣cially where others met to serve the Lord: which may in some sense (as Noahs family in the Ark) be called Cities, Common-wealths,

Kingdomes,* 1.8 Nations, as well as Churches; being the Substrata, Se∣minaries and Nurseries of both: yet this in a defective, improper and diminutive sense onely, as apart from, or compared to those larger combinations and ampler Communions, which all reason, besides the expresse wisdome of Christs Spirit, and the practise of the bles∣sed Apostles followed by all the Primitive Churches, invites all Christians in any nation or polity unto, for mutual peace, good or∣der, safety and edification, both as to Doctrine, Worship, Disci∣pline, and Government; far beyond what can be enjoyed or expe∣cted in smaller parcels, or separated societies: whose meer locall ad∣vantages, by neighbourhood or neerness of dwelling, and actual mee∣ting together in one place, make them not any whit more a Church of Christ,* 1.9 or in and of a Church, than it makes them men or citizens; but only gives them some conveniences for the exercise of some of those duties and priviledges, which they enjoy, not as Members of that single Congregation, but as Branches of the Catholick Church of Christ; to which Mystical Body they were admitted, when they were baptized, and to whose head, Jesus Christ, they are related and united, so far as they are believers either in profession or in power: Being further capable to enjoy all those benefits and advantages ne∣cessary for the publick Peace, Order, Government and well-being of a Church; All which Christ intended it, and which are not to be had in the small parcels of Christians, but in the joynt authority of lar∣ger combinations.

Such sober Christians as live above capricious niceties, captious so∣phistries, and popular affectation of novel formes and termes, do well understand, That, as little slips grow great trees, and small fami∣lies multiply to populous Cities and Nations, whose strength, ho∣nour, safety and happinesse consists, not in their living apart, reser∣ved and severed from one another in their private houses, or pari∣shes and Townships; but in their joynt counsels, large Fraternities, and solemn Combinations, under the same publick Lawes and Go∣vernours; without which they cannot attaine or enjoy Peace and Safety, the noblest fruits and highest ends of humane Societies and ci∣vil Polities; whose Dangers, Mischiefs and Miseries are such, as can∣not be avoyded or resisted, save onely by united Counsels and Assi∣stances, to which just appeals and addresses may be made, for redress of such mischiefs as small parties cannot avoid or remedy:

In like manner Christians have in all ages grown up, from the first Apostolical Plantations of Christianity, which were in particular per∣sons and private families, to such holy Associations, Charitable Com∣binations, and regular Subordinations, as reached not onely to the first Families, or lesse Congregations and Neighbourhoods (which, as I said, may be called Churches in their Infancy, Youth, and Minority;) but they grew up, spread and increased, by the spirit of Prudence, Peace, Order, Love and Unity, even to great Cities, large Provin∣ces and whole Nations. To all which more publick and extensive

relations, Christians finding themselves obliged by the ties, not one∣ly of their common faith and love, but of their own wants and mu∣tuall necessities for Order, Safety and Peace; they ever esteemed themselves so far bound in duty to every relation, both greater and lesser, as the generall good, and more publick concernments of those Churches of Christ did require of them; which were ever esteemed as (Ecclesiae adultae) Churches in their full growth, beauty, harmony, procerity, vigour and completenesse, both as to the good to be enjoyed, and the evils to be avoided, by all Christians, not one∣ly in their private, but publick and politick capacity.

'Tis happy indeed, when one Sinner, or one Family, one Village or Congregation, give their names to Christ; at which the Angels in Heaven rejoyce: But how much more august must their joy be,* 1.10 how much more magnificent must the glory of Christ, and the re∣nown of his blessed name be, when whole Cities, Countreys and Nati∣ons willingly a 1.11 give themselves, and b 1.12 be joyned to the Lord, and to his Ministers, or Ambassadours? This carries more proportion as to the merit of Christs Sufferings, price of his Blood, and power of his Spirit; so to the accomplishment of those many cleare and munificent pro∣mises, foretold with so great pomp and majesty by the Prophets, of Gods c 1.13 giving in the Nations, with the glory and fulnesse of their mul∣titudes, to Christ, for his Inheritance; so far that many and mighty Kings and Queens should be nursing Fathers and Mothers to the Churches of Christ: which should be not onely diffused and scatte∣red according to the latitude and extent of their civil Dominions; but piously owned, prudently governed, and orderly preserved by their princely and paternall care, in their severall distributions, and orderly jurisdictions, according as all true prudence and polity, Ec∣clesiasticall as well as Civil, doth require of wise and good men. Namely, to such a grandeur, beauty, comelinesse and safety, as was and is infinitely beyond any of those modern Models and petty Inven∣tions, which seek to slip goodly Boughs into small Twigs or Branches; to reduce ancient Churches, of long growth, of tall and manly stature, to their pueriles, their long coats and cradles.

Such famous and flourishing Churches (for instance) were those in the Apostles times and long after, which received their denomina∣tion or distinction from those great ••••ties of Jerusalem, Anti∣och, Ephesus, Philippi, Thessalonica, Corinth, Rome, and the like Mo∣ther-Cities: According to whose latitude and extensions, in point of civil distinction and proconsulary jurisdiction, the union and commu∣nion of Christians there first converted, and formed into severall Churches, did extend, by the holy and happy d 1.14 Association of their re∣spective Bishops, Presbyters, Deacons, and people, into one Ecclesiasti∣call polity: whose orderly and united influence contained in it, not onely some one particular Congregation, whose number might fitly meet in one place to worship God; but it comprised all Christians and Congregations in that city, how numerous soever, yea, and ex∣tended, not onely to the walls of that city, but to the suburbican di∣stributions,

yea, to their several Territories and Provinces appertaining to them: in which, although there were (no doubt) many thousands of Christians, who were divided into severall Congregations, accor∣ding to the nearnesse of their dwellings, and conveniencies of their meetings in one place to serve the Lord; yet were they still but one Church, as to that Polity, Order, Authority, Government, Inspecti∣on and Subordination which was among them; which cast and com∣prehended them by a native kind of right, and spirituall descent, as children to fathers, under the care, rule and guidance of that Apostle or Apostolick Teacher, who first taught and converted them; a 1.15 which Apostle afterward committed them, together with his own ordinary Authority over them, to his Vicegerents, Suffragans, or Suc∣cessors in that chief city, who residing there, was called the Angel, b 1.16 Apostle, Bishop, President, or Father of that Church, even by the A∣postles themselves, and by the Spirit of Christ, c 1.17 writing to the seven Churches of Asia, Ephesus, Sardis, Pergamus, Thyatira, Smyrna, Phi∣ladelphia and Laodicea. All which were ever reckoned by Pliny, Strabo, Stephanus and others, as chief Cities, or Proconsulary Resi∣dencies; to which many other Villages and Towns, yea some lesser Ci∣ties and Countreys, were subordinate and united; as first, in civil de∣pendence and jurisdiction, so afterward in Ecclesiasticall Communion and Subjection.

So that it is most evident, by Scripture-dialect, by the wisdome of Christs Spirit, by the Apostolick prudence, and the subsequent pra∣ctices of all famous Churches, (as at Alexandria, Constantinople, Car∣thage, and many other instances) that the compleatnesse and perfe∣ction of Church-polity, order, union, power, and authority, was never thought to be seated or circumscribed in every particular congrega∣tion of Christians, as they were locally divided in their lesser con∣ventions, which would make all Churches as small twigs, both feeble in themselves, and despicable to others; but it was placed in those great branches, those strong and extensive boughs, which had in them the united power or authority, not onely of many Christians, but of many congregations, in which were many godly people, many grave Deacons, many venerable Presbyters, and one eminent Bishop, or Fa∣ther,* 1.18 who continued in that Presidentiall authority, to water, propa∣gate, increase, preserve, and ••overn, in order, peace and unity, those Churches which the Apostles had so planted, fixed and established in their severall polities and limits, as to Ecclesiasticall union, order and jurisdiction; In which the chief Pastor, President, or Bishop so presided in the place, power, and spirit of the Apostle, (yea, and of Jesus Christ) that no private Christian, no Deacon, no Presbyter, yea, no particu∣lar congregation might, as Ignatius and other Ancients tell us (regu∣larly) doe any thing, in publique doctrine, discipline, worship, or mi∣nistration, without his respective authority, consent, and allowance. Yea all good Christians did ever make great conscience of dividing from the principall succession, seat and Pastor, who was the centre and conservator of that Church-union and government, which was first

setled by the Apostles in Primitive Churches, and imitated by all others, which grew up after them.

Primitive Christians ever esteeming it as the sin of schisme,* 1.19 the work of the flesh, a fruit of pride and factious arrogancy, for any Chri∣stian, or any company of Christians, to dissolve, to divide from, and so to destroy that great bond of Christian communion, and subordinati∣on, into which, by the wisdome of the Apostles, the providence of God did at first, and ever after, cast his Church, in its severall parts, throughout all the world, for their greater safety, strength, comfort, counsell, honour, peace and stability, which are then most like to be enjoyed, when Religious power and the Churches authority run not in small and shallow rivulets, which are contemptible, and soon exhau∣sted; but in great rivers, with faire and goodly streams; in the united counsels, and combined strength of many learned, wise, grave and godly men.

Nor may it be thought, in any probability of reason, that when the Spirit of Christ wrote by Saint John to the seven Churches in the lesser Asia, which was about ninety years after the birth of Christ, and above fifty after his Ascension; or when the Apostle Saint Paul wrote to the Churches eminent in other great Cities, that there were (then) no Christians, or no congregations and assemblies of them in the other cities, towns or villages of those large countries and spacious territories; or that those Christians were not at all considered by the Spirit of Christ, or the Apostle, as to their further confirmation, in∣struction, regulation, order and government: No, but all those Christians and congregations, in those respective limits, territories, or towns, belonging to such a principall city or renowned Metropolis, were comprehended and included in the dedication or direction given to the Angel, or Bishop and chief overseer (under, or after the Apostle) of that whole Church which was contained in that Precinct or Pro∣vince. Which method and form of uniting, constituting and gover∣ning such ampliated and completed Churches, was Primitive and A∣postolical: whence it also grew Catholick in all Nations and Chur∣ches without exception: no Christians or Congregations (till these last and worst times) ever seeing any cause to think themselves wi∣ser than the Apostles, or the Spirit of Christ; nor ever either finding, or feigning, or forcing any necessity, to alter that constitution, order and subordination, by any unwarrantable breakings, Schismes, Separa∣tions; which are the ready way to weaken and waste the Churches of Christ in their order, safety and majesty, by unbinding and dis∣solving what was once and ever well combined, breaking the staff of Beauty and Bands; of Unity, Defence and Stability.

Certainly, as no Reason, so much less Religion, doth perswade any men to shrink themselves from their manly stature and full growth, to be∣come dwarfs and children again: who but children, mad-men or fools would rend a goodly and fair garment into many beggarly shreds and tatters, which are good for nothing but to trim up Ba∣bies? How savage a cruelty is it in any (as Medea did her children) to

cut a fair, strong, and well-compacted body into severall limbs, bits and mammocks? which thus divided, are both deformed and dead. It argues no lesse a fierce and ferine nature in any men, to ravell and scatter themselves from all civil fraternities and sociall combinations (which strongly twist the joynt interest of mankind together) meerly out of a lust to return to their dens and acorns: or out of a fancy to enjoy such liberty as exposeth men, by their own infirmities and o∣thers malice, both to necessities, wants and injuries. Who, but muti∣nous and mischievous mariners, will cast their wise Pilots and skilfull Masters over-boord, or shipwreck and cut in pieces a fair and goodly Ship, in which many men being sociably & strongly embarqued, they were able to encounter with, and overcome the roughest seas and storms; meerly out of a cruell wantonnesse and dangerous singularity, which covets to have each man a rafter or plank by themselves; or out of a vain hope, to make many little skiffs and cock-boats, in which to expose themselves, first to be (ludibrium ventorum) the scorn of e∣very blast, tossed to and fro with every wind; next, (after a little dal∣liance with death, and dancing over the mouth of destruction) to be overwhelmed and quite sunk by such decumane billowes as those small vessels have no proportion to resist? Alike madnesse and folly would it be in the Souldiers of an Army, to scatter themselves into severall troops and companies of fifties and hundreds, that should be absolute of themselves, under no Generall or Commander in chief, as to joynt discipline: united they may be strong and invincible, di∣vided they will be weak and despicable. The Polity, Wisdome, Stability, Authority and Majesty of those ancient, ample, and Apo∣stolick Churches was such of old, that all good Christians had infi∣nite comfort, relief, safety and support in their communion with them: if any injury were done by any private Minister or particu∣lar Bishop to one or many Christians, remedy was to be had by ap∣peale to such whose judgement was most impartiall, and whose au∣thority as well as wisdome was least to be doubted or disputed by any sober Christian. Such as were imprudently erroneous, or impu∣dently turbulent, Innovators of true doctrine, forsakers of Christian Communion, disturbers of Peace, or despisers of Discipline, either they were soon cured and recovered by wholsome applications, from the authoritative hands and charitable hearts of many, not onely Christians, but Congregations, and their united Presbyters, with the joynt consent of their respective Bishops, so far as the evil and con∣tagion had spread in particular persons, Congregations or Churches: or in case of obstinacy, they were not onely silenced and infinitely dis∣countenanced, by the notable censures and just reproches of many; but they were (at last) as it it were with the thunderbolts of heaven, so smitten, bruised, astonished and disanimated by the dreadfull Anathema's, which from the concurrent spirit of those great Churches and Synods were solemnly denounced in the name of Christ, by the chief Pastors or Bishops succeeding in the authority and place of the Apostles, that every good Christian feared and trem∣bled;

they wept and prayed for such sinners repentance;* 1.20 and in case of desperate contumacy or incorrigiblenesse, they gave them over to the Devil, as certainly, as if the sentence of Gods eternall doom had passed upon them.

This, this was the pristine polity, unity, beauty, majesty and terrour of the Churches of Christ in their ample and Apostolical combinations; when each of those Churches were (as sometimes in England) faire as the Moon, bright as the Sun, beautifull as the tower of Tirzah, comely as Jerusalem, a city of God, at unity in it self, also terrible as an army with Banners: for so they are prophecied, of and described,* 1.21 under the name of the Spouse of Christ.

Can any Christian, that is not utterly fanatick and wild with his Enthusiastick fancies, ever expect such harmony, weight, lustre, au∣thority and efficacy from any of those petty Conventicles and pigmy Churches, into which some men seek first by Independent principles and practises to mince all Episcopall and National Churches; next, by Presbyterian policies, to mould and soulder them up again (as Medea did Jasons-limbs) either to partiall Associations, or to parochial Consi∣stories, or little popular Conventicles; where either Piety, or Pru∣dence, or Learning, or Gravity, (besides authentick and due au∣thority) yea Civility, and all good manners (many times) are prone to be very much wanting; or if they be there in some few, yet a thousand to one but they are quite over-born, routed, silenced, o∣ver-voted and cryed down by the plebeian confidences of those many, whose ignorance and rudenesse delights in nothing more, than either to smother and crowd to death by numbers, or to assassinate by down∣right clamours and brutish violence, any thing that looks like sober Reason, holy Order, just Restraint and due Authority; all which the vul∣gar esteem as their implacable enemies, and intolerable burdens.

So little do those men seem masters of true Reason, pious Policy, Christian Prudence, or sociable Charity, who advise, endeavour, or encourage to divide, and consequently to destroy, Episcopall, Me∣tropoliticall and Nationall Churches, by dissolving the noble frames, the ancient and harmonious junctures of them, onely to make up small Independent bodies, or Presbyterian Classes, & Parochiall Consistories, as the sole and supreme Tribunals or ultimate Judicato∣ries, beyond any remedy or appeal, in Church-affairs; which is much like the digging down of Mount Lebanon, with a design to make it into many fine mole-hills: In which a few poor, yet pragmatick Christi∣ans (like so many ants) may busie themselves solely and absolutely about themselves; as arrogating to themselves (though but two or three, or seven at most) the perfect name, complete nature, entire power, and highest emphasis of a Church of Christ, to all uses, ends and purposes, without any regard to any other higher authority, or to any greater and completer Society, further than they list to advise or associate with them for a time, as occasion serves, and till some new invention offers it self.

Mean time they are not ashamed, or concerned, as to that rude

and ingratefull violation of those duties which they owe, and those re∣lations which they ought to beare as Christians,* 1.22 by the right of an ho∣ly propagation, spirituall descent, and ecclesiasticall derivation of their baptisme, faith and religion, to that Church which was their Mo∣ther, and to those chief Pastors or Shepherds which were their spiri∣tuall a 1.23 Fathers, by an Apostolick title, designation and succession, both in place, order and power. Which spirituall relation certainly im∣ports no lesse duty, love, thanks, reverence and submission, than those of naturall and civill relations doe: since the blessing is at least equall, if not far beyond, to those that value their souls or their Saviour; who will not easily abdicate their ghostly parents, or renounce their spirituall Fathers, though they should see many infirmities, and some frowardnesse in them.

I shall not need to instance in the many defects, inconveniences, dis∣orders, and mischiefs incident to these (Ecclesiolae, and Congregatiun∣culae) little Churchlets and scattered Conventicles:* 1.24 which cannot but be (as S. Jerome observes) the Seminaries of Schisme, Nur∣series of Faction, strife and emulation; since the Sire of them seems to be Ignorance and Weaknesse, or pride and arrogancy; as the Dam of them usually is faction, private ends and popularity: Nor will their Issue faile to multiply and swarm in a few years, with grosse ig∣norance and rudenesse, with all manner of errors and heresies, accom∣panied with vulgar petulancie, atheisme, irreligion, anarchy, confusion, and barbarity, which (like vermine) will devoure both themselves, and those completer Churches, from whose communion, order, light, strength, discipline, integrity, and safety, they have withdrawn them∣selves, by needlesse divisions, to the weakning, shaking, subverting and endangering of the faith, charity, and salvation of many thousands of poore soules: the strength, beauty, honour, safety, and comfort of particular congregations,* 1.25 as of private Christians and families, con∣sisting in that orderly conjuncture, as parts with the whole body po∣litick, which may best preserve both It and themselves: there being not onely more virtue in the whole than in any part; but more vigour in each part, while it is continuous to the whole, than when it is divi∣ded. Which as all Reason and Religion, so most sad experience in the Church of England, sufficiently assures us.

For, however private Christians have indeed some power, as to counsell, admonish, reprove, comfort, pray for, and by charitable of∣fices to help and edifie one another;* 1.26 also private congregations have yet more advantages, being many in their number, to joyn in pub∣lique duties, to comprobate and execute Ecclesiasticall censures; further, each single Minister, or lawfull Presbyter, hath yet greater au∣thority in his place and office, to administer holy things, by preaching, baptizing, consecrating, binding, loosing, exhorting, rebuking; likewise every Bishop hath still an higher order and authority, regularly to or∣daine,

to confirme, to examine, to censure, to rebuke, to suspend,* 1.27 to ab∣solve, to excommunicate any private Presbyter or other Christians un∣der his inspection: Yet, where the Bishop is assisted with the desires, con∣sent, and approbation of many Christian congregations, also with the joynt assistance of many learned and godly Presbyters, yea and with the united suffrages and authority of many Bishops, (as in cases of great and generall concernment in matters of doctrine, censure, and discipline is requisite;) O how ponderous, how solemn, how celebrious, how powerfull, how Apostolick, how divine, must the majesty and au∣thority of such transactions be in any Church, thus combined, esta∣blished and fortified, against both secret contagions and violent in∣cursions of any mischiefs, which easily grow too hard for private Christians and petty Congregations; yea many times for particular Presbyters and single Bishops! Nor can the remedy expectable from these in their solitary capacities and small proportions, either cure or encounter the pregnancy and potency of those maladies which many times infest the flock of Christ; as was evident in those Epide∣mick pests of Arianisme, Nestorianisme, Donatisme, Pelagianisme, and others: which malignities required not onely the influence and au∣thority of a few private Presbyters with their Congregations, or of particular Bishops and their Churches; but of Provinciall Synods and Nationall Churches, yea of the Catholick Church, as much as could be, united in those General Councils, which were as grand Ecclesiasticall Parlaments, by their majority, deputation, inspection and authority, representing all Churches in all the World; that so the salve might still be wisely commensurate to the sore. The dan∣ger of a divided Church being no lesse than that of of a divided State or Kingdome, which our Saviour tells us cannot stand;* 1.28 it must not be imagined that Christ hath left his Church destitute of defence and help in such cases of distraction.

These grand combinations of Christian people,* 1.29 Presbyters and Bishops, convening (as occasion required) not onely to serve God in the piety of his daily worship, but for the right ordering and guiding of themselves and others in such publick concernments as Christian polity and gubernative prudence required; these made Christian pri∣mitive Churches appear in their Synodicall, Provinciall, Nationall and Oecumenicall Assemblies, as the fairest sides and goodliest prospects of the Temple and city of God were wont to do, to the joy or amaze∣ment of all Spectators, so grand, so stately, so august, so amiable, so venerable, so formidable, that no man could with any modesty de∣spise them, or with any ingenuity refuse their sense and sentence.

Whereas Schismaticall scraps and scambling separations of Christi∣ans, either in their persons or parties, as disjoyned and Independent from these Primitive polities and Catholick integrations of Churches, make their scattered fractions & unsociable societies appear not onely to the scornfull world, and to perverse minds, but to all sober Christi∣ans and rationall men, like so many poor Cottages, or like the late rui∣ned pieces of our Cathedralls; like a flock of Sheep or Pigeons, scat∣tered

by Wolves or Kites; or like the parts of a Lamb, or Kid, which a Lion or Bear hath torn; without that Grandeur, Majesty, Autho∣rity and Efficacy, which ought to accompany Ecclesiasticall judica∣tures and Christian Churches.

In which pitiful posture, so feeble, so desolate, so despicable, if the wis∣dom of our blessed God and Saviour had intended to have alwayes kept his multiplied Church and numerous people, which were to beas the Stars of the Firmament,* 1.30 that they should ever be like the small parties of wild Arabs and wandering Scythians; certainly, those Primi∣tive and purest Churches, nominally distinguished and locally defined by the Word of God, the Spirit of Christ, and the Pens of the Apo∣stles, would never have grown, by an happy diffusion and holy coales∣cency, to such great and goodly combinations, such vast, yet comely statures and extensions; to so large combinations and harmonious subordinations, as contained great Cities, Provinces, and whole Countreys: For such Churches those are which are signally descri∣bed and punctually circumscribed in the New Testament, as well as in all other records of the Primitive Churches.

Which fair and firm models of Churches, comprehending many Christian people, Deacons, Presbyters and Congregations under one chief Pastor, Bishop, Angel, or Apostolick ••resident (who was as the nave of the wheel, the centre of Union, the anchor of Fixation) I make no doubt but the Spirit of Christ in the Apostles (which so fra∣med and setled them) did intend to have them so preserved, as much as morally, prudentially and providentially they could be; yea rather to have them ampliated and enlarged (as time,* 1.31 use, and the Churches occasions required) than curtailed (like the garments of Davids mes∣sengers) or pared and divided into small shreds and shavings. The rea∣son is evident: because the life and spirit, the truth and charity, the ho∣nour and vigour of Christian Religion and Church-polity (like Wine) are better preserved in great quantities, than in small parcels; in Tuns, than in Terces. Christian people, Presbyters, Congregations and Bishops, like live-coals, united, glow to a more generous fervour; scattered, they cool and extinguish themselves: unlesse in cases of persecuted Churches, where Martyrly fervencies are kept high and intense by the Antiperistasis of persecution; the most heroick love and ambition of suffering and dying for Christ and his Church, then uniting Christians spirits most, when their persons are most scat∣tered.

BOOK I. CHAP. II.

THe Primitive Piety and Charity so perfectly abhor∣red all fractures and crumblings of Churches,* 1.32 that we see they kept for many hundred of years, as Ignatius, Justin Martyr, Irenaeus, Tertullian, Cle∣mens Alexandrinus, Cyprian, Eusebius, and all Ancient both Fathers and Historians tell us, their respective Combinations, Fraternities, and Subordinations to their Bishops, Patriarchs, and mother-Churches; according to those (Sedes principales, a 1.33 Cathedrae Apostolicae, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) limits or boundaries, which were laid out and distinguished, either by the b 1.34 Apostles first lots and Episcopall portions, or by their chief residencies, and setled inspections governed either by themselves, or their Vicegerents and Successors, most of them Primitive Martyrs and Confessors: which was done even till the famous Council of Nice, which in the point of distinguishing Churches, and keeping their severall Dioceses or bounds, took care to preserve to after-ages and successions of the Church, those (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) ancient cu∣stomes, measures, or dimensions; some of which, begun by the Apo∣stles, and carried on by their Successors, had passed through and endu∣red the c 1.35 hottest persecutions, without ever being so melted and dissol∣ved, as to run into any such new moulds and fashions, as this last Century, in these Western Churches, and these last seventeen yeares in the Church of England have produced; to such (frustula) frag∣ments, chips and fractions, as look more like factious confederacies, and furtive subductions of yesterday, than like those Primitive com∣binations, and that ancient and ample Communion of Christians and Churches. The endeavour of many People and Preachers too being (now) like that of Plagiaries, to entice and steal children from the care of their mothers, and the custody of their fathers, to d 1.36 ruine (as Tertullian speaks) rather than to edifie themselves or the Churches of Christ, to that full measure, and complete stature, which the love of Christ, and the wisdome of his Apostles, first designed and as∣signed to the Church of Christ, in its severall limits and distribu∣tions.

In order to preserve which Unity of the Spirit in the bond of peace,* 1.37 not onely as to private veracity and charity, but as to publick polity and harmony, for strength and safety, we find the Primitive Bishops and Presbyters forewarned by S. Paul of grievous Wolves,* 1.38 who first divide, then devour: such as should be authors and fautors of Here∣resies and Schismes too; affecting to lead Disciples after them, apart from the Churches setled order and communion. The Roman Christians are commanded to mark with the black brand of schismatick pride, those that caused divisions among them,* 1.39 not onely as to private

differences in judgement, opinion and affection (which are of lesse danger, and easily healed among Christians, where the health and soundnesse of the whole, as to publick order and entireness, is preserved; which (as the native Balsam) easily heals green wounds in any part of the body;* 1.40) But the Apostles caution, as to the Corinthians, seems chiefly against those that divided the publick polity, and unity of the Church of Corinth; which having many Christians, many Congre∣gations, and many Preachers in the city and countrey adjacent, was united by one Church-communion, under some one Apostle, or such a Vicegerent as (in the Apostles absence) was over them in the Lord: To break which holy Subordination, Harmony and Integrality, the sim∣plicity or subtilty of some factious spirits made use of those Names which were most eminent in that Church, as Planters, Waterers, or Weeders of it, such as Paul, Apollos, Cephas were; seeking by fa∣ctious sidings and adherings to those principall Teachers, to with∣draw themselves into severall Churches or Bodies, from that grand Communion and Subordination, which they received first from the Apostle converting them; next, from that chief Pastor or Bi∣shop, which had the rule, inspection, and authority over them by his appointment.

Which practises in the Churches of Christ were ever esteemed the fruits of a 1.41 carnall, not Christian minds; of such as had more b 1.42 subtilty than sanctity in them. As the Apostles, so their Primitive successors ever looked upon the mincing and mangling of Churches, as the re∣proch, pest, poyson and deformity of Religion, being diametrally opposite to those holy customes (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) which c 1.43 Irenaeus, Tertul∣lian, Cyprian, and, sixty years after him, the great Council of Nice, so command and recommend, as Ancient, Primitive and Apostolick. For they were not such children, as to fancy those to be ancient cu∣stoms and usages in the Catholick Church, which were not older than their own beards, or the Gibeonites bread and bottles; which a late Wri∣ter of Schisme seems to suspect of those renowned Fathers, who were not above three descents from some of the Apostles. Some Bishops in the Council of Nice might very easily know Irenaeus, as d 1.44 he tells us he did Papias and Polycarpus, who both knew St. John: so that the traditions and customs so evident by matter of fact to all the world, could neither be dark nor dubious; nor justly called Ancient then, if not Primitive.

The greatest glory, and most conspicuous character of the first fa∣mous Churches was (as Ignatius tells us) for Christians to love one a∣nother, to be of one mind and one heart; for their lesser Congregations to be subject to their severall Presbyters or Preachers; for their Peo∣ple and Presbyters to be meekly subordinate to their respective Bi∣shops; for their Bishops to correspond with one another (and all

Christians by them) in their joynt Councils, and publick Conven∣tions;* 1.45 also by their (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) commendatory letters and testimoni∣als, which presently admitted every good Christian to communion with any part of the true Church, or any congregation in all the world, upon the testimony and account of their Baptismal covenant, and orderly conversation, or profession of the same faith, once deli∣vered to the Saints; and that one hope, or common salvation,* 1.46 by which they stood related to the whole Church as one Body,* 1.47 and to Christ Jesus as the onely Head of it; without any new imposition or exaction of any other explicit covenants, and formall professi∣ons, or private engagements, to any one Congregation or Preacher: which must be renewed so oft as a Christian changeth his abode, and may (for ought I see) as well be required by every private Fa∣mily, before they will pray, or eat, or drink with any stranger-Chri∣stian, as by every particular Congregation which listeth to call it self a Church, and so fancies it self to be absolute, soveraign, indepen∣dent, without any communion with, or subordination to those greater Ecclesiasticall polities, which in the primitive style and esteem were called and counted the onely regular, politick, organized and comple∣ted Churches; the priviledges and benefits of whose communion every Christian was in charity presumed capable of, and so allowed to en∣joy, who having been duly baptised, instructed and confirmed in Christian mysteries, did continue to professe the same by word and deed; neither justly excommunicated out of that particular Church, to which he was orderly joyned, nor excommunicating himself by voluntary Schisme, declared abscession, separation, or Apostasie.

To such Christians as thus professe the true faith, and keep that comely order, communion and subordination, which is publickly professed and maintained in their respective nationall Churches, and the several parts & lesser Congregations contained in them (to which private Christians are (more immediately) for order sake related) there is no doubt, but a just right and claim belongs, according to their severall aptitudes and capacities (as younger or elder, catechi∣sed or fuller instructed, novices or veterane and old Disciples) to par∣take (in due order) of any ordinance and institution given by Christ to his Catholick Church, as a mark and priviledge of his Disciples. Nor can it seem lesse than a petulant and partiall, if not a proud, Schismatical and sacrilegious practise, for any Minister or people to deny or rob any such approved Christian professor of the comfort of partaking such Christian rights as he duly requires, meerly because he will not gratifie such a Minister, or such a little Congregation, in a new exotick way of bodying, that is formally covenanting & verbally engaging with them & to them, beyond the baptismall bond & vow: Thereby owning first a greater right and priviledge to be received by him from such covenanting with them, than he had before as a Christian baptised, and in Catholick communion with Christ and his Church; next, he must own an absolute, soveraign, and entire Church-power among them, to the prejudice, division, and discarding of those

higher relations, by which he stands united and subordinate to the Church of Christ in order to higher ends and uses, under greater no∣tions and denominations; as they are distinguished into severall bounds and orders both for Episcopal inspection, and nationall corre∣spondency, or communion; which are of far greater vertue, and more publick concernment and benefit, than that congregating or mee∣ting together,* 1.48 which is (onely) locall, and onely followes the apti∣tude of a Christians residency or particular station in one place. Un∣doubtedly, the grand ecclesiastical relations and sacred generall bands of Christianity in a 1.49 one Body, one Spirit, one Faith, one Baptism, one Lord and Father of all, &c. are of a far higher and nobler nature, than those which arise meerly from cohabitation, or personall con∣vention; which are very variable, humane and uncertain; where∣as the other are fixed, divine and immutable, except through mens own default, by Infidelity, Apostacy, and Immorality: Chri∣stian people owing to their Bishops or chief Governours (as subjects do to their Princes) a duty of love,* 1.50 reverence and subjection; also of due acknowledgement and holy obedience, although they never see their faces, nor meet them in any particular place; as thousands of Christians never did at all,* 1.51 or not for a long time, and never any more, after the Apostle S. Paul's departure from them; who yet were subject to his orders and mandates, instructions and traditions, ac∣cording to the mind and spirit of Christ, declared by his own Epistles, or such other Messengers and Apostles, Bishops and Governours, whom the Apostle sent to them and set over them; as he did Timothy a∣mong the Ephesians, Titus among the Cretians, Epaphroditus a∣mong the Philippians, Archippus among the Colossians.

* 1.52These, and such like, with, under, and after the Apostles, as emi∣nent Pastors, Bishops and Governours of such Churches and Chri∣stians, as were contained in one great city, and its Territory or Pro∣vince (which were called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) did take care, that every Christian, every Congregation, every Presbyter or Preacher in those precincts, should both do their duties, b 1.53 keep their stations, preserve the private and publick order and unity, enjoy the priviledges of safety, peace and assistance, as parts or members of that Polity or Ecclesiasticall Body, which still stood further related, and so was subordinate to the Counsel, Communion, and conjoyned Authority of those integrall and maine or nobler parts, which made up the Catholick visible Church, and sometimes convened in gene∣rall Councils.

Of all which rights, blessings, priviledges, and advantages, both for direction and protection, which are best preserved in, and vigorously derived from these ample combinations of Churches, which are com∣mended by the Apostolicall wisdome and spirit (which was Christs) for any Christian or Congregation needlesly to deprive themselves,

or to withdraw & divide others from them, must needs be, First, their Infelicity, exposing and betraying solitary Christians and small separate parties of them, to many dangerous temptations and disadvantages, of weaknesse, contempt, subdivision, animosities among themselves; also injuries and indignities from others; and at last, dissipations and utter desolations, still dividing to Atomes, and mouldring them∣selves to nothing.

All which, like continued ploughes and harrowes, make long and fruitlesse furrowes of deformity upon the backs and faces of such Congregations and such Christians, who foolishly forsake or refuse those remedies and assistances which arise from the larger combinations of Churches: which are easily had, when as whole Ci∣ties, Provinces and Nations professe the faith of Christ, and resolve to assert it.

Next, it is their great sin, called in Scripture by the odious name of Schisme, Concision, Sedition, Separation, withdrawing from,* 1.54 forsa∣king and dividing of the Churches unity; judged by the Apostle to be the works of the Flesh and of the Devil, when they arise from, and are carried on by wilfull weaknesse, ignorance, pride, arrogancy, po∣pularity, levity, animosity, despight, study of revenge, covetous∣nesse, ambition, uncharitablenesse, or any other base lust, unholy distemper, inordinate passion, sinister interest, and secular designe, under never so specious pretensions, of Church-Reformation, of set∣ting up Christ in greater power and purity: which I am sure is not yet done in Old England, nor like ever to be effected by such strange me∣thods of new churching men and women; which begins the first step with spurning at the mother that bred them, and the fathers that begat and nourished them; laying the first stone of their new buil∣ding in the ruine of that Churches both Superstructures and Founda∣tions, out of which Quarry they were hewen, and to whose Fabrick they were once orderly and handsomly conjoyned for many years, as many thousands of good Christians still are, whom they endeavour to scare and seduce, with all the scandalls they can cast before them upon this Church of England.

Which they having once learned boldly to reproch and abase, they must make good their words with deeds; that their schisme may not savour of malice or ambition, but conscience and Religion. Hence m••••y have fallen to tear themselves quite off from any communion with, or relation to the Church of England, and from all resemblance, in the point of polity, with any other ancient, or modern, and reformed Churches of any renown; making not onely rents in them, and obje∣ctions against them, but total ruptures and abscissions from them, and the Catholick form of all Churches, no less than from this of En∣gland; not modestly forbearing the use of some things, in which at present they are less satisfied, but haughtily forsaking, yea wholly disdaining communion and subordination in any things or Ecclesiasti∣call order and holy ministration.

And all this credulous Christians must needs do with the more

confidence, when they are furnished by potent Orators with such A∣pologies, as may either silence their own consciences, when they accuse them; or plead, as they think, their excuse before Gods tribunall, when they shall be there charged for the scandals, defamations, discourage∣ments deformities, divisions and vastations, made or occasioned by them in such a Christian, Reformed and united Church, as England sometime was.

It is not amiss to hear the ground of their plea; which is with as much reason,* 1.55 as if the hand or foot should think themselves not to be of the body, because in a fit and humour they so say and fancy.

I find the tenour of their Apology runs thus:

I am by many men of seeming gravity, learning and piety, accused of the sin of Schisme; but very unjustly, because very falsely. I did not, I do not make any division or rent in the Church of England, which is properly and critically the sin of Schisme; but I have totally chopped & quite lopped my self off from it, by Abscission or rupture: I never troubled my self to reform or abstain from what I thought offen∣sive and amisse in the old, but I have wholly erected a new Church: I was not as a wedge to cleave a little, but as a saw to cut all quite in sunder, past all closing with any such society, as the (reputed) Natio∣nall Church of England was, which I do not so much as account to be any Church, but rather a Chaos or colluvies of titular Christians; out of whose masse I have by a new percolation of Independency extracted some such pure materials, as are formable into a new and true Church-way.

Yet have I not made any formall Schisme: for my work was not to rend the coat, or scratch the skin of Christs Spouse, but to break her very bones,* 1.56 and quite dismember that so diseased and deformed body, which pretended to be a nationall Church, in its severall over∣grown Limbs or Dioceses; on each of which I saw a Bishop or Pre∣late sitting and presiding, which I took to be a mark of the Beast, and denoting a limb of Antichrist; which I know should have no place or influence in any true Church or body of Christ.

So that to become a perfect Christian, I became a perfect Separa∣tist; I hung by no string, sinew, ligature, skin or fibre, to the so-cry∣ed-up Church of England: no, I aimed not to divide it, but destroy it; my design was, not to weaken its integrity and unity, but to nul∣lifie and abolish its very name and being, its polity, ministry, p••••r, and Ecclesiasticall authority; if (at least) these amounted to any thing more than the Chimaera, fancy and meer fiction of a Church. How∣ever, I chose rather to deprive my self of all the good in it, than to bear with what seemed evil.

I did not carry my self to that Church (in which after a supersti∣tious fashion I was (indeed) Baptised and educated a Christian) as be∣came a son to his sick mother; much lesse as a servant to Christs Spouse, which might have her faintings: But I counted her (when I came to misunderstand her and my self) as a deadly enemy; I trea∣ted her as an Adulteresse, I proclaimed her a putid Strumpet; I with∣drew

from her as from a dead and noysome carkase, which had long layen dead and buried in the old grave of Episcopacy these thir∣teen or fourteen hundred yeares, even from her very nativity: therefore I condemned and abhorred Her with all her Scriptures and Sacraments, her Bishops and Preachers, her Tithes and Uni∣versities, her Books and Learning, her Fathers and Histories, her Languages and Sciences, her seeming Gifts and specious Graces, her Religion and Reformation.

Notwithstanding the shew of all these, I abhorred Her as a Sy∣nagogue of Satan, a den of Thieves, a cage of unclean birds, a very Baby∣lon,* 1.57 worse than that Church was from which Peter wrote his first Epi∣stle; I called Her sacred things execrable; I counted her Ministers no better than the Magicians of Egypt, and Baals Priests. Her mini∣strations as Magick enchantments; Her Sacraments insignificant; neither sanctified, nor sanctifying.

So far am I from being a poor and sneaking Schismatick which (like a viper) secretly gnawes the bowels where it is bred and lodged; That out of an higher spirit of Zeal and Reformation, I have (like Saturn or Time) quite devoured the old, and wholly begat a new Church; notwithstanding that I saw heretofore many seeming notes of a true and reformed Church in England; many specious fruits of Christs holy Spirit, in many formall good words and works of his seemingly gracious servants, in Doctrine, Faith and Manners: by which temptations I sometimes had been a great Zelot and eager Professor, having an high esteem both of the Ministers and Ministrations of the Church of England.

But afterward (a new light breaking in upon me) I first began to scruple some things in the Church of England; after, to suspect more, at last I was jealous of all things (but my own heart.) From jealousie I soon fell to enmity, from enmity to a divorce; from be∣ing divorced to prostitute the name, honour, peace and patrimony of that Church to the most insolent spoilers, profaners and perse∣cutors; from cavilling I fell to calumniating, then to condemning; at last to contemning all its professed Christianity, and noised Refor∣mation, as meer nullities, uncapable to invest any man in the priviled∣ges, honour and happinesse of a true Christian Church, or holy Society.

Thus bogling cruelly at the too great authority and revenues of Bi∣shops; scared also with some ceremoniall shadows, and no lesse frigh∣ted with the late Presbyterian rigour and severity, I was so driven by I know not what impulse, (but I am prone to believe well of it, because I have got well by it) that I (at last) fled from the very substance, shew and name of the Church of England; chusing rather to be a rank Separate, a meer Quaker, an arrant See∣ker, or nothing at all of an old-fashioned Christian, than to continue in any visible communion with so corrupt, so false, so lewd, so no Church: by which high-flown resolution all this while (I thank God) I am become no Schismatick; because neither being nor owning (and therefore not being because not owning) my self

as any member of that Church; from which I rather chose boldly to separate, than poorly to schismatise in it.

Having a while wandered alone (as Lot when he fled out of So∣dom;* 1.58) and standing by my self, as holier than others, finding none meet to joyn with me in Church-fellowship; but growing weary, and a little ashamed of my solitude, (neither hearing, nor praying, nor re∣ceiving with any Christians for many moneths, nay yeares,) at last I had an impulse to preach and prophecy, that so I might erect and create a pure and perfect Church after my own heart, and call it after my own name.

In which though I began but with a little handful, whom I gleaned (most-what) out of the Presbyterian late harvest, (which proved too big for their barns,* 1.59 and so was never yet well inned;) yet we (two or three) met together in Christs name, though upon our own heads, and by our own authority, expecting, yea challenging his promise to be in the midst of us, with all that plenitude of his spirit, with those clear illuminations and assurances, with that divine pow∣er and supreme Church-authority, which next and immediately under Christ we judge to be in and among us, as the first subject capable of it, and is by us to be dispensed to what Pastors, Members and Offi∣cers we list to chuse. Being thus happily agreed as men, we further covenanted as Saints, to live together in this Church-fellowship: we organized our body with all Church-Officers; some of us ordained our selves to be Ministers of the Gospel, others of us begat our Fathers, and formed our Pastors; we equally exercised Church-di∣scipline upon one another, so long as we could hold together: some indeed went out from us, because they were not of us; the re∣maining faithfull Members of Christs little flock still cemented them∣selves, and kept together as a a 1.60 Church, where was prophecying, and dipping, and breaking of bread, and excommunicating, and all man∣ner of censuring and discipline; to far better uses and effects than e∣ver were in that spurious, as well as spacious and over-grown, Church of England.

All this I have ordered and done by a power of Christian liberty, with my Church or Body, without any check or controll from any a∣bove us; in a way (indeed) new and strange to the world, but more pure, free and perfect, than ever was used, or known in this of England, or any other pretended Reformed Church; which were all grosly deformed: yea, we are gone beyond any of those famous Primitive Churches, which were by some called pure; but I find them leavened with the mysterie of iniquity, universally governed by Bishops our bitter enemies, and Presbyters our not very fast friends. The Lands of Bishops are now happily sold, and some of us have bought a good part of them: the Livings, Tithes and Places of Presbyters we now gape for, and crowd into; yet are we neither guilty of sacriledge nor schisme, (the two Prelatick scare-crows, or Episcopall bug-beares,) because nothing could be sacred which was never consecrated or devoted to the true God in a right way;

as nothing could be, which was given to maintain Episcopacy with, and Presbytery; a meer Idol, which we, and so God (no doubt) per∣fectly abhors, however it got footing so early in all Churches, and immediately perked up in the place of the Apostles.

This seems to be the summarie sense of that pious Apology, lately offered in behalf of all through-pac'd Separates, and perfect Apostates from the order and constitution of the Church of England: where either these men extremely dissemble; or they first learned Christ, and became Christians, at least in profession, many yeares, being bap∣tized and instructed, confirmed and communicated, in this Church: from which being now totally divided, they thus (most ingeniously) seek to wipe off the shame, ingratitude, levity, sin & suspicion of Schism, by their owning no true Church at all in England, and declaring ple∣nary Separation, or Independency; fancying, that he is lesse blame∣able who quite burns up his neighbours coat, than he that onely singeth it; and he that flayeth off ones skin, is lesse insolent and injurious than he that onely scratcheth it; as if every Schisme were not a par∣tiall Separation, and every Separation a plenary Schisme.

How justifiable the ground of such a plea is, I leave to wiser men, to their own more coole and impartiall spirits,* 1.61 and to the great judge of all hearts; whose Word hath much deceived his Church in all ages, if his prohibition be not against Separation, Apostasy, and total forsaking of the Churches communion, both in Discipline and Do∣ctrine, in Polity and Verity, as well as against Schisme. The difference is not much between S. Pauls censure of Schisme and division as a 1.62 car∣nall, and a work of the flesh, Gal. 5.20. and that of S. Jude, against such as b 1.63 separate, as being sensuall, and not having the Spirit; especially where such communion is offered and required by a Church, Christi∣an, and Reformed, as is no way against the Word of God, the Apostles example, and the Primitive Catholick practise of all Churches: such I believe (and hope to prove) that of the Church of England was and is, as to those main essentialls of Religion which constitute a true Church both in the being and well-being.

But I needed not (and therefore I crave your pardon, worthy Gentlemen) have spent so much breath to blow up and break the late thin bladders or light bubbles, these new Corpusculas of separate Churches, compared to the Catholick eminency, unity and solidity of the Church of England, and others of like size. An easie foot will serve to beat down such new-sprung Mushromes, of late perked up in this English soyle (through the licentiousnesse of times, and luxuriancy of mens humours) since it hath been watered with Humane and Christi∣an blood: whose ambition seems to be, not onely to divide and share, but wholly to possess and engross this good land; or else to leave desolate that field out of which they are sprung, which bare far better fruits than now it doth, long before their name was heard of, under the new titles or style of bodyed and congregated, associated or in∣dependented and new-fangled Churches:

Who have now the confidence to cry down the Church of England

in its late visible polity, harmony, order and unity, as a meer name and notion, an insignificant Idea, and empty imagination, as if it were neither (bonum nor jucundum) good nor pleasant for Brethren in Christ to dwell together in unity, or for men in one nation to be Christians in one Church;* 1.64 as if bonds of civil polity reached farther than Ecclesiastick. Some are so vain and vulgar, as to boast, that all Church-fellowship in England is no better then floten milk, when once they have taken off the cream of some Saintly professors, which they think worthy to make up and coagulate into their new and small-bodyed Churches; which are carried on by some with so high an hand and brow, that a young master of that sect hath been heard to say, not more magisterially than uncharitably, he would soo∣ner renounce his Baptism, than own the Church of England to be a true Church.

And this, notwithstanding that it is evident, these new Rabbies have added nothing new and true to the Doctrine of the Church of England; nor yet to the divine Worship, and holy Ministrations or Duties used and professed in it, with as much solemnity, judgement and sincerity, I believe, as they can pretend to, without blushing, on mans part; and with infinite more spirituall blessings and proficien∣cy, in all graces, so far as yet appeares, on Gods part. Nor have they ever shewn any cause why It should be denyed the name, honour, pri∣viledge and comfort of a true Church of Christ, both in its principall parts, and in the whole visible community or polity; afflicted (indeed) at present, but sometime famous and flourishing, as in favour both with God and good men: nor did it ever recede from its love, or apostatize, by any publick act or vote, from such a profession of Chri∣stian and Reformed Religion, as gives her a good Title to be, and to be called a true Church of Christ, in spight of men and Devils.

If any still list to quarrell at the name of a Nationall Church, the same schismaticall sophisters may as well slight all those proportions and expressions used in all the grand Combinations and visible Con∣stitutions of such ancient Churches, throughout all descents of Christian Religion; which never doubted to cast themselves into, and continue in such Ecclesiasticall forms, and parallel distributions, as they found laid out by the blessed Apostles, and the Spirit of Christ; which (without doubt) most eminently guided those Primitive Churches.

When these new projectors have answered the Scripture style, and the Apostolick patterns and pens followed by all antiquity, which call and account all those Christians conjoyned in one Churches com∣munion (in point of Ecclesiasticall polity, subordination, chief power and jurisdiction) who (yet) were dispersed in many places, and so distin∣guished (no doubt) into many congregations, as to the duties of or∣dinary worship throughout their Cities & respective Provinces, which, I am sure were many of them far larger than any one Diocese or Pro∣vince in England, yea, and (possibly) not much lesse than all England; as Ephesus,* 1.65 Crete, Jerusalem, Antioch, whose province was all Syria (as Ignatius tells us) so Corinth, Philippi, Laodicea, Rome, &c. with their

Suburbs, Territories and Provinces,* 1.66 which extended as far as their proconsulary jurisdictions reached; in one of which, that learned and pious, but fancifull interpreter, Mr. Brightman, doubted not to find a prophetick Type, representing the Nationall Church of England, with much more aptitude than his other Satyrick correspondencies were applied:

When the wit and artifices of Independent brethren (if they allow me that relation) have shrunk those great and famous Churches (so di∣stinguished and nominated by the Scripture line and record) into lit∣tle handfulls, such as one mans lungs can reach, at one time, in one place; when the Presbyterian brethren (who have cast off, yea cast out their Fathers the Bishops) can manifest that the severall Congre∣gations of Christians in those Parishes, Classes, or Associations which they fancy, had as many Bishops properly so called, and fully impowe∣red, as there were Presbyters or Preachers; when by their joynt skill and force they can evince out of any Ecclesiasticall Records, or Scrip∣turall, that there was not some one eminent person (as the Apostle, Angel, Bishop and President, or chief Governour among them, over all those people and Presbyters) who lived within such large Scripture-combinations as Churches, (such as was Timothy in Ephesus, Titi•• in Crete, S.* 1.67 James the Just in Jerusalem) either succeeding the Apo∣stles after death, or supplying their places during their absence from particular Churches, who in their severall lots, portions,* 1.68 or E∣piscopal charges and divisions, had (while they lived) the chief inspe∣ction, rule, authority and jurisdiction:

When (I say) these grand difficulties are cleared and removed, as scales from our eyes who still honour the Church of England; then we shall be willing and able to turn the other lessening end of the O∣ptick glasse, and to look upon the great and goodly Church of England as fit to be shrunk into decimo sexto volumes, or to be divided into small pamphleting Congregations, and bound up in Calves leather: which heretofore, by an happy deception of sight, appeared to us at home, and to all the Christian world abroad, as a Church in folio; as a fair Book of royall paper written with the finger of God and Apo∣stolick characters, well bound up and nobly adorned▪ as an holy Nation,* 1.69 a royal Priesthood, publickly owning it self to be Gods people, taught by the Word of God, sprinkled with the blood of the Son of God, that immaculate Lamb slain for us, and partaker of that holy Passeover, which gives us of Christs flesh to eat, & his blood to drink. All which Christian profession, priviledges, & practise of this Nation, are (I conceive) sufficient without vanity or falsity to denominate and di∣stinguish it, with the glorious Title of the Church of England; which was the thing I had to prove against the peevish Schismaticks, envi∣ous Scepticks, and rude Separatists of these times.

CHAP. III.

* 1.70NOr may the Church of Englands present afflictions eclipse or diminish its true glory in this point, any more than Jobs misery did lessen his innocency; nor may they abate your value, love and honour to Her, who are her loyal children, because she needs your pity. 'Tis true, it hath sadly suffered the late dread∣ful tempest which came from the a 1.71 North (which hath ever been, as the magazine of men, so the fatall scourge of the Southern parts of the world: hoping to mend their condition by changing their climate, they never wanted occasions to quarrel and invade. Thence the As∣syrians invaded Syria, Palestina and Egypt; the Goths and Vandals swarmed into Italy and Africk; the Gaules into Greece; the Normans into France; the Picts, Saxons and Danes into England; the barbarous Scythians and Tartars into Asia.)

This Hyperborean impression hath (indeed) beyond any Civil War that ever was in this nation, grievously peeled, barked, shattered and defaced the Church of England, as to its pristine strength, peace, uni∣ty, order, beauty, riches, sanctity and glory, (when b 1.72 Kings were its nursing Fathers, and Queens its nursing Mothers:) yet is its condition such, as makes it not so much the object of your despiciency or despair, as of your, & all good mens compassion, prayers, and real endeavours for Her relief. Her calamitous state is not like that of the object of Davids pity,* 1.73 the sick servant of the Amalekite, from innate distempers; but as his,* 1.74 whom the good Samaritan found stripped, wounded, and half dead, an object capable to stir up the bowels of any good Christi∣an; while her enemies, who have sought to cast her down to the ground,* 1.75 who sometime roar in her Sanctuaries, and hope to set up their banners for ensigns of an absolute victory, do contemn her as a dead carkasse, and have long ago cast her off as an unclean thing, fit to be abhorred of God and man.

Yet this is the Church (most worthy Gentlemen) which hath been,* 1.76 and is the mother of us all. To this, you and your forefathers, for many ages, have owed (under God) your Baptisme, your Christi∣an institution, your holy communion with Christ and his Catholick Church; to this you owe your vertues, your graces, your faith, your charity, your hopes, your evidences and preparations for Heaven, your Christian priviledges, characters and seals, by which you are distin∣guished from Heathens and Aliens, as much as their naturall reason, morality and humanity distinguisheth them from Beasts.

This is the Church, this the Mother, which some children of Belial would teach you, by most preposterous wayes of piety and rude refor∣mation, to divide, to debase, to despise, to destroy: this (now) craves your compassion: Nor do I doubt, but you are infinitely sensible how much it hath deserved (as it extremely wants) your filial gratitude,

relief, comfort and countenance, as testimonies of your love and du∣ty, better becoming you than anything you can do under heaven, most worthy of your most generous piety.

Nor may your Christian charity, holy courage and ingenuity be dis∣couraged, because you every where find so many of your and mine un∣happy countrey-men rejoycing to see the Church of England brought to so broken and infirm, so poor and despicable, so mean and miserable a condition, as she now appears and deplores her self in.* 1.77 I know there are on every side of her busie mockers, who gnash upon her with their teeth (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) evil-speakers, false accusers,* 1.78 bold ca∣lumniators, delighters in her destruction. These have helped forward her affliction, when the hand of God was against her, as Edom did a∣gainst Judah in the day of Sions calamity; these cry, down with her,* 1.79 down with her even to the ground; now she is faln let her rise up no more; raze the very foundations of her, let not one stone be left upon another; no Bishops, no Presbyters, no Catholick Succession, no right Ordination, no true Ministers, no Baptisme, no Confirmation, no Consecration, no Liturgie, no Polity, no Church; let her destruction be like that of So∣dom, and her desolation like that of Gomorrah, that there may be room enough for Ijim and Ohjim, for Owles and Dragons,* 1.80 for rough and deformed Satyrs to dwell in the ruines of her palaces and Sanctua∣ries, her Pulpits and Temples.

There are (I know) too many such proud scorners, who laugh and triumph at what your and all sober minds deplore, both at home and abroad, with infinite grief and astonishment: through whose pious hearts a very sword daily pierceth, when they behold, how the Church of England is faln from being the beauty of the Western world, and chief among all, both Christian and Reformed Churches, to be like Baby∣lon, full of licentiousnesse, divisions, confusions, and many abomina∣tions, both as to mens practises and opinions; some of which are so petulant, so fanatick, so putid, so impudent, so blasphemous, so in∣ordinate, so unbeseeming the gravity of men, or sanctity of Christi∣ans, that the ancient Hereticks and Schismaticks (of all ages, sorts and sizes) would be ashamed, if they could revive, to see themselves so outvyed in ignorance, despight, malice, monstrosity, impiety, impu∣dence. The Gnosticks, Valentinians, Cataphrygians, Marcionites, Mon∣tanists, Manichees, Novatians, Arians, Aerians, Circumcelians, were ten∣der-foreheaded, and simple-spirited people compared to those high-crested and Scraphick Sophisters, who study to shake and subvert, to defile and destroy all that was sacred or setled in the Church of En∣gland.

At whose sad aspect proud and mercilesse men, who (as one said sharply of them) have guts, but no bowels, mingle their scornfull smiles with your, mine, and other mens unfeigned tears: they triumph in her rubbish, and dance in her dust; they count her ashes their beauty, her waters of Meribah and Marah (strife and bitternesse) to be their wine and refreshing; they cry up their rendings of her to be rare Re∣formations, their rags and patches to be new Robes for Christs Spouse;

which they pretend to have been dead and stark naked till the rough touches of some later Prophets happily revived her, and till their cruel charities revested her; they call the dissolutions of all Ecclesiastick or∣ders of Primitive Government, & of true ministeriall authority, precious liberties; what sober men count defections from the ancient Catholick & Apostolick pattern, they boast of as perfections; what plain-hearted Christians esteem as decayings of the Reformed Religion, and ill omens and presages of its ruine, these Seraphicks affirm to be edifyings and repairings of that structure, which since the Apostles times, they pre∣tend, was alwayes decaying and dropping down to Apostasy, being overladen with the fair roof or covering of Episcopacy; of which bur∣then some blessed Reformers seek totally to have lightened this Church, as they have done some Cathedrals of their Leads, that they may leave this Church and the Reformed Religion, as without any roof and defence against the injuries of foul weather, so without any band or coping, to keep the walls and sides together.

What others call Extirpations, these magnifie as rare Plantations; in which they fell down Cedars and set up Shrubs; they root up Vines, and plant Brambles; rejecting venerable Bishops and orderly Presbyters (who are of the Primitive Stock and Apostolick descent) that they may bring in a novel brood of Heteroclite Teachers, equivocall Pastors, and new-moulded Ministers, whose late Origine (without all doubt) ariseth no higher (at best) than Geneva or Frankfort, or Am∣steldam, or Arneheim, or New England; some are such popular pieces, so much (terrae filii) of obscure rise, of base and mean extraction, that they have no name of men or place to render them remarkable; being like Mushromes, perking up in every molehill, and in a moment making themselves the Ministers of Jesus Christ.

To whose strange and novell productions in Old England, the late civill distractions (finding, it seemes, much prepared matter) gave not onely life and activity, but so great petu∣lancy and insolency, that many do not onely change their for∣mer profession, and utterly abdicate their Church-standing and communion in England; but (as meer changelings) they prefer the saddest Succubaes and Empusa's, the most fanatick apparitions of modern fancies in their poor and pitifull Conventicles, before the Church of England; as some children do the Queen of Fairies before their genuine Mothers; instead of whose sound Doctrine, sacred Or∣der, and Catholick Councils, they betake themselves each to their private dotages and ravings, to meer nonsense and blasphemies; which some cry up, as strong reasonings, high raptures, extatick illumi∣nations, to which all men must subscribe, though no wise man know what they mean: Such confidence some men have, that Chri∣stians in England have lost, not onely their Religion but their Rea∣son; upon whom they hope so rudely and grosly to impose their most childish novelties and frivolous follies, that, as Erasmus speaks of some monkish corrupters or interpolators of S. Jeroms works, who had made it harder for him to find out what that acute and learned

Father wrote, than ever it was for him to write his excellent works: so in England, what was formerly plain and easie, sound and whol∣some, orderly and Catholick as to true Religion, both in Faith, Manners, Ministry and Government; the modern Novelties, Whimseys, Factions, Intricacies and Extravagancies of some men, have made not onely perplexed, confused, but contemptible and ri∣diculous.

Yet these are the trash and husks which some mens nauseo us & wan∣ton palates in this age do prefer and chuse, rather than that wholsome food and sincere milk of Gods word, with which the Reformed Church of England alwayes entertained her children, untill an high-minded and stiff-necked generation of rank appetites, like Jewes, growing sick of quailes, and surfeited of manna, longed for the garlick and oni∣ons of Egypt; legendary visions, fabulous revelations, and fanatick inspira∣tions.

Which Egyptian diet hath of late (by a just anger of Heaven upon mens ingratefull murmurings, and wanton longings) brought many in England to those high calentures and distempers in Religion, that like frantick people, they flye in the faces of their Fathers, and tear the very flesh of their Mother. Though civil troubles and State-fu∣ries seem much allayed, yet these Clero-masticks and Church-destroyers still maintain a most implacable war against the Church of England; thinking, yea professing, some of them, that they shall do God good service, utterly to destroy it, with all its assistants and adherents. In order to which design they have sought every where to vilifie, and set at nought, to crown with thorns and crucifie, or at best to counter∣feit and disguise the merit, worth and majesty of all the sacred Solem∣nities and Rites, the Peace and Polity, the Ministry and Ministrations of the Church of England: yea, and fancying they have a liberty to mock them first, and after to naile them to the Cross; Good God! how have they buffeted them! how importunely do they obtrude up∣on them, amidst their many Agonies, gall and vinegar to drink! what cruell contempts, what virulent pamphlets, what scandalous and scurrilous petitions do they frequently vent against all Churches and Church-men relating to, or depending upon the Church of En∣gland! some of them ripping up (by a Neronean cruelty) the womb that bare them; others cutting off (by a more than Amazo∣nian barbarity) the breasts that gave them suck. Nor do they despair to pierce (at last) this bleeding Church to the very heart; if ever the power of the sword come into such hands, as are professed enemies to all other Reformed Churches, as well as this of England: whose languishing, but living, fate they now behold as with great pleasure, so with no small impatience; while they see that, notwith∣standing all their sedulous and industrious machinations against lear∣ning and Religion, against the Church and Universities of England, against Ministers and their maintenance, yet there is still some life and spirit, some liberty and hope left, through the mercy of God, and the moderation of some men in power, for those Christians that

have the courage and conscience to own the Reformed Church of England as their Mother, and the Reformed Clergy as their spirituall Fathers.

Whose just Honour and Interests as I must never desert while I live, because I think them linked with those of Gods Glory, my Re∣deemers Honour, the Catholick Churches veracity, the peace of my con∣science, and my countrey's happinesse, both as to the present age and to posterity; so I have thought it my duty, in her deplorable condi∣tion, and in the despondency of many mens spirits, to apply the cor∣diall of this confection, mingled with her teares, and with her sighs, presented to you (my most honoured Countrey-men:) by the help of which you may both fortify your own honest minds, and oppose that diffusive venome, which you cannot but daily meet in some mens restlesse malice, who neither know how to speak well of the Church of England, nor how to hold their peace. By the example of your judicious favour and generous compassion, I doubt not to excite like af∣fections of courage and constancy, in all worthy Protestants & honest-hearted English, whose duty it is, amidst the pertinacy of all other parties and factions (who like Burres hang together) to hold fast that holy and reformed profession, which is truly Christian, ancient, and Ca∣tholick; thereby justifying that mercy and truth, that grace and peace of God, which was plentifully manifested and faithfully dispensed to the people of this land, by the piety and wisdome of the Church of England; notwithstanding that the Lord seems now to hide his face from Her: the want of whose favour, which her great and sore affli∣ctions have seemed to cloud, is far beyond the triumphs of her enemies, or the coldnesse of her friends, the oppositions of many, the with∣drawings of some, and the indifferencies of others, who have all con∣tributed to her miseries; but none of them have yet convinced her (that ever I could see) of any sin or errour, as to ignorance or iniquity, superstition or irreligion, dangerous defect or ex∣cesse.

If the Church of England had as many Mouths as she hath Wounds, as many Tongues as Maims, as many hearty Mourners as she hath cruel Destroyers; if there were as many that durst pity and relieve her, as there are that dare spoile and ruine her; these would fill, not England onely, but all the Christian world with the bitternesse of her Complaints, as a learned and pious * 1.81 Minister for his part hath lately done.

If the Church of England had many such pious Orators, whose po∣tent and pathetick eloquence were more proportionable to her cala∣mities, than the narrownesse of my heart and tenuity of my pen are like to be: certainly heaven and earth would be moved with com∣passion; flints would melt, and rocks be mollified with commisera∣tion; the upper and the nether milstones, partiall Presbytery, and popu∣lar Independency, between whom she hath been so ground to powder, that Papists, and Anabaptists, and Familists, and Quakers, and Seekers, and Ranters, with all the rabble of her proud and spitefull enemies,

hope to fill their sacks with her grist; those (I say) might possibly repent (if they have not much mended their fortunes by this Chur∣ches ruines) of their occasioning her so long and sharp a warfare, so many and sad Tragedies, while by infinite jealousies, grievous reproches, and unjust scandals cast upon their and your Mother (this Re∣formed Church of England) they have made her implacable enemies, the Papists and others, to blaspheme her for a meer Adulteresse all this while; to condemn all her Children as a Bastard brood of ille∣gitimate Christians, from the first Reformation to this day. Her most desperate deserters of late (in order to take away their own reproch, & to expiate (as they imagine) the sin and shame of their former pro∣fession) have laboured first to destroy the eldest brethren and chiefest sons in this Church; next, to cast out and exautorate the principall Stewards and dispensers of holy things: after this they have endeavou∣red to rob her both of her dower and patrimony; hoping at last to famish the whole Family, when there shall be neither nursing fathers nor nursing mothers in this Church, neither milk left for Babes, nor stronger meat for the elder ones, neither plain catechising nor profita∣ble preaching, neither ordaining Bishops nor ordained Presbyters.

CHAP. IV.

SUch as have eares to heare,* 1.82 and charity to lay to heart, may with me hear the Church of England thus lamenting and bemoning Her self, while she sits upon the ground, covered with ashes, clothed with sackcloth, besmeared with blood, drowned in teares, and almost buried with her owne ruines.

O all you that pass by me, stand and see,* 1.83 if there be any sorrow like un∣to my sorrow, if it hath been done to any Christian & Reformed Church under Heaven as it hath to me, in the day wherein the Lord hath afflicted me with his fierce anger. My Wounds, my Wasts, my Ru∣ines, my Deformities, my Desolations are not by the barbarous inundations of Goths and Vandals, not by the rude invasions of Sara∣cens and Turks, not by the severe Inquisitions and cruel persecutions of Papists; I do not ow my miseries to the incursions of Forrainers, to a nation of a strange Language, of professed Enmity, of different Interests and Religion. They are not professed Neroes, Domitians, Diocletians and Julians, Heathen Princes and Persecutors, that have done me this despight;* 1.84 for then (perhaps) I and my children could have born it, with a like heroick patience and Christian courage,* 1.85 as those did their Primitive Persecutions: the splendour and con∣stancy of whose Martyrdomes contributed more than all their

preaching, to the honour, advantage and propagation of the Chri∣stian Religion; when Churches and Christians being happily united in love, and onely persecuted by professed enemies, they knew in what posture of defence to cast themselves, so as to suffer and die, becoming Christians.

But I (alas) am ambiguously wounded by those that are of my own house, family and profession: Such as have been washed at my baptismall fountain of living water, such as have freely and fully ta∣sted of my Sacramentall Bread and Wine, feasting at my Table, which is the Lords;* 1.86 these, these have lifted up the heel against me: Such as have been bred and born by me, taught and brought up in the same true Christian Faith and reformed Profession; by these am I hated and despised, by these am I stripped and wounded, by these am I torn and mangled, by these am I impoverished and debased below any Church, Christian or Reformed; by these am I scorned and abhorred, by these am I made an hissing and astonish∣ment to all that see me, by these am I made a derision and mocking-stock to my enemies round about me, by these am I in danger to be quite devoured and destroyed, who envy me so much breath and life, as serves me to complain of my calamities.

* 1.87Hear O heavens, and give ear O earth, be not ye also cruel or uncom∣passionate: since one of you cannot but behold the deformity of my Sufferings, the other cannot but feel the burthen of my complaints; one of you is blasted with my Sighs, the other is be∣dewed with my Tears. Be not ye also accessory to my injuries by concealing them, or guilty of my Blood by covering it; which cries aloud against my ungratefull, my unnaturall, my rebellious children. Those that came forth of my own bowels, these have risen up against me; to whom I liberally afforded milk when they were babes, and stronger meat, as they were able to bear it; for whom I provi∣ded the sacred Oracles of God in a language they best understood: I furnished them with such formes of wholsome devotion, agreeable to the mind and Word of God, as might best suit the common ne∣cessities of all, and the capacities of the meanest: I concealed no part of Gods sacred Counsel from them, nor detained any necessary saving Truth out of any principle of unrighteous policy: I neither de∣nied, nor diminished, nor deformed any Ordinance of Christ to them: I coloured no errours with shews of truth, nor disguised any Truth with fallacious sophistries: I set forth to them, with all plainnesse and freedome, the blessed fulnesse and excellencies of my Lord Jesus Christ, in such a manner and measure as I received from his Word and Spirit; for I learned not those manifestations of Di∣vine love from any other Church, Pristine or Modern, so much as the speciall dispensations and discoveries of Gods Graces and Gifts to me, in which few equalled, none seemed to exceed me, in all the world.

From this great and pure fountain of all perfection and comfort (the sweetnesse, merit, and fulnesse of my Saviour) I recommended

to my children every Grace, every Vertue, every holy Duty, e∣very necessary Precept, every precious Promise, every imitable Ex∣ample: and this was done with all the advantages of good Learning, of sound Knowledge, of most potent and pathetick eloquence; which at once was able to inform the weakest capacity, to satisfie any sober curiosity, and to silence the subtilest adversary.

To this purpose, that the great work of saving their souls might be effectually carried on, with order, power and authority, I furnished them not with precarious praters, bold intruders, or piti∣full pieces of Plebeian oratory (in whom ignorance and impudence, inability and inauthoritativeness contend which shall be greatest;) but I provided and prepared for them, with much study and industry, with many prayers and teares, with long education and diligent care, excellent Bishops, orderly Presbyters, able and authoritative Ministers, workmen that needed not be ashamed;* 1.88 of a lawful ordination and right descent, of a mediate divine mission after the Apostolick line and Catholick succession, after the form of an uninterrupted and authen∣tick commission, duly and truly exemplified in the consecration of Bi∣shops, and ordination of Presbyters and Deacons, through all ages of the Church, agreeable to that originall Institution, which was from Christ Jesus the great High Priest, the unerring Prophet,* 1.89 the sove∣raign King of his Church, the chief Preacher of Righteousnesse, and Bishop of our souls, who instituted first his twelve Apostles,* 1.90 afterward the seventy Disciples; whose commission was not so large, nor their mission so solemn, as that of the twelve, whose Episcopacy and num∣ber was to be completed,* 1.91 and upon whom the promised power from on high specially came in the miraculous and ministeriall gifts of the Holy Ghost.

After this pattern (which was ever followed by all Churches in all the world) I supplied those under my care with such a succession of Bishops and Ministers of holy things, as for solid learning, for pow∣erfull preaching, for devout and discreet praying, for reverend cele∣brating, for acute disputing, for exact writing, for wise governing, and holy living, were no where exeeded in all the Christian world, and hardly equalled in any age since the Apostles times; whose mini∣steriall sufficiencies and successes were sometime highly magnifi∣ed, and almost deified, by many of those that now would stone them, and destroy me, by a late transport of malice, as much unexpected, as undeserved, by me; which looks more like a fascination and fury, than any thing of true Zeal and sober Reformation.

For no men of any weight or worth for parts and piety, for judge∣ment and ingenuity, for conscience and integrity, have (hitherto) convinced me, or those men that were my prime servants, sons and supports, of any Heresie or Idolatry, of any Superstition or Apostasy, of any just scandall or notable defect. What some have urged for my not exercising a more severe and strict Discipline, after the manner of some ancient Primitive Churches, it is not imputable to any unwillingnesse in those worthy Bishops and Presbyters whom I em∣ployed,

but to the general wantonness or refractorinesse of all sorts of people in that point, who were so farre from enduring a stricter discipline to be set up, that many grudged at any Ecclesiastick authority, exercised over them, though it were established by their own publick consent and lawes.

If any of my Bishops, Presbyters, or people, failed to do the duties which I required, or rather Christ commanded them; it was to be reckoned as the fruit of mens private temptations and personall infir∣mities, but not of my constitutions or directions; which were so pious and perspicuous, that people could not justly plead invincible ignorance, to excuse their immoralities and impieties, which indeed they owed to their own negligences or corruptions.

Yea, where the seeds of Religion were thinnest sown, and thri∣ved least in some parts of this nation, it was not so much from the want of labourers, as from the labourers wants: the poverty of many places, and barrennesse of the soyle was such, that either impropria∣tions, or sacriledge, or both, had not left for any competent work∣man a competent maintenance; both my Dower and Patrimony, Glebes and Tithes, being almost wholly alienated, by hard lawes and evil customes, from my use and enjoyment; that holy Portion (which is Gods) being oft perverted to feed Hinds and Dogs and Horses, which was originally devoted to feed such Shepherds as might feed my flock in every place: Nor could, in those cases, ei∣ther my prayers or teares, the sordid necessities of many poor Mini∣sters, or the cryes of poor peoples famished souls, ever yet move the civil State effectually to restore, or remit, or to make other necessa∣ry supplyes for Pastors and peoples good.

Yet, even in this distresse (which befell too many places much against my will) my care and endeavour was so to keep up the life, health, and soundnesse of the true Reformed Christian Religion, that people every where had what was necessary, wholsome and de∣cent for their souls good; though possibly they had not (nor was it needfull) the same plenty, variety, dainties and superfluity, in a constant way,* 1.92 (which some places did so long enjoy) untill (as with the Jews) the Manna and Quailes (Sunday Sermons and week-day Lectures) came out of their nostrils: while the heavenly food was rowling in their curious palates, and wanton jawes, the wrath of God brake forth upon them and upon me (as upon Moses) for their sakes;* 1.93 who was indeed as jealous of their surfeitings of holy things, as of the others famishings; both being contrary to my care and desire: which were (God knows) first to preserve the Foundation of necessa∣ry and saving Truth among them; next, to adde the beauty of holinesse to humility, to joyn decency to sincerity, to maintain the power of god∣linesse, with the wholsome formes of it; that so Truth and Peace, Order and Unity, the leaves and the fruits of the tree of life might grow together,* 1.94 for the nutriment, muniment and ornament of pi∣ety.

Nor do I doubt to plead and affirm before Gods Tribunall, That

if those people, who seemed to fare hardliest (though the greatest complainers against my treatment of them were such as enjoyed most, and fared deliciously every day, wantonness being more que∣rulous than want,) if they had made so good use as they might, and ought to have done, of that holy light and rule which was duly held forth to them in the plain parts of Scripture every year read to them, in the Sacraments duly administred among them, in the Articles, Creeds, Homilies, Catechise and Liturgy, with which they were, or might have been well acquainted; they might even in these (so much nauseated and despised means, sufficient (I fear) to damn those who despised Salvation by them) have found as plain and easie, as sure and compendious a way to heaven, through Faith, Repentance, Humility, Charity, holy Obedience to God and Man, as they are likely now to do, after they have stirred up so great a dust and smoke as hath put out poore peoples eyes, leading them into end∣lesse mazes and confusions, under the name and noise of a better Refor∣mation and safer Religions.

In this posture of peace and plenty, of piety and prosperity, as to Chri∣stian and Reformed Religion, had the God and Father of my Lord Jesus Christ, the Founder of his Church, once setled me (out of his abundant mercy to the people of England) by the patience and prayers, by the preaching and writing of godly Bishops and other Ministers, who were not onely Gods painfull Labourers, but his faithfull Martyrs and Confessors some of them: whose great worth drew the favour of pious Princes to me, who were my nursing fa∣thers; and the love of peaceable Parliaments, who were my faith∣full friends: insomuch, that for one hundred years (next preceding my miseries) I had no cause to envy any Christian or Reformed Church that ever was or is in all the world; nor had any sober Chri∣stian just cause to complain of me, much lesse thus to murmur, mutiny and fight against me, for no other cause but this, That I would not suffer them rudely to bite off those full and fair breasts, which they had so long sucked, ingratefully deforming those con∣duits of plenty, order and peace, which they had so long enjoyed, both in Word and Sacraments, in Ministrations and Ministers.

Yet, behold how I am faln, suddenly, shamefully, ingratefully, indignly, and almost desperately; my doctrine not duly examined, but rashly condemned; my Tenets not confuted, but blasphe∣med by my various adversaries; my publick service and solemn wor∣ship of God sharply indeed corrected, even to blood, but no whit im∣proved or amended, yea infinitely impaired and neglected; my holy Sacraments (those two great Seals of a Christians Charter and Gods Covenant, those fair marks and badges of Christian profes∣sion, the two poles and pillars on which all mysterious and spirituall comforts, temporall and eternall joyes do constantly turn) these are (most what) rarely used, in many places either totally disused, or grosly abused, by the execrable consecrations of unwashed, unholy, unordained hands.

* 1.95Many of my Oratories, Temples and Churches (Houses so called, because dedicated to the service of the Lord and his Church) are by some men first profaned with all the sordidnesse of men and beasts; next, they are suffered to ruine of themselves, while they are robbed of what should repaire them; and at last (that Sacriledge may be the better husband) they are threatned to be sold, and ut∣terly demolished.

The Sanctity of Christian marriages, which were wont to be so∣lemnized by prayers, instructions, benedictions, by mutuall, so∣lemn and sacred stipulations, according to the Word of God and Ecclesiastick practise, is sought to be reduced by some to new wayes, either very brutall, and meerly naturall, or, at best, but civil and politick. The infants of Christians (who were ever estee∣med as the lambs of Christs flock) are partially, carelesly, disorderly, many of them dubiously, yea not at all baptized; neither sprinkled nor washed, nor marked with any note of Christs blood, to distin∣guish them from the herd of Heathens, the brats of Aliens, Jews, Pagans, Mahometans.

* 1.96The sacred, dreadfull and venerable Symbols of the Lords Supper, (which I had happily purged from all rust and rubbish of Superstiti∣on) in many places have been supinely neglected for many years; in others strangely consecrated, irreverently celebrated, partially distributed, denied to many worthy and desirous Christians: as if those were not Catholick signes and seals of the truth of the Gospel, the Covenant of Grace, & those common rights or priviledges which belong to every one that professeth to believe in the Lord Jesus Christ, and keeps communion with his Church; but onely marks to discriminate sides and parties in Religion, to divide Christians in∣to uncharitable factions.

* 1.97As for my Dead, for they are still mine, (as they sleep in Jesus, and are Gods deposita) these are, in many places, put into their grave, with no other solemnity than a silent procession, and a demure perambulation; as if all that attended were as dumb as the corps, and the dead buried the dead; without any difference expressed between those bodies that are charitably presumed to have been Temples of the holy Ghost,* 1.98 that are candidates of Heaven, and expectants of a blessed Resurrection, and the bodies of meer infidells or miscreants; be∣ing now treated in many places like the carkases of beasts,* 1.99 or the bu∣rial of an Asse, for whom men do usually as much as this comes to, namely, the covering their corps with earth, to avoid the noysomness and offence of them, without any further hopes of them. And all this late supercilious novelty, and neglect of dead Christians, is grounded upon a strange scrupulosity of some, either silly or su∣perstitious men, who pretend to boggle at my office, which was more for the living than the dead; not meerly humane and naturall, but Christian and spirituall:* 1.100 which they count as a kind of Necromancy, or strange superstition to the dead; while I onely made the dead an oc∣casion of godly instruction and Christian hope, of comfort, warning,

and lawfull devotion to the living, which how they should offend a∣ny sober Christian, I could never yet be convinced; and I am sure came farre short of those commemorations, yea comprecations for the dead, which were anciently used without offence in the Pri∣mitive Churches.

All other offices of piety and charity, for the sick and well, the young and old, the penitent or impenitent, prescribed by me, are (now) either wholly laid aside, or performed in so various and exo∣tick forms, as common people cannot easily understand them; their very novelty, obscurity and affected variety, makes some Ministers prayers a kind of Latin Service to the simple common people.

Lastly, my whole frame and polity Ecclesiastical, all my ancient constitution, order and communion, as a Nationall Church of Christ (in which brethren did happily dwell together in unity) all is by some men not onely quite forsaken and abandoned on their parts;* 1.101 but they seek utterly to rout and destroy me, by defaming and discoura∣ging those that most love, approve and obey me; as if there had nothing been setled in me with any piety or prudence, reason or di∣scretion, by the wisdome of their fore-fathers, who were sometimes esteemed blest Reformers by most of these modern Renegers, Sepa∣rates and Apostates.

How justly they have done me this despite, I appeal to the just and impartiall Judge, before whom I can thus far with truth and comfort assert my innocency; that as to the foundations of Faith, and rule of Holinesse, I have onely adhered to his blessed Word, as it hath been delivered to me by the most credible testimony of the Catholick Church in the books of Canonicall Scripture, truly so called. Nor did I ever teach for Doctrines the Traditions of men, which some have blas∣phemed. As for the circumstantial and ceremonial parts of Religi∣on, I used in Them modestly, cautiously and charitably, that liberty and power, for order and decency, which, I conceive, Gods indulgence,* 1.102 who is not the author of confusion, but of peace, allowed me, no lesse than any of those Primitive or later Churches, whose best examples I sought to follow.

If any of my children had discovered something in me lesse a∣greeable to that beauty, order and gravity, which had been desi∣rable by them in a Christian and Reformed Church; if any matter of reall uncomelinesse had been espied in me, (as what Church is there upon earth so fair, but (as the Moon) it may have some spots, wai∣nings and eclipses? what state of Christians so complete,* 1.103 that God may not have a few things against them?) yet it had been their du∣ty, with the veile of Christian love and pity, modestly to have co∣vered, silently concealed, and dutifully reformed, what was indeed amisse; and not (like so many Chams) to have exposed such a pa∣rent, such a mother,* 1.104 to the petulancy and derision both of her ene∣mies abroad, and the plebs at home, who are as prone as ever the Jews were, to worship any new Calves they fancy to set up, and to

cast off Moses and Aaron, that God and those Governours, who had done such wonders among them.

If while men slept, the enemy sowed some tares there where my Sa∣viour had plentifully sowed good seed,* 1.105 was I presently to be tram∣pled under the feet of the beasts of the people, or quite to be rooted up, burnt and consumed, because some tares appeared? if my gar∣ments were in time a little spotted and sullied, yet was my honour still unblemished, and the sanctity of my profession, as Christian and Reformed, unviolated; nor did my garments deserve thus to be rinced in the blood of my Children: if the ceremonious lace and fringe of my coat were a little unript, or torn with time, yet there was no cause to rend it quite off, or tear my coat in pieces: if my garb and fashion seemed somewhat more grave, Catholick and ancient, than agreed with some mens singular and novellizing fan∣cies, yet did I not deserve to be stripp'd and stigmatiz'd, to be thus exposed to shame and nakednesse; much lesse to have my Flesh thus torn, my Eyes pull'd out, my Throat cut, and my Skin to be flayed off; which are the merciful endeavours of some of my re∣forming, that is ruining, enemies.

If some weak or unwise servants (whom I trusted with the ma∣nagement of my affaires) discharged their duties less piously or pru∣dently than I expected or exacted of them, as Church-Governours & Ministers; if the licentiousnesse of others was impatient to be gover∣ned so strictly as they should have been (most men abhorring true Christian Discipline even then when they most clamoured for it, in∣tending extravagancies when they pretended severities;) yet was I not on the sudden to have been wholly deprived of all Church-government and order, once duly established, untill such time as my new Discipliners and wise Masters had found out some fitter way for me, than that Catholick fabrick, form and fashion, which all Churches ever had and enjoyed from the Apostles times and consti∣tutions. Certainly the failings of Church-Governours ought not to have been so severely avenged upon the Church-government it self; nor are any mens male-administrations to be laid to the charge of those good lawes and constitutions which are setled in either Church or State.* 1.106 The very Apostolick Churches are oft blamed, yea and threatened, for their early degenerations, without any reproch to their first institution, which certainly was holy and good. It savours too much of humane passion, to pervert divine order, under pretence of Reforming humane disorders.

Which in me were never so predominant, as to remove me from that posture of Christian piety, honour, order and integrity, wherein I stood firm and conspicuous in all the world, as a Christian and well-Reformed Church: hated indeed, and many times oppo∣sed by my forraign adversaries of the Papall interest and perswasion; but they despaired ever to prevail against me, unlesse they first di∣vided my children within me, and armed my own bowels by home∣bred and strange animosities against me. These by infinite artifices

and undiscerned stratagems, have by them been heightened of late to such factious petulancies and furies, as to adde scorns to the others thornes, contempt to the others crosses, gall to my vinegar, scurrility to my agonies.

As if I could not be miserable enough, to satisfie the malice of my enemies abroad, unlesse I were made a scorn to my children, and a shame to my friends both at home and abroad; leaving me few that dare pity me, fewer that can plead for me, and fewest that are able and willing to relieve me. My spitefull persecutors are so cru∣ell, that they are impatient to see any sympathize with me, threat∣ning those my children, that dare (yet) own me for a true Church, or their Mother; the very name of which they seek to deprive me of, hoping to make me quite forgotten, who was sometime so re∣nowned among the most celebrated Churches of the world. Alas, among some Furies it is not safe for sober Christians to speake one good word of me, or for me; they cannot endure any should pray for me, no nor weep for me: Teares are offensive, and Charity it self is scandalous to my implacable enemies, who labour to be my cruell and totall oppressors.

To this dreadfull height hath the Lord been pleased to afflict me, with my children, in the day of his fierce wrath; in which He hath given me ashes for bread, and mingled my drink with weeping; filling me with blacknesse instead of beauty, with war for peace, with faction for union, with confusion for order, with impudent patricides and ungratefull matricides, instead of modest, thankfull and tender-hearted children.

Behold He hath smitten me into the place of Dragons,* 1.107 and given me a cup of deadly wine to drink: But it is the Lord, let him do as see∣meth good in his sight. If my prayers and sighs and teares cannot, yet (possibly) the exorbitant and implacable malice of my enemies (who in the end will not appear Gods friends) may provoke him to remember his tender mercies, which have been ever of old, and to re∣pent him, as a Father, of the evil he hath suffered to be brought up∣on me, by those that delight not in His justice,* 1.108 but in their own sa∣crilegious advantages. It may be he will return to be gracious as in former times, and not shut up his loving kindnesse wholly from me,* 1.109 since his (oft-repeated) mercy endureth for ever: yea, it is because his compassions fail not, that I am not utterly consumed. Though thou kill me, yet will I trust in thee, O Lord; who hast wounded me very sore: yet heal me, O my father, and I shall be healed; save me,* 1.110 and I shall be saved: for thou art my praise. O be not thou a terrour to me, who art my hope in the day of evil.

CHAP. V.

* 1.111THus may the Church of England be heard, in every Closet and in every Congregation, where de∣vout souls either retire or meet, sighing out its Sorrows, and deploring its great Miseries, suffici∣ent to move the compassions of all those who have any filiall and gratefull respect to Her; up∣on whose welfare, as to the unity, peace and prosperity of the true Christian and Reformed Religion, all sober En∣glish-men may easily foresee, that their own and their posterity's hap∣pinesse, spirituall, temporall and eternall (under God) doth chiefly depend.

It is the infinite grief of all good Patriots and true Protestants, to see this sometime so famous and flourishing Church of England in dan∣ger to be eaten up, not by a Sea-monster, like Andromeda, or by that over-grown Leviathan of Rome, which takes his pastime in great wa∣ters, and rules over many Nations, People and Languages; but by small vermine, by a company (for the most part) of creeping and cor∣roding Sectaries, home-bred and home-fed: like that a 1.112 tame Lizard or Dragon (as Suetonius calls it) which Tiberius Nero kept at Capreae, which was eaten up with ants or pismires, to the Emperour's great grief and astonishment, as an unhappy presage of his own fate by the fury of the multitude; or like the Lions in Mesopotamia, who are de∣stroyed by gnats; their importunity being such in those paludious places, that the Lions by rubbing their eyes, grow blind, and so are drowned, as Ammianus Marcellinus reports in his History of Julians wars.

* 1.113If nothing else, yet (as Sir Henry Wotton glories in his sentence) the very itching & scratching of Christians eyes, the scrupulous doubt∣ings, the vexatious disputings and endlesse janglings about Religion in England, both as Christian and as Reformed, already hath, and dai∣ly will, bring down such a Rheume and blood-shottennesse into mens eyes, that (unlesse some soveraign eye-salve be timely applied) the most people will in a few years be onely fit to play at blind-man-buff in Religion, taking what heresie or fancy comes next to hand, and changing it the next day; rather groping at all adventure in the dark, than clearly discerning and conscientiously chusing the weighty mat∣ters of Religion, which are hardly discovered when the blind lead the blind;* 1.114 and ••s hardly either embraced, when once practising is tur∣ned into prating, and the power of godlinesse into pragmatick pomp or popular contempt.

Such is the sad and shamefull fate of the Church of England now like to be, which heretofore never wanted (nor yet doth) such champions as durst undertake her defence against any who bring arguments, not arms; strong reasons, and not long swords; Scripture-demonstrati∣ons,

and not Scepticall declamations; pious Antiquity, and not partial Novelty. But now It hath not the honour to be opposed or overcome by any such Antagonists, whose learning, wit and eloquence (speciously managed) would lessen the disgrace; but She is in dan∣ger to be over-born by such petty parties, such obscure animals, such mechanick pieces, and (for the most part) such illiterate wretches, that it is not onely a grief, but a shame, to see so comely a Matron crowded, and as it were stifled to death, by a company of Scolds and Shrews, a generation of men and women extremely unbred, of pas∣sionate, rude, spitefull, and plebeian spirits; many of them the very abjects of man-kind, viler then the earth, as Job speaks,* 1.115 whose manners are much baser then their fortunes (which embase no good man) who owe most of their stickling activities to their worldly necessities, and (conscious to their want of reall worth and abilities) they seek to revenge their grosse defects, either by their sacrilegious flatteries of others, or by a rusticall fiercenesse of their own against the Church of England: as if flailes, and fannes, and shovels, and spades, were the fittest instruments to thrash and purge such a Church, or to dis∣cusse and ventilate the weighty matters of Religion, as to a sober Chri∣stian Reformation. O happy England, who art (of late) bless'd with so cheap, so easie, so inspired, so rare Reformers; who get more skill in one dayes confidence, in one nights dreaming, or one hours quaking, than modest Scholars, either Divines or other Gentlemen, can obtain in twice seven years study! O how fruitfull is Faction, how spreading is Schisme, when they are fitted with soile and season!

These new-bred Creepers, which are now so numerous and noxious in England, are (generally) but the spawn or fly-blowings of those el∣der Sects and Factions, which a long time have been buzzing and bree∣ding in the bosome of the Church of England, under the name of Di∣sciplinarians: whose first Authors long ago made some Essayes for their desired Innovations, by modester, indeed, yet very popular wayes of remonstrances and supplications; well knowing that it is e∣ver welcome to the vulgar, to see any fault found with their betters, or any project of subjecting their superiours under any more Ple∣beian rigours and severities. The next and worse abettors (pejor aetas) tried how far they might by scurrilous pamphlets, railing & reviling, like Rabshakeh, unravel the cords of all government, both the majesty of the Civil, and the authority of the Ecclesiastick. After such bi∣ting Petitions and Satyrick Pasquils, (worthy of such Martonists) came open menacings of Princes and Parlaments, Priests and People too, as Mr. R. Hooker observes in his Preface to his Ecclesiastical po∣lity. At last, words came to be turned into swords: many both at home and abroad having evil will at the Sion of England, making their advantages of our unhappy differences in civil affairs, and ta∣king fire from those flames, have sought by the licentiousnesse, riot and rudenesse of infinite Sects and Factions, as by so many trains and barrels of gunpowder, utterly to blow up the whole frame and constitution of the Church of England.

Which unchristian practises and cruell designs, that they might the better justifie or palliate to their credulous followers, they every where, as boldly as falsly, affirm, that both in the matter constituted, and the form constituting a true Church in ordinances, duties, privi∣ledges, members, ministrations, Ministry, communion, and all com∣forts necessary for Christians, there were few things in the Church of England tolerable, most were blameable, and many most abominable to their more sanctified senses: yea some men clamour that there was nothing sound or constitutive of a Church of Christ, but the whole head was sick,* 1.116 and the whole heart faint; that not onely Schisme is commendable, but absolute Separation is as necessary from the Church of England, as the going of Gods people out of Babylon.

These are the poysons with which some Serpents have sought to infect the minds of common people, and to envenom even the better sort with their biting and bitter invectives, against the purity and peace of the Church of England.

O venerable censors! O severe Aristarchusses, of a more than Ca∣tonian gravity! to whose ploughs, and looms, and distaffs, and clubs, and hammers, 'tis meet (as to so many sacred scepters) this later English and Christian world should no lesse submit their souls than the Jews and Gentiles, Greeks and Barbarians, Romans and Scythians, did to the nets and fish-hooks of the Apostles; who were authorized with miraculous gifts, and assisted by the speciall power of the holy Spirit of Christ, to plant, settle, and reform and purge Christian Chur∣ches.

To whose holy Doctrine and Divine Institutions, delivered in the Old and New Testament, and followed by all the Primitive Catholick Churches, notwithstanding that the Church of England did in its first Reformation diligently and exactly conform it self; if we may believe the integrity of those Reformers who had the courage and constancy to be Martyrs, whose learning, worth & piety hath been confirm'd by the testimony of so many wise & religious Princes, by the approbation & sanction of so many honourable and unanimous Houses of Parliament, by the suffrages of so many learned and reverend Convocations, by the applauses of so many Sister-reformed Churches; if we may be∣lieve the preaching, living and dying of so many hundred excellent Bishops and Presbyters, or the prayers, praises and proficiencies of so many thousands of other good Christians; or (lastly) if we may be∣lieve the wonderful blessings and speciall graces of a merciful God, at∣testing to the verity, sanctity and integrity of this Church-Reforma∣tion and Christian Constitution for many happy years:

Yet against all these, some peevish Momusses, some spitefull Ca∣co-zelots, some evil-ey'd Zoilusses, some insolent and causelesse Ene∣mies of the Church of England, have not so much modesty as to con∣ceale their malice, or to smother their insolent folly, and intolerable arrogancy, which dares to put the ignorance, giddinesse, emptinesse, vulgarity, rashnesse, precipitancy and sinisternesse of their silly cen∣sures, into the balance of Religion, contrary to the renowned lear∣ning,

piety, gravity, grace and majesty of all those who have had so great favour, love, respect and honour for the Church of En∣gland.

Whom her spitefull and envious adversaries now presume to fol∣low with nothing but Contumelies and Anathema's, with pillagings and spoylings, with railings and revilings, with waste and ruine, to the excessive joy of Her. Papall enemies, whose deeply-designed policies have a long time desired and hoped to see that wofull day be∣fall the Church of England, in which her Bishops might beg, her Pre∣sbyters be starved, her Ministry contemned, her Liturgie ejected, her Unity dissolved and broken, her Ancient and Primitive Government abolished, her undoubted ordination and succession of Ministers in∣terrupted, her whole Christian Frame and Nationall Constitution (which was (for the main) truly Catholick, Primitive and Apostolick) destroyed, dissipated, desolated.

What invincible Armadoes could not atchieve, what monstrous Powder-plots could not accomplish, what wily Jesuits and other sub∣tile Sophisters despaired to attain (having been oft defeated and re∣pelled by the learned care and vigilant puissance of wise Princes, sober Parlaments, reverend Bishops, and other able Ministers of the Church of England) that the weaknesse, wantonnesse and wickednesse of some of our own petty Sectaries, Schismatick Agitators, & super••re∣forming Reformers, is likely to bring to passe; whom the most admired and devout Lord Primate of Armagh (a great Prophet of God, and Pillar of the Reformed Religion) sometime told me, he esteemed no other than Factors for Popery, and Engines for Roman designs, by divisions and domestick confusions of Religion, to bring in Popish Superstition and Tyranny. Indeed a prudent Conjecturer may in this case easily make a true Prophet: For the Roman Eagle (a watch∣full, powerfull and voracious bird) can never fail (at last) to seise on these parts of Christendome for her prey, where she shall see Igno∣rance prevail against Knowledge, Barbarity against Learning, Di∣vision against Unity, Confusion against Order, People against their Priests, Novelty against Antiquity, Anarchy against Catholick Au∣thority, and infinite deformities ushered in, under the title of speci∣all Reformations. That cunning Conclave (which overlooks the Chri∣stian world as the greatest constellation of policy in the West) knows full well, that such feaverish distempers in any Church or Christian State, as now afflict the Church of England, will not faile (if they long continue) to bring it to such an hectick consumption as will quite destroy its former healthfull constitution, and prepare it for those Italian Empiricks, who will come then to be in request with com∣mon people, when they find no good to be got by the best-reputed Physicians, the most specious Reformers: when these are at their wits ends, so differing in their judgements and practise, that they know not what to do, by reason of the madnesse, impatiency and petulancy of people; those foraign Mountebanks will alwayes pro∣mise men help and cure at an easie rate; for they require no more

of the most desperate patients, than to credit their receipts, to be con∣fident of, and reconciled to the skill and artifice of the Church of Rome their Mother, and the Pope their Father.

CHAP. VI.

* 1.117I Cannot believe, that any of you (who are persons of Learning, Honour, and Integrity, lovers of your Coun∣trey and the Reformed Religion) can be wholly stran∣gers to the sad and dangerous condition of the Church of England. Nor can you (if rightly set forth to you) be unaffected with it; (unlesse your designs and fortunes are to be advanced by the rents and ruines of this Church of England.)

In which (as the Lord liveth, before whom we all stand) distempers are risen▪ not onely to Divisions, but Distractions; not onely to Injuries, but Insolencies; not only to Obloquies, but Oppressions; not onely to Schismes, but Abscissions; not onely to Factions, but Confusions; not onely to Lapses, but Apostacies; not onely to rude Defor∣mities, but they tend to absolute Nullities, as to any Christian Harmony, Fraternity, Order, Beauty, Unity, Strength, Safety, and publick setling of that Reformed Religion which was once professed in the Church of England: And this by reason of the Envies, De∣spites, Rudenesses, Animosities, Seditions, Strifes, Separations, Raylings, Reproches, Contumelies, Blasphemies, and prophane Novelties, every where pregnant and predominant among vulgar spirits, and odiously cast upon all things that you and your forefathers esteemed as religious and sacred in this Church of England.

* 1.118The torrent of rebukes and troubles (like Ezekiels waters) is now risen, not onely to the ankles and knees, but to the loyns and neck; growing too rapid and deep for the common people to wade over, or venture into: nor are they safe for any to engage upon, but those who (as S. Christopher is represented in the Legendary Emblem) are heightned by their own integrity, and supported by Gods heroick Spirit: for it is a black and dangerous, a red and dead Sea, upon which he adventures, who will now seriously assert the Church of England; whose troubled state is more stormy than those waters were on which S. Peter ventured to walk, or wherein our blessed Saviour slept; with whose Disciples we may well cry out, Master, save us, we pe∣rish.* 1.119

What tongue, what pen can sufficiently set forth the rudenesses, outrages, barbarities, despites, diminutions and indignities, which some have offered in their speeches and writings, in their pamphlets and petitions, in their restlesse agitations and implacable malice, a∣gainst all that was established in the Church of England, contrary to that duty of Charity they owed, and that profession of Communion they sometimes professed; being possessed (now) with so fierce a

spirit, that they have broken all cords and bands of Humanity, Civili∣ty, Charity and Piety, both private and publick?

I shall not need to mind you or any of them of their many oaths and subscriptions, of those Protestations, Vowes and Covenants which many of these (now deserters and destroyers of the Church of England) so ea∣sily and eagerly swallowed: by which last three-fold cord, most of them (I believe) tied themselves to maintain the Protestant Religion, as it was established in the Church of England.

If any of them were so wise and cautious as to avoid such politick gins (which how far they intended well to Church or State God only knows; this to be sure all sober Christians see, that they have little advanced the state of the Reformed Religion in England:) yet still they must know, that themselves, and all that are good Christians, and honest English, are bound by far higher and nobler bonds of their baptismall Vow and Covenant to their God and Saviour; from whence do necessarily flow those of Christian gratitude, duty, love and charity, obliging every good Christian to pray for and preserve the welfare of this Church, and that Reformed Religion which was once happily established in it; in which the glory of our God, the honour of our Saviour, the good of our Countrey, and the salvation of many thousand souls, are highly concerned.

Against all which, for any man, upon small or no account, rashly, proudly, spitefully, out of envy, covetousnesse, ambition, or any other depraved lust and passion, to offend (especially where so great light of Divine Truth and Grace, such a presence and pregnancy of Gods a 1.120 Spirit clearly shines, as doth in the Church of England, to the very dazling of the eyes of these Adversaries) must needs be such a com∣plicated and resolved wickedness, a sin of so enormous and transcen∣dent a nature, that Irenaeus counts it a b 1.121 mangling or killing of Christ again: and in earnest, it seems scarce pardonable, because 'tis scarce a repentable sin, or repairable malice; therefore hardly to be re∣pented of, because few can plead (with S. Paul) they c 1.122 do it ignorant∣ly, and so hope to obtain mercy, being wilfull persecutors and vastators of such an excellent and illustrious Church as this of England was, before these spoilers thus came upon it to make havock of it.

In which Church, if those holy Means and Divine Graces which accompany salvation were not professed and enjoyed, for my part, I despair any where to find the way of Truth and Peace, of holinesse and happinesse. I know nothing truly excellent and necessary in any Church, ancient or later, which this Church of England did not enjoy; yea I find, many things which seem lesse convenient or more su∣perfluous in others, we were happily freed from. Nor can I yet dis∣cover any materiall defect in the Church of England, as to Christians outward polity, inward tranquillity, and eternal felicity. Nothing either pious or peacefull, morall or mysterious, rituall or spirituall, orderly or comely, that may contribute to the good of mens souls,

but was plentifully to be enjoyed in the Church of England; whose rare accomplishments and prosperity (both inward and outward) were (I believe) the greatest eye-sore and grievance in the world, both to evil men and devils; when they saw that Truth and Holinesse, those Graces and Vertues, those spirituall gifts and comforts, which were here entertained with excellent learning, noble encouragements, in∣genuous honours, peaceable serenity, and munificent plenty: in all which the Reformed Church of England so flourished many years by Gods and mans indulgence, that nothing (in truth) was wanting to the perpetuity of its prosperity, but moderation, humility and charity: these would (on all sides) have kept out luxury and lazinesse, pride and envy; the usuall moths and worms which breed in all things that are full and fair, opulent and prosperous.

Which humane defects (justly blameable on mans part, and puni∣shable on Gods) may no way be imputed to the Church of England, (which afforded so great advantages of wel-doing & wel-being to all good Christians) but to us poor mortalls, who were prone to abuse so great Indulgences of God and man: so uncharitable, unthankfull and unreasonable are those malecontents, who blame the fulnesse of the breast, or the sweetness of that milk & honey, of which they have eat and drank too much; who either from other mens failings and infirmities, or from their own corrupt fancies and conceits, do take occasion to blast and blaspheme all that was Reformed, sacred and setled, as to Religion, in the Church of England; so filling all places with their dust and clamours against this Church, that the levity and easinesse of many people have quite forsaken it, running, like those that are scared with Earthquakes, out of their houses, cities and temples, to heaths, woods and wildernesses. Some out of a sequa∣cious easinesse and vulgar basenesse (studying to comply with their leaders interests and their own advantages) affect to appear to the world, not onely neglective and indifferent, but scorners and high opposers of all that ever the Church of England pretended to, as to the Truth, Reformation, Wisdome, Spirit, Power, or Grace of Religi∣on; neither caring what they condemn, nor much minding upon what grounds they do it.

Others taking advantage of the levity, loosenesse, covetousnesse, sacriledge, arrogancy, injuriousnesse and madnesse of some that heretofore professed speciall purity and strictnesse in Religion, do resolve (as those Heathens of old, who excused their own thefts and wantonnesses, by the lubricities and pranks of their Gods) fully to gra∣tifie their own licentious & native inclinations, how inordinate soever, utterly casting off and abhorring all outward form and profession, as well as all inward power and perswasion of godlinesse; counting all Religious duties to be no better than consecrated rattles, which Polititians put into the hands of the common people, to please and compose their childish frowardnesse. The ground and rise of all which is, from those many scandals which loose and unsetled tem∣pers take from those endlesse strifes and janglings; the conti∣nued

disorders and deformities, the poverty and contempt, the maimes and wounds, the cruelty and uncharitablenesse, with which some high-flown Reformers have of late treated the Church of England, and those that have most constantly adhered to it.

What man or woman, capable of such profound, serious and grave thoughts as become Christian Religion, whose lusts or in∣terests have not quite decocted all Humanity as well as Piety, can be∣hold,* 1.123 without seven dayes silence and astonishment (like Job's friends) the rufull and dismall spectacle of the Church of En∣gland? which is like Job or Lazarus, living indeed, but almost buried in its Sores and Sorrowes; not onely lying, but even dy∣ing on its dunghill; like the sometime lovely and beautifull Daugh∣ter of Zion, now grovelling in the dust,* 1.124 deserving another ten∣der-hearted Jeremy,* 1.125 who might write the book of England's La∣mentations with his Teares, since the History of her Fall and Ru∣ine is written in blood: Her own brood (like the young Pelicans) feeding upon her without any pity or remorse, growing daily fiercer after they have once tasted of her flesh, and more resolute (as Absalom) by the rapes they have rudely made upon a Matrone, lately so comely, chast and honourable, whom Her destroyers dare now to count and call the filth and off-scouring of all Churches; crying down Her holy habitations and conventions, as cages and flocks of unclean birds; Her holy Ministrations, as impious and odious; Her holy Bishops and Ministers, as Antichristian usur∣pers and impostors; Her whole Constitution, as Babylonish and abominable, worthy of nothing but their curses and commina∣tions.

CHAP. VII.

* 1.126HAth * 1.127 any Nation changed Her Gods, though they are no Gods? saith the Prophet, expostulating with the inconstant and Apostatizing Jews, who had despi∣sed the Word, forsaken the Law, and broken the everlasting covenant of God, made with their fore∣fathers. What people (that owns a God, or a Savi∣our, or a Soul immortall, or any Divine Venerati∣on, under the name of their Religion) was ever patient to heare their, and their fore-fathers God blasphemed? or to see that Religion (wherein, to the best of their understanding, they agreed and profes∣sed publickly to serve and worship their God) vulgarly baffled and contemned? Was ever any part of mankind so stupidly barbarous, as to behold, without just grief and resentment, their Oracles and Scriptures vilified and abused? their solemn Prayers and Liturgies torn and burnt?* 1.128 their Temples profaned and ruined? their holy Ser∣vices scorned and abhorred? their Priests and Ministers of holy Mysteries impoverished and contemned?

In matters of Religion, the light of nature hath taught every Nation to be commendably zealous and piously pertinacious, esteeming this their highest honour, to be very tender of any diminution, dishonour, or indignity offered to their Religion; which reflects upon the majesty of their God, whom every Nation may in charity be presumed to serve in such a way, as they think to be most acceptable to their God; eve∣ry man being convinced, that he ought to pay the highest respects to that Deity which he adores:* 1.129 from which to be easily moved, by vulgar clamours and inconstancy (without grand and weighty demon∣strations, convincing a man of his own errour, and his Countreys mi∣stake) or, contrary to the dictates of conscience, for any man shame∣fully to flatter, or silently to comply with any such designs as ap∣pear first reproching their Religion, next robbing their God, and at last destructive to all publick Piety, is certainly a temper so base, so brutish, so ignoble, so servile, so sordid, so devilish, that it is worse than professed or avowed a 1.130 Atheisme: for he sins lesse that owns no God, than he that mocks him, or so treats him, as the world may see he neither loves nor feares Him.

And can it I beseech you (O noble Christians, and worthy Gentle∣men) become the piety, wisdome and honour of this so ancient and renowned Nation of England, to behold with coldnesse and indifferen∣cy (like Gallio) the scamblings and prostitutions, the levellings and abasings, the scorns and calumnies so petulantly and prodigally cast, by mechanick and plebeian spirits (for the most part) or by mercenary insolency, upon that Christian and Reformed Religion, which hath so long flourished among you and your fore-fathers, and which was first setled among you, not slightly nor superficially; not by the preposte∣rous

policies, passions and interests of our Princes; not by the pusilla∣nimity or partiality of over-awed Parlaments; nor yet by the super∣stitious easinesse or tumultuary headinesse of the common people; but upon learned, publick and serious examination of every thing that was setled and owned as any point or part of our Religion? There was godly, grave, mature and impartial counsel of most learned Divines used; there was the full and free Parlamentary consent of all estates and degrees in this nation; there was a strict and due regard had to the Word of God, and the mind of Christ, as to doctrine and duties, to the faith and fundamentals of Religion, without any regard to any such antique customes or traditions, as seemed contrary to that rule.

As for the rituals and prudentials, the circumstantiating and deco∣rating of Religion, great regard was had in them to the usages of pure and Primitive Antiquity, so as became modest, wise, and hum∣ble Christians; who (seeing nothing in the ancient Churches Rites and Ceremonies contrary to Gods Word, or beyond the liberty al∣lowed them and all Churches in point of order and decency) did dis∣creetly and ingenuously study such compliance with them, as shewed the least desire of novellizing, or needless varying from, and the grea∣test care of conforming to sober and venerable Antiquity.

Against all which sacred suffrages and ecclesiasticall attestations for the true Christian and Reformed Religion once setled in the Church of England, now at last to oppose either popular giddinesse and desire of novelties, or any secular policies and worldly designes, or any brutish power, that is neither rationall nor religious, but meerly arbitrary and imperious, altering and abolishing, as the popu∣lacy listeth, matters of Religion (which are the highest concernments of any nation, and so require the most publick counsels, impartial debates, and serious consent of all estates;) by such pitiful principles, and the like unconscientious biasses, for a Nation to be swayed in, or swerved from the great and weighty matters of Religion, once well e∣stablished, is (certainly) a perfect indication of present basenesse, also an infallible presage of future unhappinesse.

Which I beseech God to divert from this Nation of England, by your prayers and teares, by your counsel and courage, by your mo∣deration and discretion; who are too knowing to be ignorant, and too ingenuous to be unsensible of your duty to God and your own souls, of your respect and deserved gratitude to your Countrey, and to this Church of England; which was heretofore loved by its chil∣dren, applauded by its friends, reverenced by its neigbours, drea∣ded and envied by its enemies: and this not onely for that long peace and prosperity it enjoyed (which alone are no signs of Gods approbation) but chiefly (as * 1.131 Irenaeus observes) for those rare spiritu∣all gifts, ministeriall, devotionall and practicall, which were evi∣dently to be seen in Her; those pious proficiencies, those spirituall influences, which preachers & people found in their own hearts; those gracious examples and frequent good works which they set forth to

others; those heavenly experiences they enjoyed in themselves; those charitable simplicities they exercised to each other; their nume∣rous conventions, their fervent devotions, their reverent attentions, their unanimous communions, their cheerfull Amens; those blessed hopes and unspeakable comforts which thousands enjoyed, both living and dying, in the obedience to, and communion with the Church of En∣gland.

* 1.132All these holy fruits and blessed effects, as most certain seals and letters testimoniall, were (I conceive) most pregnant evidences and valid demonstrations of true Religion, and of a true Church, so happily setled by the joynt consent and publick piety of this Nation, that it was not in reason or conscience, in modesty or ingenuity, to be sud∣denly changed, much lesse rashly deserted, and rudely abandoned, chiefly upon the giddinesse of common people, or by the boysterous∣nesse of common souldiers; whose buff-coats and armour cannot be thought by any wise and worthy Souldiers, to be like Aarons breast∣plate, the place from which Priests and people are to expect the constant oracles of Urim and Thummim,* 1.133 Light and Reformation.

Such of that profession as are truly Militant Christians, that is, hum∣bly wise, and justly valiant (as I hope many Souldiers may be) will think it enough for them, modestly to learn, and generously to de∣fend, as Constantine the Great said to the Nicene Bishops, not imperi∣ously to dictate, or boldly to innovate matters of Religion in such a Church and Nation as England, which was, I am sure, and I think still is, furnished with many able Divines, many Evangelicall Priests and Ministers of the Lord,* 1.134 whose lips preserve saving knowledge, who have (many a one of them) more learning and well-studied Divinity in them, than a whole Regiment, nay, than an whole Army of ordinary Souldiers; whose weapons are not proper for a spirituall warfare, nor apt (as Davids hands) either to build or repair a Church, otherwaies than as Labourers, who may possibly assist the true Ministers, who are, and ought to be, the Master-builders of Gods house; whose skill is, not to destroy mens bodies, but to save their souls; not to kill, but to make alive.

It must ever be affirmed to Gods glory (because without any vanity or flattery) that the Church of England (for this last golden century) came not behind the very best Reformed Churches, nor any other that pro∣fess Christianity in any part of the world: which is not my particular testimony (who may seem partiall, because I unfeignedly professe my self a son and servant of it;) but it is and hath been the joynt suf∣frage of all eminent Divines in all forraign Reformed Churches, who have written and spoken of the Church of England, ever since its set∣led Reformation, not with commendation onely, but admiration; espe∣cially those who, coveting to partake of the gifts and labours of En∣glish Divines, have taken the pains to learn our hard and untoward language.

Yea, I may farther with truth and modesty affirm, that (saving the extraordinary gifts of Tongues, Miracles and Martyrdomes) the

Church of England, since its setled Reformation under Queen Eliza∣beth of blessed memory, came not much short of the Primitive Churches in the first and second Centuries.

Which had (at least some of them, as I shall after shew) rather more than fewer ceremonies, partly Judaick, partly Christian; yea, far greater errors and abuses were found among some of them, than were generally among any professors in communion with the Church of England: witnesse those touching the Resurrection of the body, and in the celebrating of the Lords Supper, among the Corinthians. The first some denied; the other many received covetously,* 1.135 uncha∣ritably, drunkenly, disorderly, undecently in the Church of Corinth. Besides the scandalous fact of the incestuous person,* 1.136 with which they were not so offended as became Christians; they were also full of factions and a 1.137 carnall divisions; going b 1.138 to law one with another before Infidels; undervaluing the blessed Apostle S. Paul, and other faithfull labourers; c 1.139 preferring false Apostles and deceitfull workers, with no lesse folly than ingratitude; challenging in many things disorderly and uncomely liberties, which amounted to clokes of malice, and a licentiousnesse tending to confusion.

These and other corruptions were among Christians of an Aposto∣licall Church, newly planted, carefully watred, and excellently con∣stituted. Nor are there lesse remarkable faults found by the Spirit of God in six of the seven Asian Churches, mentioned in the second and third Chapters of the Revelation, while yet they were under Aposto∣licall inspection. For the Devil, who is a great rambler, but no loyte∣rer, began betimes to sow his tares in Gods field, by false Apostles, unruly walkers, deceitfull workers, meer hucksters of Religion,* 1.140 schisma∣tick Spirits, proud Impostors, sensuall Separatists, wanton Jezebels, cu∣rious and cowardly Gnosticks, with all the evil brood of Nicolaitans,* 1.141 Simonians, Cerinthians, and other crafty Hypocrites, brochers of lies, patrons of lewdnesse, extremely earthly and sensuall; yet vaunters (in proud swelling words) of spirituall and heavenly gifts;* 1.142 but more covetous of filthy lucre, and sedulous to serve their own bellies, than zealous to serve the Lord, or to save souls.

In all which instances of diseases, growing even upon any of those Primitive Churches, however Christians are commanded to repent and do their first works, to keep themselves pure from contagion, private or epidemick; yet are they no where put upon the pernicious me∣thods of reproching, rending and separating from the very frame and constitution of their respective Churches, as they were holy Polities, Constitutions or Communions, setled by the Apostles, in decent subordinations and convenient limits of Ecclesiasticall order, govern∣ment, authority and jurisdiction; without which all humane socie∣ties, civil or sacred, run to meer Chaosses and heaps of confusion. Which as the God of order and peace perfectly abhors,* 1.143 so he no where by any Divine precept, or approved example, recommends any such practises to Christians (under the name, notion, or intention of refor∣ming abuses crept into any Churches) presently to rend, revile, con∣temn,

divide, destroy and make desolate the whole order, polity, frame and constitution of them, which is very Christian and very commen∣dable.

If the grand example of Divine Mercy was ready to spare Sodom upon Abrahams charitable intercession,* 1.144 in case ten righteous persons had been found in that city;* 1.145 and Jerusalem, in case one man could have been found there, who executed judgement and sought the truth; how little are those men imitators of Gods clemency, or A∣brahams pity, who have studied, and still endeavour by all acts of power and policy, utterly to destroy such a Church as England was, in which many thousands of good Christians may undoubtedly be found, who are constant adherers to the Faith, gratefull lovers of the Piety, and most pathetick deplorers of the miseries of the Church of England?

Whose excellent Christian state and Reformed constitution deser∣ved much better treatment from those (at least) who were her children, carefully bred, born, and brought up by her; however (now) they appear, many of them, better fed than taught, more puffed up with the surfeits of undigested Knowledge, than increased in humble, sound, saving and practicall Understanding.

Whence (then) the present lapses, depressions, diminutions and feared desolations, are come upon and befaln this Church of England, (which threaten you, O worthy Gentlemen, and your posterity, no lesse than they afflict the despised, divided and dejected Clergy) is a dis∣quisition most worthy of your serious inquiry; that discerning the causes, which cannot be good, with the consequences, which must needs be bad, you may endeavour, with all Christian prudence and good conscience, to advance those counsels and remedies which be∣come wise men, good Christians and true-hearted English: (which Christian counsels and pious endeavours, in order to the setling of Religion in this Nation,* 1.146 his Highnesse professed in his Speech at the dissolving of the last Parlamentary convention, to have expected from them.)

Nothing becomes any men or Nation worse, than to own no setled Religion, as the publick rule, measure and standard of peoples pi∣ety, except onely this (which is one of the basest pieces of policy that ever came out of the Devils skull) to professe Religion, yea the Christian and Reformed, with such a loosenesse and latitude, as may expose it, with its prime Teachers and Professors, to vulgar indiffe∣rencies and insolencies, yea to be profaned, blasphemed, baffled, beg∣gered, scorned, contemned, according to the dictates, lusts, disor∣ders and levities of popular humours and the vilest of men. The first is the temper of sots and beasts, who own no God: the second of Machiavillians and Hypocrites, who fear no God. It was a good rule of the Roman policy and Heathenish piety,* 1.147 Either pretend not to the Gods, or treat them as becometh Gods.

CHAP. VIII.

THe outside or visible effects of the Church of En∣glands troubles and distempers are as manifest as Miriams,* 1.148 Uzziahs and Gehazies leprosies on their fore-heads, both in respect of secular contestati∣ons, and Ecclesiasticall contradictions: in both which this Church and Nation have been at once so involved, that our miseries are not onely the more complicated, cumulated and encreased; but they are the lesse curable, because less compliable with any impartiall way of pub∣lique Christian counsels; mens hearts being so many wayes extreme∣ly divided and differently biassed, not onely upon civil, but even Re∣ligious differences, in which the meanest and shortest-spirited men do ever affect to appeare most cruelly zealous, and most uncharitably pertinacious.

The Rivalry and competition for Soveraign power between Prin∣ces or Peers, which in former ages for many years, and in various vi∣cissitudes of civil wars, afflicted this English nation, were (yet) so far tolerable, as men still preserved the unity of their perswasions and affections touching Religion, amidst those deadly feuds and different adherencies in respect of civil affairs, with which they were distra∣cted: which politick contests were capable of an end, either by the extinction of one party, or the uniting of both; as it came to passe in Henry the seventh's dayes, who laid the foundation for uniting the Fa∣milies of York and Lancaster, also the Kingdomes of England and Scotland.

But (alas) our late distractions, like fire from Hell, have seized not onely our Barns and Stables, our Dwellings and Mansions, but our Temples and Churches, our Hearts and Souls.

Religion, The Christian Religion, the Reformed Religion, this staffe of nationall beauty and sociall bands is broken in sunder.* 1.149 Reli∣gion (both as Christian and Reformed) this is torn and mangled, this is deformed and unchristened. Religion, whose obligations are most strict and sacred, whose breaches are most wide and incurable, this is wounded, this is ulcerated, this is gangren'd. Religion, whose balsam is most soveraign to close and reconcile a sinner with an of∣fended God, which professeth to worship God and Man united in one blessed Redeemer and Mediator Jesus Christ, this is faln out with it self, and wofully divided. Religion, whose aim is to unite first God and man in one band of eternal love, next,* 1.150 all Christian professors in charitable compliance one with another, as members of the same body, and belonging to one head; this, this is the poniard,* 1.151 this the sword, this the spear, by which we are (in England) armed and ani∣mated one against another. Not onely our heads in policies, and our hands in power, but our hearts in piety are divided. Most men in

England fancy they cannot be truly godly, or justly hope to be saved, unlesse they damn and destroy each other, not onely upon civil, but religious accounts. The silver cord of religious love is ravelled and bro∣ken;* 1.152 the golden girdle and perfect rule of Evangelicall charity is not onely much worn and warped, but quite pulled and snapp'd in sunder•• we war and fight, kill and slay, we bite and devour, we persecute and oppresse each other,* 1.153 not onely upon humane, secular and mo∣mentary, but upon divine, spiritual and eternall pretensions.

So that to find out either our distempers or our cures in En∣gland, we must search deeper than the skin and superficies of things▪ the poyson is profoundly imbibed, the malignity deeply diffused, ri∣sing in its source from, and reaching in its effects to the very hearts of men: the venome and spite is hidden in the most retired cels and inaccessible recesses of mens souls: the malice and mischief are fled for their refuge or asylum to Gods Sanctuary, to the very spirits and consciences of Christians; which should be the receptacles of most sacred influences, the very Holy of Holyes, the Heaven of Heavens in the reasonable soul, in which the Oracles of God, the special presence and manifestations of his Spirit, are most lively to be heard, seen, felt and enjoyed: These are either grosly darkened and defi∣led,* 1.154 or garnished with false lights, or swept with the Devils broo••, lies wrapped up in hypocrisie, and strong delusions guilded over with godly pretensions.

Here I find the greatest enemies and destroyers of the Church of England are very far from confessing or repenting of any folly, pride, levity, ignorance, lukewarmnesse, lazinesse, deadnesse, hypo∣crisie, malice, presumption, rebellion, covetousnesse, ambition, sa∣criledge, profanenesse, coldnesse, Atheism, Apostasie, uncharitable∣nesse, disorderly walking, disobedience, or unthankfulnesse to God or man; all which (possibly) may be in their own hearts and hands, and so must needs have as great an ingrediency in our publick cala∣mities, as any mens sins in the nation.

They rather imploy all their wits and skill, their artifices and ora∣tory,* 1.155 to anatomize the Church of England, to dissect every part of its constitution; to observe, not onely the practick pulse and outward breathings of its Ministers and Professors, but the very inward fibres and temper of its heart, as to all its holy mysteries, religious ministrati∣ons and ecclesiastick constitutions.

Upon the pretended inspection of which, as the vitals & noble parts of Religion, they daily proclaim to the credulous vulgar, & other ama∣zed spectators (as the astonished Augurs & Soothsayers were wont of old) that in these they discern all the portentous omens of our afflictions, all the prodigious causes and effects of our publick troubles and miseries: in these they evidently see tokens of an angry God, of a pro∣voked justice, of an armed power from Heaven, which hath begun not to chastise as a Father, but to consume as an Enemy; n•••• to reform as a Friend, but to destroy and desolate as an Avenger, this lukewarm, this Laodicean Church of Engl. with all the Antichristian pomp, pride

and tyranny, the superstition and abomination of its whole frame and constitution.

In this point or centre of the Church of England's ill-reformed, nay utterly deformed and desperate state, it is, that these severe Censors fix'd the foot of their compasses, fetching in all Bishops and Presbyters, all Preachers and Professors, all Duties and Devotions, all Ministra∣tions and Ministers, all Liturgies and Ceremonies, within the wide circle and black line of their censorious severity, condemning all but themselves and their own way or parties; who are called and coun∣ted by some of them (in a most Pharisaick pride and uncharitable∣nesse) the onely Saints, the called, Elect, and precious of God.

All such as are dissenters from them they have set already at Christs left hand, fancying it a great part of piety, magisterially to judge, and authoritatively to condemn all the members of the Church of England, both severally and joyntly (though never so holy, lear∣ned, wise and good) more upon popular prejudices and sinister pre∣sumptions, than upon any just triall and serious examination; which (alas) few of these censorious Adversaries and supercilious Destroy∣ers of the Church of England are able to reach in any proportion, ei∣ther for parts or prudence, learning or experience, Reason or Reli∣gion; being (for the most part) like Mushromes, of crude, indige∣sted and dangerous composition, who (yet) think themselves capable to compare with the highest Cedars of Lebanon, and fancy they are able to over-top the fairest and fruitfullest trees that ever grew upon the mountains of God in this Church and Nation.

Alas, they puff at all that ever was accounted pious or prudent, learned or religious, gracious or godly, comely or comfortable, ho∣ly or happy, in the Church of England; looking upon it with scorn and triumph, as David did upon Goliah, when he was dejected, gro∣veling and dead: an object fit for these worthies to set their feet upon, and by the sharp sword of their zeal utterly to destroy, that neither head nor taile, root nor branch of the Church of England may remain.

CHAP. IX.

* 1.156BUt here, (as Michael the Archangel did) so must I crave leave to contend with these men about this* 1.157 bo∣dy of Moses, this carkase (almost) this Skeleton (as they esteem it) of the Church of England; which heretofore was thought to have conversed with God in the holy mountain of vision; whose face was heretofore, not onely well-favoured, but it so shined, that these feeble spectators, the now blind, blear-ey'd, or blood-shotten despisers and destroyers of it, were not then able to behold its glory without envy and re∣gret.

Though the Lord may seem to have slain Her with Her children, yet I cannot but believe and profess, that the salvation of God hath been both manifested to, and received by thousands, in the former order, way and dispensations of the Church of England; that no Christians need, few ever enjoyed more means of grace and glory, than were piously and prudently dispensed in the Church of England. While I live I must deny, what is clamorously and injustly calumnia∣ted, fiercely, but falsely, alledged, to justifie some mens advanta∣gious Schismes, profitable Separations, and gainfull Innovations; that our publick afflictions and miseries have sprung, as to their inward and meritorious cause, from the evil and unsound constitution of the Church of England, as it was once publickly reformed and establi∣shed in this Nation.

This Calumny I can no more grant, than, that holy Job's sores grew from some unwholsome aire or diet he used, or from the un∣healthful temper of his body; or that Satans malice was to be justi∣fied by Job's want of any right to claim, or eloquence to assert his Innocency, as to his practice before man; and his Integrity, as to his purpose and sincerity before God, amidst his bitter losses and cala∣mities: which were so passionately aggravated by the unjust censures and misinterpretations of his mistaken friends, because they did not wisely consider the paradoxes of Gods providences, and depths of di∣vine judgements,* 1.158 which many times inflict upon whole Churches, as well as upon private Christians, by the malice of men and Devils, many sharp and sore afflictions;* 1.159 not alwayes for penary chastisements, but oft for triall of graces, exercise of patience, and exemplary im∣provements in all Christian virtues, which usually grow blunt, dull, and rusty, through long plenty, peace and prosperity, and so need sometimes the mercifull files and furnaces of Gods inflictions, mans persecutions, and Devils temptations; which are rather purgative than consumptive to good Christians, and oft preparative for grea∣ter splendors, both of inward mercy, and even outward prosperity: of which the Church of England hath not yet any cause to despair, be∣cause it hath a good cause and a good God.

It is not more necessary than comely, for the Body and Members of Christ to be conform to Christ their Head in bearing his crosse, and partaking of his agonies;* 1.160 upon whom the houre of temptation (foretold) is still to come, as it did upon the Primitive Churches and Christians (with some lucid intervalls) for three hundred years. There may be as good an omen or prognostick in the scorns and contumelies cast up∣on any Church of Christ by its persecutors, as there was in the dirt of the streets cast upon Vespasian by the command of Cajus Caesar,* 1.161 as a punishment for his not keeping the streets cleaner (of which he was then chief Scavenger or Surveyor;) it was (as Suetonius tells us in the life of Vespasian) thought by the wise men to portend, that he should one day receive into his bosome and protection, both the op∣pressed city of Rome and the wasted Empire: which accordingly came to pass.

Affliction is part of Gods good husbandry, and is for the Chur∣ches mendment no less, than compost or manure is for the Earths.

Hence the Christian Oracles bid us to rejoice with exceeding great joy, when we fall into divers temptations of triall,* 1.162 when we suf∣fer for righteousnesse sake:* 1.163 the spirit of Glory (as Gods presence to Moses) is oftner seen in the bush or shrub (which burns,* 1.164 but consumes not) than in the Oke or Cedar; in the low and mean estate of his Church, as well as in the more pompous and flourishing. S.* 1.165 Stephen had a clearer vision of Christ in Heaven, when the cloud of stones was showring about his eares, than ever he enjoyed in his more peaceable profession. The Lily is not less fair, nor the Rose less fragrant, when they grow among the thorns. Affliction,* 1.166 like Gods physick, hath that in healthfulnesse which it wants in pleasantnesse. Particular parts of any Church may have causticks and corrosives apply∣ed to them, when God, as a wise and wary Physician, intends both their cure, and the preservation of the whole, which may be still sound and entire as to the vitall, more noble and principall parts.

I well know, that it is not meet for the Church of England, or the most deserving Member of it, to dispute with Divine Justice; nor is it either safe or wise, to contest with his Omniscient and Almighty power: but rather to lay our hands upon our hearts, to put our mouths in the dust, and to abhor our very righteousnesse, than to quarrel with Gods judgements, which are alwayes just, though they are deep and dark, past our finding out.

I think it an high presumption in the sawcy Criticks of these times, who pretend to read the hand-writing upon the wall, and to have such skill in sacred Palmestry, as to know the mind of God by the operation of his hands; conceiting (both vainly and wickedly) That God is such an one as themselves, delighted with the spoiles and deformities,* 1.167 the plunder and confusion of Churches: they boldly interpret the mean∣ing of all the troubles in England, to be no other than this, Gods an∣ger

against Bishops and Ceremonies, against Steeple-houses and Common Prayer, against Ordination and Ministry, against the whole Polity and Constitution of the Church of England; which they believe were so offensive and nauseous to God, that he was forced to spue them out of his mouth; justifying by this great argument of Gods providence (as their chief shield and defence) all their Schisms and Separations, their Rapines and Sacriledges, their Reproches and Blasphemies, their Insolencies and Injuries, committed and intended both against this Church in generall, and against many most worthy and eminent Church-men in it.

I do not, I dare not vindicate the Church of England before the most holy God (whose pure eyes behold folly in his Saints, and dark∣nesse in his Angels) as to the people in it,* 1.168 either Preachers or Profes∣sors, the Governours or governed, the Shepherds or the Flock. This is sure,* 1.169 that, where God had planted this Church, as a pleasant Vine on a fruitfull hill, where he had watered it with his Word, as with the dew of Heaven, fenced it by his speciall power and provi∣dence, as with a wall, expecting it should bring forth good grapes, and good store; there his contrary dealing with this his Vineyard, taking away the hedge, breaking down the wall thereof, suffering it to be eaten up and trodden down, to lie thus fa•• wast, without its just pruning, weeding and digging, to be overgrown with briars and thornes, com∣manding the clouds that they rain little or nothing upon it, &c. These sad dispensations and desolating experiments sufficiently pro∣claim Gods controversie with the Land, and complaint against this Church, that when he looked his vineyard should bring forth good grapes, behold it brought forth wild grapes in so great a proportion, that there was no remedy, but God must be avenged on so unfruitfull, so ungratefull a Nation, which was second to none in temporall and spi∣rituall mercies, which are now become the aggravations of its sins and miseries; it being condemned to punish it self by its own hands, not for that it wanted the means of true Religion, (for what could the Lord have done more for his vineyard?) but for not using them, yea, for wantonly abusing those liberall advantages it enjoyed, equall to, if not beyond any Church or Nation under heaven. Thus before the Bar and Tribunall of Divine Justice, it is meet that we all, as men and Christians, confess our personall prevarications, and cry out bitterly, Wo unto us,* 1.170 for we have sinned against the Lord.

Yet as to mans judgement, looking upon the Church of England not in the concrete or subject matter, as consisting of many Preachers and Professors, in many things possibly much depraved and defor∣med, but considering it in the abstract, in the reformed form and state of it, in its former pious and prudent Constitution; I must profess to You (my honoured countrey-men) and to all the World, that in the greatest maturity of my judgement, and integrity of my conscience, as most redeemed now from juvenile fervours, popular fallacies, vulgar partialities and secular flatteries; yea, apart from the sense of my private obligations to the Church of England (which

are great and many, I owing to it my Baptisme and Education as a Christian, my office and ordination as a Minister) all these laid aside, and looking onely upon the consideration of its Religion, as groun∣ded upon Scriptures in the main, and guided by the prudence of Pri∣mitive Antiquity, I must profess, that I cannot understand how the Church of England hath deserved to fall under those great reproches, oppressions and miseries, which the weakness, wantonness and wic∣kedness of some men hath sought to heap upon Her; whose cause∣less malice and excessive passions against the Church of England are (I think) by a fatall blindness, and most heavy judgement of God upon some men, made the sorest punishers of their own and other mens sins; their former unprofitableness, ingratitude, despite, disor∣derliness, and undutifulness against so venerable a Matron, so good a Mother as the Church of England was; at least it desired and offered it self to be so, even to Her most ungracious and unthrifty children, whom neither piping nor weeping, prosperity or adversity,* 1.171 she could ever move or affect with such conformities to Her, or compassions for Her, as she deserved of them.

I do here declare to the present age, and to all posterity, (if any thing of my writing be worthy to survive me) that since I was ca∣pable to move in so serious a search and weighty a disquisition as that of Religion is, as my greatest design hath been, and still is, through Gods grace, to find out, and to persevere in such a profession of the Christian Religion, as hath most of Truth and Order, of Power and Peace, of Sanctity and Solemnity, of Divine Verity and Catholick Antiquity, of true Charity and Martyr-like Constancy in it; being farthest from Ignorance, Errour, Superstition, Partiality, Vulgarity, Faction, Confusion, Injustice, Immorality, Hypocrisie, Sacriledge, Cruelty, Inconstancy; so I cannot (apart from all prejudices and prepossessions) find in any other Church or Church-way, ancient or modern, either more of the good I desire, or less of the evil I endea∣vour to avoid, than I have, a long time, discerned, and daily do more and more, since the contentions and winnowings of these times have put it and me upon a stricter scrutiny in the frame and form, the constitution and setled dispensations of the Church of England.

No where diviner Mysteries, or abler Ministers; no where soun∣der Doctrinalls, holier Morals, warmer Devotionals, apter Rituals, comelier Ceremonials: all which (together) by a meet and happy concurrence of piety and prudence, brought forth such Spirituals and Graces (both in their habits, exercises and comforts) as are the quin∣tessence and life, the soul and seal of true Religion; those more im∣mediate and special influxes of Gods holy Spirit upon the soul; those joynt operations of the blessed Trinity, for the justification, sanctification and salvation of Sinners: in all these I never found (by my reading and experience, nor do I know where to seek) for any thing beyond, or every way equall to what was graciously dispensed in the Church of England.

Upon which grounds (appearing to me and all the unpassionate

Christian World most certain) no man can wonder if I so much magnifie and prefer the Church of England, that in the communion of its Doctrine, Worship, Ministry and Order, I chuse to live; in the communion of its Faith, Hope and Charity, I desire to die. Let my soul be numbred among those Martyrs and Confessors, those renow∣ned Bishops and orderly Presbyters, those holy Preachers and humble Professors, whose labours, lives and deaths, whose words, works and sufferings, helped to plant and propagate, to reform, settle and preserve, to so great a conspicuity of piety, grace and glory, the Ca∣tholick Church of Christ, in all ages and places, and particularly this part of it, which we call the Church of England.

I am so far from envying or admiring any novel pretenders, who boast of their folly, and glory in their shame, in their endeavours to destroy and devour this Church; that I rather pity their childish fond∣nesses, their plebeian petulancies, their insolent activities, their un∣learned levities, their ingratefull vanities, who have demolished much, and edified nothing, either better, or any way so good, as what they have sought to pull down, as to the order, honour, tran∣quillity, beauty and integrality of a Christian Church.

So little am I shaken or removed from my esteem, love and ho∣nour to the Church of England, that I am mightily confirmed in them, by all the poor objections made against it, by the unreaso∣nable indignities cast upon it, which are as dirt to a Diamond, but the further test and triall of its reall worth and splendor: nor do I conceive, that by those afflictions which are come upon us, God pleads against the Church of Engl. but rather for Her, against the lewd manners of her ungracious and ungratefull children, for whose wic∣kednesse He makes so fruitfull a Mother to grow barren, so fair an House to become desolate, so flourishing a Church to decay and wi∣ther.

It is no news, where the lives and manners of Christians are much depraved from the holy rule of Christ evidently set forth among them, to see famous Churches, like the Moon in the wane or eclipse, clothed with sackcloth, and turned into blood; to see Order subverted, Unity dissolved,* 1.172 Peace perverted, Beauty deformed, Holy things profaned. It is no news to read of holy Prophets, blessed Apostles, orthodox Bishops, and godly Presbyters ill treated, and despitefully used by Heathens,* 1.173 Hereticks, Schismaticks. No men (but ignorant and unlettered) can wonder at Bibles and other holy Books burned; at Church-lands alienated, the houses demolished, and the Preachers si∣lenced, banished, destroyed.

All Church-histories tell us, it was many times so, even among the Primitive Churches, even then when their pious and Apostolick constitution was (no doubt) at best; it was most violently and despe∣rately so just before the Churches enjoyed the greatest prosperity, & longest tranquillity; the blackest darkness usually going immediately before the welcomest break of day: as was remarkable in the sereni∣ty of Constantine the Great's time, succeeding the dreadfull storm of

Diocletians persecution; which was looked upon and intended as an utter extirpation of Christian Religion.

Which distressed estate of the Primitive Churches of Christ,* 1.174 in all the Roman world, Eusebius Bishop of Caesaria (who lived in those worst dayes) describes with so much pious oratory, and so paral∣lel in many things to the temper of our times, that I cannot but pre∣sent you (my honoured countrey-men) with the prospect of them, be∣cause the fury and darknesse of that tempest reached even to the then British Churches in England; under which many Bishops and Pres∣byters, Noblemen and Gentlemen perished; and among others that famous Martyr S. Alban, who, as Bede tells us in his History, l. 1. rather then he would deliver or discover a pious Presbyter, whom he had hid in his house, by whom he was either converted or much con∣firmed in the Christian Faith, chose to offer himself in the Priests habit to the Inquisitors, and owning himself for a Christian, though yet unbaptized, he died for that profession. Hereby the world may see how much poor mortalls are prone to mistake in their calcu∣lations of Gods judgements upon any Church, both as to their own sins and other mens sufferings, where the greatest sufferers are com∣monly the least sinners, and the greatest inflicters are the least Saints.

Having in the former seven Books (sayes Eusebius) set forth that holy succession of Bishops which followed the Apostles in all the famous Primitive Churches, in their several limits and proportions,* 1.175 under the various seasons and storms of times; the Churches had (now) in the Roman Empire so great liberty, serenity and quiet,* 1.176 that Bishops in many places were much honoured even by the ci∣vil Magistrates; the Temples and Oratories of Christians were every where full and frequented; new Churches were every day erected, more goodly, costly and capacious: nor could the malice of men or Devils hinder the growing prosperity of the Churches every where, while God was pleased to shine upon them with his favour. Afterward,* 1.177 too great liberty and ease degenerated to luxury and idlenesse: these betrayed Christian Bishops, Presbyters and people to mutuall emulations and contentions; these sowred to hatred and malice; these brake out to fury and faction; Christians persecuting each other with words and reproches, as with armes and weapons: murmurings and seditions of governed and governours, justling against each other, grew frequent, arising from desperate hypocri∣sies and dissemblings. At last, being generally less sensible of their sins, than their sides and factions, and less intent to the honour of the Church and its holy Canons, than to their private passions and ambitions, the wrath of God overtook them all.

Then (saith that Historian) as Jeremy complains, did the Lord bring darknesse upon the beauty of the daughter of Sion; then did He cast down to the ground the glory of Israel; He remembred no more the place of his footstool in the day of his wrath; then did he profane the habi∣tation of his honour in the dust, and made Her a reproch to all her enemies, &c. then were Churches commanded to be pull'd down to

the ground, holy Books and Bibles to be burnt; the Bishops and Pa∣stors, some banished, others imprisoned, tortured and killed; all si∣lenced, impoverished, disgraced, abhorred by the Emperour with his followers and flatterers; Christians were forbidden all holy mee∣tings and duties, commanded and forced to sacrifice to popular Idols, and plebeian Gods, upon pain of death and torture; seventeen thousand Christians slain in one month; an utter extirpation of Bi∣shops, Presbyters, Professors, Churches, and Christianity it self, de∣signed, enjoyned and publickly solemnized by a triumphant pillar erected in Spain, with this Inscription, An Imperial monument of ho∣nour merited by the Emperours * 1.178 Diocletian & Galerius, for their ex∣tirpating Christian superstition, & restoring the worship of the Gods.

* 1.179No pen (saith Eusebius) could equall the atrocity of those times a∣gainst the Church of Christ. Yet even then the gracious spirit of sincere Christians (as the Ark in the deluge) rose highest toward hea∣ven: then godly Bishops and Presbyters were (as another Historian writes) more ambitious of Martyrdome,* 1.180 than now Presbyters are of being all made Bishops: then were Christians more then conquerours, and true Christianity most triumphant, when it seemed most depres∣sed, despised, and almost destroyed; as Sulpitius Severus writes of the same times, in his short, but elegant History.

Thus Eusebius and others describe that horrid storm and black night, which was relieved by the blessed day-star of Constantine the Great appearing. In which dismall times, learned men do not quar∣rell at the profession and state of Religion, but at the irreligion and scandall of Christians lives: the fault and provocation was not from the Faith, Doctrine, Liturgy, Order and Government then esta∣blished in the Churches of Christ, but from the degenerous, depra∣ved and ungoverned passions of men: as they all blamed these last, whenever they appeared,* 1.181 so they constantly asserted the other; as was evident in the Synod of Antioch, in which (a little before Dio∣cletians time) the heresie of Paulus Sam••satenus, denying the Divi∣nity of Christ, was condemned by all, being confuted by Malchion, a learned man, & an accurate Disputant: The * 1.182 Author or Heresiarch was excommunicated, not onely from the Church of Antioch, but also from the Catholick Church, and separated from all Christian commu∣nion throughout the world, by a just and unanimous severity.

Holy men then rightly judged, that the meritorious cause of all those sore calamities arose, not from the frame of Christian Chur∣ches, which was holy, uniform, and Apostolick as yet; but from the wantonness and wickedness of Christian professors, neglecting so great means of salvation, and abusing such Halcyon dayes as had been sometime afforded them.

Which censure I may without rashnesse or uncharitablenesse pass, as to the present distresses incumbent upon the Church of England; whose holy, wise, honourable and happy Reformation must ever be vindicated, as much as in me lies, against all such gain-sayers, as make no scruple to condemne, as all the generations of Gods children in for∣mer

ages, so those especially who worthily setled and valiantly maintained the Christian reformed Religion in the Church of En∣gland, as against all Heathenish and Hereticall profaneness, so a∣gainst the more puissant and superstitious Papists; also against the more peevish, but then more feeble Schismaticks.

CHAP. X.

IT were as impertinent a work for me in these times,* 1.183 to insist upon every particular in the frame of the Church of England, or to cry up every small lineament in Her, for most rare and incomparable; as it is unreasonable and spitefull in those, that deny Her to have had any one handsome feature in Her, or any thing grave, comely, Christian-like, or Church-like in her main constitution and complexion.

Mr. Richard Hooker (one of the ablest Pens and best Spirits that ever England employed or enjoyed) hath (besides many other wor∣thy men) abundantly examined every feature and dress of the Church of England, asserting it by calm, clear and unanswerable de∣monstrations of Reason and Scripture, to have been very far from having any thing unchristian or uncomely, deformed or intolerable, which her (then) enemies declaimed, and now have proclaimed; whose wrathfull menaces the meekness and wisdome of that good man foresaw, and in his Epistle foretold, would be very fierce and cruell, if once they got power answerable to their prejudices, superstitions and passions against the Church of England; which he fully proved to differ no more from the Primitive temper and prudence, than was either lawfull, convenient, or necessary in the variation of times and occasions.

The excellent endeavours of that rarely-learned and godly Divine (so full of the spirit and wisdome of Christ) one would have thought might have been sufficient for ever to have kept up the peace, order and honour of the Church of England; also to have silenced the pratings and petulancies of her adversaries. But (alas) few of those plebeian spirits and weaker capacities (to whose errour, anger and activity the Church of England now chiefly owes her miseries, tears and fears) were ever able to understand, or bear away the weight, strength and profoundnesse of that most ample mans reasonings, and his eloquent writings.

Others of them, that were more able, were so cunning and partiall for the interest of their cause and faction, as (commonly) to decry for obscure, or to suspect as dangerous, because prejudiciall to their interest, or to bury in silence, as their enemy, that rare piece of Mr. Hookers Ecclesiasticall Polity, which many of them had seldome either the courage or the honesty to read; none of them the power ever to reply, or the hardiness so much as to endeavour a just confutation of his mighty demonstrations.

Yea, I have been credibly informed, that some of the then-dissen∣ters from the Church of England had the good (or rather evil) for∣tune, utterly to suppress those (now defective, but by him promi∣sed and performed) books touching the vindication of the Church of England in its Ordination, Jurisdiction and Government, by the way of Ancient, Catholick, Primitive and Apostolick Episcopacy.

Which one word (Episcopacy) hath of late years cost more blood and treasure in Scotland and England, than all the enemies of Bishops and of this Church had in their veins, or were worth, 20. years ago: whose importune clamours of old, and endeavours of late to extir∣pate Primitive, Catholick and Apostolicall Episcopacy out of this Church, and to introduce by head and shoulders the exotick novelties and vanities of humane invention, have brought themselves and this whole Church to so various and divided a posture, as makes no setled or uniform Church-government at all; by a popular precipitancy rui∣ning an ancient and goodly Fabrick (whose temporary decayes or de∣fects might easily and wisely have been amended) before they had agreed of a new model, or seriously considered either their skill or their authority to erect a new one, if they could find out a better, which hitherto they have not done, nor will they, I believe, ever be able to do; as destitute in this point of any just commission, direction, power, or precedent either from God or man. I am sure the Supreme power of regulating all Ecclesiasticall affairs, was, under God, by the laws of England invested in the Chief Magistrate, and Governours of this Church; without and against whose judgements, consents and con∣sciences, no innovations were to be carried on, nor indeed begun in this Church: whose events or successes hitherto have been only wor∣thy of such tumultuary beginnings; the effects of them being full of dissolution & confusion to all, of injurious afflictions to many worthy men, besides penall and perpetuall divisions among the Innovators themselves; who varying in this, as in other things, from the whole ancient Churches constitution, no less than from this of England, are likely to differ among themselves even till Doomesday, unless they return, under some new name, and disguised notion of moderators and superintendents, to what they have rashly deserted, the true pattern in the Mount, that paternall, Primitive and Catholick Epis∣copacy, which was the centre and crown of the Churches unity, peace, order and honour, which imports no more (after all this cla∣mour and terrour) than one grave and worthy Presbyter duly chosen in the severall Dioceses & limits, to be the chief Ecclesiastick Over∣seer and Governour, succeeding in the managing of that Ecclesiasticall power and authority, which, without an Apostolick President or Bi∣shop properly so called, Presbyters alone in parity or equality never did enjoy, and so never ought to exercise in the Churches of Christ, as to ordination and jurisdiction, no more than Bishops regu∣larly may without the counsel and assistance of Presbyters.

Which ancient Order, & eminent Authority of Primitive Episcopacy, if neither right Reason, nor the Word of God, either in the Old or

New Testament, did clearly set forth to us as best; if neither Apostles at first, nor the Primitive Fathers after them; if neither Church-hi∣story, nor Catholick custome, nor Primitive Antiquity, nor the ap∣probation of the best Reformed Churches and Divines; if all these did not commend it, as they evidently do (to my best understanding:) yet the late mad and sad extravagancies in Religion do highly recom∣mend it; yea, the great want of it in England shews the great use, necessity and excellency of it, especially if advanced to its greatest improvement of counsel, order and authority. I may adde the votes of all sober and impartiall Christians, even now in England, who are grown so wise by their woes, as generally to wish for such Episcopa∣cy, whose restitution would be more welcome to the wiser and better sort of Christians in this nation, than ever the removall of it was, or the medlies of Presbytery and Independency is like to be. Nor do I believe that the restauration of a right Episcopacy would be unaccep∣table to many of the soberest men even of those two parties, if any expedient could be found, to salve and redeem the reputati∣ons of some lay-leaders and popular Primates of those sides; whose credits lie much at pawn with the people, upon this very score, as having been by them rashly biassed against all Episcopacy: the a∣busing of which Apostolick order on one side, and the abolishing of it on the other side, were, I think, two of the greatest Engines the Devil used to batter the Church of Christ withall; pride and parity, insolency and Anarchy, being equally pernicious to Church-polity and Christian piety.

The overboylings of some mens passions (which the Scotch Thistles (being set on fire under them) chiefly occasioned) having now almost quenched themselves, by bringing infinite fedities and deformities upon the whole face of the Christian Reformed Religion in this Church, as well as otherwhere; these sad events may save me the labour of further asserting (in this place) the use and honour of Catholick E∣piscopacy in the Churches of Christ, which is already done,* 1.184 as by my owne, so many abler pens (as it was also done by Mr. Hooker) sufficiently proving, that the Church of England deserved not, upon the account of its retaining the Catholick and Apostolick order of Epis∣copacy, to have suffered these many calamities which have ensued since the Schismes and Apostasy of many from this Church, and from that Primitive Government: other than which was not so much as known or thought of in the Catholick Church of Christ for 1500 years; nor then when the Church of England began its wise and happy Reformation, which did not indeed abolish, but reform and continue (as became its wisdom) that Ancient and Apostolick govern∣ment of the Church, which was primitively planted in these British Churches, as in all others throughout the world, long before the Bi∣shop of Rome had any influence or authority among them, being highly blessed of God, and honoured of all good men; nor hath yet any cause appeared why it should be blasted, or accursed, or scared by Smectymnuan terrors.

CHAP. XI.

* 1.185AS for the Doctrinals of Christian Religion, this Church of England ever had so high an approba∣tion from the best Reformed Churches, and so harmonious a consent with the most Orthodox and Primitive Churches, that it must be extreme ignorance or impudence (on this part) to esteem the present miseries of this Church as merited by Her, wherein it was indeed most exact and compleat; as wholly con∣sonant to the Word of God, so nothing dissonant from the sense and practise of the ancient and purest Churches.

Yea, I find that the bitterest enemies of the Church of England, do in This least shew their teeth or clawes (except onely in the point of Infant-Baptism;) not for want of ill will, (for nothing more pincheth them then the Doctrine of the Church of England, which was according to godliness; teaching all men, that denying ungodli∣ness and worldly lusts, they should live righteously, soberly and god∣lily in this present world:) but for want, as of just cause, so of skill and abilitie; most of them being such as have no great stock of knowledge, learning or judgement, nor very capable (on this side) to assault the Church of England, whose strength and shield is the invincible Word of God rightly understood.

Therefore the cunning Adversaries and Vastators of the Church of England drive a lesser trade, of small cavellings and bitings rather, as the serpent, at the heel than head; not much engaging themselves in any grand controversies of Divinity, which are (generally) above the reach of their capacities: whose feeble assaults the Church of En∣gland hath no cause to fear, against the Doctrine set forth in Her 39. Articles, Her Catechisme, Her Liturgy and Her Homilies; since She hath so many years mightily maintained this post of her Do∣ctrine against the Learning, Power and Policy of the Roman party, who are veterane Souldiers and mighty Troopers, weightily armed; in comparison of whose puissance these light-armed Schismaticks and small Skirmishers are like Pot-guns to Canons, or Pigmies to Giants; seeking to deface the Pinnacles and Ornamentalls of Religion, but not capable to shake the foundations of it, as it was happily establi∣shed and duly professed in the Church of England.

CHAP. XII.

NOr have they had either more cause for,* 1.186 or better successe in their disputings against the Devotionals of the Church of England in its publick worship∣ping of God, by Confessions, Prayers, Praises, Psalmodies,* 1.187 and other holy Oblations of rationall and Evangelicall Services offered up to God by the joynt devotion of this Church: the subject and holy matter of which ever was, & is, too hard for their biting; therefore most of them contented themselves to bark at the manner of perfor∣ming them; chiefly quarrelling at that prescript form or Liturgie used in this Church, under the title of the Book of Common-prayer.

Which very Title,* 1.188 though agreeable to the style and mind of Antiquity, as Ignatius, Justin Martyr, and S. Austin use it, yet (per∣haps) might in time something abate, as to our English Dialect, the reverence of common people toward it, which probably might have been raised and preserved to an higher veneration, if some Title more au∣gust, solemn and sacred, had been affixed to it; as, The holy Liturgy, or, The form of Gods publick worship, or, Divine service, &c. For ordina∣ry people easily in time undervalue as triviall, even in a religious sa∣tiety, any thing which they are wonted to call and use as common, which ought to be kept up by all prudent means, to all due majesty, sanctity, solemnity, veneration, not onely in the use, but in the very name and familiar appellation.

As to the substance and matter of this Book,* 1.189 the wisdome of the Church of Engl. had first exactly adjusted it to the sense of Gods word; nothing being there expressed, as the mind of the Church, which was not thought agreeable to the mind of Gods spirit in the Scriptures: nor do I know any part of it, to which a judicious Christian might not in faith say Amen, taking the expressions of it in that pious and benigne sense, which the Church intended, and the words may well beare.

Next, all the parts of it were so fitted (both as to the language, and the things contained in it) to ordinary peoples capacities, as well as all mens necessities, that none had cause to complain of it, as hard to be understood, nor any to disdain it, as too flat and easie.

Indeed, the whole composure of the English Liturgie was (in my judgement) so holy, so wholsome, so handsome, so complete, so discreet, so devout, that I cannot but esteem it equal at least to (yea I am prone (with Gilbertus the German) much to prefer it before) a∣ny one Liturgie or publick form of serving God, used in any Church, ancient or later, in Eastern or Western, Greek or Latin, Romish or Re∣formed, that ever I saw.

Let any sober Christian, that is able, compare the Liturgie of En∣gland, with those now extant; as the Armenian, the Constantinopolitan,

ascribed to S. Chrysostome; the Greek Euchology, used at this day; that anciently ascribed to S. James; those used by the Syrian and Egyptick Churches, under the names of S. Basil or Gregory Nazianz. that of S. Cyril, of which he gives a large account in his Catechisme; the Gre∣gorian or Roman Liturgie; the Musarabick Liturgie of Spain, compo∣sed by Isidore Hispalensis; the Officium Ambrosianum, by S. Am∣brose; that of Alcuinus in England, which Bede mentions; the Dutch, French, Suevick, Danish, any of the Lutheran or Calvinian Liturgies: he will find nothing excellent in any of them, but is in this of England: many things which are less clear or necessary in them, are better expressed, or wisely omitted here.

As for the English Liturgies symbolizing with the Popish Missall, as some have odiously and falsely calumniated; it doth no more, than our Communion or Lords Supper celebrated in England, doth with the Masse at Rome; or our doctrine about the Eucharist, doth with theirs about Transubstantiation, or our humble veneration of our God and Saviour in that mysterie, doth with their strange Gesticulations and Superstitions. In all which particulars, how much the Church of En∣land differed both in Doctrine and Devotion from that of Rome, no man that is intelligent and honest can either deny or dissemble. I am sure we differ as much as English doth from Latin, Truth from Errour, true Antiquity from Novelty, Completeness from Defect, Sanctity from Sacriledge, the giving of the Cup to the people from the denying of it; as much as the holy use of things doth from the su∣perstitious abuse of them; as much as Divine Faith doth from Hu∣mane Fancy, or Scripture-plainnesse and proportions from Scholastick subtilties and inventions.

That the Church of England retained many things pious and pro∣per to severall occasions, which the Roman Devotionalls had re∣ceived and retained from the ancient Liturgies, is no more blamable, than that we use and preserve those Scriptures, Sacraments, and o∣ther holy Services, which the Church of Rome doth now profess to ce∣lebrate and use. The wisdome of the Church of England did freely and justly assert to its use, and to Gods glory, whatever upon due triall it found to have the stamp of Gods Truth and Grace, or the Churches Wisdome and Charity upon it, as what it thought most fit for this Churches present benefit; finding no cause peevishly to refuse any Good, because it had been mixed with some evil: but trying all things,* 1.190 it held fast that which it judged good, as it is commanded; ne∣ver thinking that the usurpations of Errour ought to be made any ob∣structions to Truth; or that Humane inventions are any prejudice to Divine institutions. It knew, that though the holy vessels of the Tem∣ple had been captive at Babylon,* 1.191 and there profaned by Belshazzar; yet they might well be restored again, and consecrated by Ezra to the service of God.* 1.192

Some men (possibly) as conscientious, others, as curious and captious, quarrelled perpetually at the Liturgie of the Church of En∣gland; some at the whole form as prescribed, others at some parti∣cular

phrases and expressions, as less proper and emphatick. It is now an hundred years old, and able to speak for it self; justly alledging first the great joy, & devotion, the piety & thanks with which it was first received as an wholsome form of Prayer, easie to be understood by English Christians; next, the great good it at first did, & ever since hath done for many years to many poor silly souls, who otherwaies had been left in great blindness and barrennesse of devotion. Further, it pleads, that it never intended to offend any good Christian, since it studied in all things to be consonant to Gods holy will and word: that as its order, premeditatedness, and constancy of devotion, was never for∣bidden or dissallowed by God, or any good men, Jews of old, or Chri∣stians of later times, but rather approved, exemplified and comman∣ded in all their publick services, both of prayers, praises and benedi∣ctions; so late experience abundantly teacheth, how much the advan∣tages of true Reformed Religion were generally carried on more happily by the publick and private use of that Liturgie, than hath been of late years by the rejecting of it, as many have done, and introducing in its stead nothing but their own crude and extempora∣ry prayers; which being much unpremeditated are many times so confused, so flat, so flashy, so affected, so preposterous, so improper, so indiscreet, so incomplete, that they grow oft-times ridiculous, sometimes profane bablings and battologies,* 1.193 condemned by our Sa∣viour, when those men affect in publick extemporary prayers, who have neither invention for the variety, nor judgement for the solidi∣ty, nor discretion for that gravity, fitness and decency which are ne∣cessary in all our prayers, especially when publick and social. For some to pretend speciall and immediate inspirations, and divine dictates in their prayers, is so impudent an imposturage, that they may as well obtrude all they pray and preach for new Oracles of God, and grounds of infallible verity; for such are the Dictates of Gods Spirit, not mixed with any thing of our own abilities.

The verbal dislikes which some had against the words and phrases of the Liturgie are easily salved, if men will but consider the usual sig∣nificancy of them at that time when the pious and prudent composers of it applied them to express their conceptions to common people. Words, as all things sublunary, have their varyings and alterations, even as to the benignity and property of their sense. They are pitti∣full feeble Christians that stumble at such straws, for want of so much candor and discretion in their devotions, as must be allowed in ordinary usage and civility to the changeableness of all Languages; which occasions so many new translations of the Bible, as to the e∣mendation of some words, which time at length makes less proper, significant, or comely. It argues, the enemies of the Liturgie had no great fault to find with the matter of it, in that they so carped at the words and manner of it; which (considering the speech and oratory of those plainer times) was not onely good and grave, but very apt and significant, full of holy and pathetick expressions, such as were most fit, as to inform all peoples understandings, so to excite their at∣tentions,

and quicken their united devotions.

Indeed, the rejection of this Liturgie, as to publick use, hath depri∣ved multitudes of poor people of an excellent help, both to prayer and all other duties of piety, as well private as publick; without any valid grounds of Reason or Religion alledged by any, that I have seen, to justifie their so doing. I believe the greatest fault (in ear∣nest) that the more lazy, wanton and nauseating tempers of most men and women found in it was, its length and solemnity, which they thought tedious, as taking up too much of their time; yet sure not so much as did any way exclude the exercise of Ministers either pray∣ing or preaching gifts; of which some were jealous. But a more soft and delicate generation of Christians of later years is sprung up, which hath found out a more easie and compendious way of Devotion, which serves their turns, and must be (now) obtruded upon all o∣thers: for instead of so many Psalms, Chapters, Commandements, Creeds, Collects, Litanies, Epistles and Gospels, constant and occasionall Prayers, which in the Liturgie of the Church of England were prescri∣bed, men now make up their orisons in smaller cocks, and bind up their devotions in far lesser volumes than the Ancients used; contenting themselves (for the most part) either with long Prayers and Ser∣mons of their own invention & composure, without reading any part of the holy Scripture, or with such as are not now so prolix & tedious, as the fashion sometime was, when weak men first affected publickly to exercise and shew their rare faculty that way; which (truly) after the rate of some mens performing, is so very vulgar, empty and easie, that if a wise, learned and grave man could, yet for shame he would not so far expose Prayer and Preaching to vulgar irreverence, as some men have done, by seeking to out-do the Devotionalls of the Church of England. So that the pride and perfunctoriness of those popular af∣fectations being now much discovered, the graver sort even of An∣tiliturgicall Preachers and people too, either confine themselves to a more constant method and form of prayer; or they vary so little, so cunningly and so easily, that the best of their prayers in their grea∣test latitude for matter and variety, is not beyond what may be paral∣lel'd in the English Liturgie, and was to be fully enjoyed by its help and constancy.

Whose cold entertainment in Scotland, and disorderly rejection by some in England, as they did at once highly justifie the Papists for their former Recusancy, & gratifie their future designes by reproching the Church of England, yea openly condemning here all our refor∣med Predecessors, for serving God so amiss, that it is not now ei∣ther longer tolerable or excusable in any Reason or Religion, Consci∣ence or Prudence: so with unpassionate Christians all this doth not lessen the sacred dignity and reall worth of the English Liturgie, which is, and ever will be famous at home and abroad, among sober, wise, and impartiall Christians, who know how to serve God (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) in all manner of prayer and supplication,* 1.194 disdaining no way, in which God hath testified his good pleasure, that we should or may

serve him, as questionlesse He hath in this of publick and prescribed formes both of Prayer and Praises and Benedictions; else neither of old to the Jews, nor after to the Christians, would the wisdom of God by Moses, David, and other of the Prophets, or John Baptist the great Prophet, or our Lord Jesus himself,* 1.195 have so taught the Church or Disciples, to have prayed to, or praised and blessed God after such manners, or in such set and solemn forms of words, as are evidently recorded in Scripture.

Which Divine warrants, as the ancient Christians in all Churches generally owned and followed, as sufficient authority for their set Liturgies; according to which Constantine the Great, as Eusebius tells us in his life, l. 4. c. 19. prescribed to his Christian Souldiers one so∣lemne form of Latin Service; yea our late Anti-liturgists thought set forms of prayer might do well at sea, though not at land: So the Church of England is not therefore to be blamed, because some mens peevishness or petulancy hath pleased themselves in disgra∣cing as well as disusing that holy and good way, rather answering, I fear, the wantonness of their own and other peoples hearts, than any way seriously considering the sad inconveniences following the want of such wholsome forms, to be frequently inculcated upon com∣mon peoples understandings, the better to inure their memories, and to work upon their affections; whom new and unwonted peti∣tions rather loose and confound, than so inform and affect, as prayer should do; few capacities among plain people going so fast as ano∣ther mans tongue, where usually a fresh petition crowds out the for∣mer, before ever poor dull people have leisure to understand what it meant, or can in judgement and faith say Amen.

It is not worth my answering, what some alledge against the Li∣turgie, that many godly people were weary of it, that they could now go alone, and so might well cast away their wooden legs, stilts or crutches.

Yet by way of answer I may truly affirm, that this was not, nor ever will be, the happiness of all or most Christian people in this nation, or elsewhere, to go upon their own legs, without any stay or staff; which might well help the weaker, and I am sure could not hurt or hinder the stronger, who may upon the same pretensions re∣fuse the benefit of any one Ministers most extemporary prayer, which to the hearers hath the same aspect of a crutch or staff, no less than that set form which by many is composed and proposed to the congregation.

As for the humours of common people, they are an ill compass to steer by in concernments of Church or State. It is no wonder to see wontedness breed weariness, and weariness wantonness, & wantonness loathing of the most holy duties, and heavenly dainties (as of Manna to the Jews) unless the hearts of men be alwaies humbly devout, and sincerely fervent: and such can (I am sure) daily follow wonted wholsome forms with new fervours, and give a fresh Amen to known & oft-repeated petitions, as well as a fiduciary assent to such precepts

and promises as they have heard or read from Gods Word a thou∣sand times. Without which sacred flames of constant zeal and suc∣cessive devotion upon mens hearts (as the holy fire,* 1.196 which was never to go out upon Gods altar) not onely the extemporary varieties of mens own inventions will prove perfunctory and superficiall, but even Scri∣pture it self, and the Oracles of God, will grow to be meer Crambe; yea, the repeated Celebration of the most divine and adorable myste∣ries of the blessed Sacraments, which Christ instituted as constant so∣lemn Services in his Church, will prove nauseous burdens, and hypocriti∣call loades to the dull and indevout spirits of men: whom if they be such in their hearts and tempers, no variety or novelty will quicken ther niauseous and lazy hypocrisy; if they be not such, no constancy or wontedness will dull their sincere fervency, and holy fragrancy of their affections.

The late ramblings, barrenness and confusion of some mens sad and extemporary rhapsodies, their rude and rusticall devotions, are, espe∣cially in solemn and Sacramentall Celebrations, observed by many wise Christians to be such, since the Cadet or younger Brother of the Di∣rectory, (if it deserves the honour of that name, which to many seems but as a by-blow, the illegitimate issue of partiall spirits, Apostati∣zing from their former conformity to the Church of England, in that point of its Liturgy) since, I say, it crowded, or as Jacob, sup∣planted its elder brother, out of the house of God (though it self be now little used and less regarded, even by its first patrons and sticklers) that it makes them and me highly admire and more mag∣nifie the wisdome of the Church of England, in first composing, af∣ter perfecting and prescribing that excellent Liturgie to common peo∣ple, which contained the very quintessence of all that we find used by the ancient piety and charity of Churches, agreeable to Gods Word, which is the onely pattern, pillar and support for Christians prayers, both publick and private.

Nor did the Church of England ever intend (as I conceive) by Her Liturgie, so to stint and confine any discreet and able Minister, or pri∣vate Christian, but they might further pour out their souls to God in prayers and praises, publickly and privately, so as occasion required, and good order permitted:* 1.197 onely it judged (as I doe, with pious Antiquity, and all the most learned Reformers, particularly Mr.a 1.198 Cal∣vin) that it is a great and reall concernment in every true and Or∣thodox Church, that care be taken to settle and preserve wholsome forms and solemn Devotionalls, for the publick celebrating of Prayers, Praises, holy Duties, Christian Mysteries, Sacraments and Ordina∣tions; next to the care of propounding and establishing sound Do∣ctrine, or true Confessions and Articles of Faith. Which care of all Christians good in that behalf, first induced the Ancient and Primitive Churches, as b 1.199 S. Austin and others tell us, next to their lay∣ing

of Scripture-grounds in their Creeds and Confessions, to enlarge and fix their Liturgies and Devotions; finding that fanatick Errour and Levity would seem an Euchite as well as an Eristick,* 1.200 Pr••yant as well as Predicant, a Devotionist as well as a Disputant, insinuating it self with no less cunning under a Votary's Cowle than in a Doctors Chair, in Prayers, Sacraments, and Euchologies, as well as in Prea∣chings, Disputations and Writings.

This I am sure, The Liturgie of the Church of England was so usefull, so well advised, so savoury, so complete, so suitable, so so∣lemn and so significant a form of publick Worshipping God, so highly ap∣proved by wise and worthy men, at home and abroad, as composed by the speciall assistance of the holy Spirit of God in the judgement of the first Heroes and Martyrs of this Reformed Church, so reve∣rently used by many even lesse conformable (in some things cere∣moniall) to the Church of England, that (beyond all question) it de∣served a longer question, a more calm debate, a more serene, serious and impartiall triall, before it should have been so utterly abdicated or expulsed out of the Church, as Hagar was out of Abrahams fami∣ly. I humbly conceive that neither Recusants should have had so great a gratification to their refractoriness, nor this so famous, flourishing and wel-Reformed Church should have had so great a slurr & aspersion cast upon its Princes, its Parlaments, its Bishops, its Presbyters, & all its faithfull people: as if they had hitherto served God so far super∣stitiously, irreligiously and unworthily, that the very Book it self, con∣taining the method, form, matter and words of their publick service of God, must be first vilified and scorned by the vulgar insolency; next utterly abrogated and quite ejected out of this Church, by such as passionately undertook to abett and patronize the present humours and distempered fits of popular surfeitings and inconstancy, lately risen up, not onely against their own former approbation and practise, but against the piety, wisdome and gravity of this Nation, and all other setled Churches in the world.

Yea further, the partiality and immoderation of some men seems in this most excessive; that, to shew their implacable despite against the Liturgie of the Church of England, they cannot endure, nor would, if they had power, permit any Christians to use it, though they find it (as our Marian Martyrs did) very beneficiall to their souls comfort, and therefore earnestly desire, highly value, and du∣ly use it. So imperious Dictators would some men be over other mens liberties and consciences, even in Religion, who are rigid as∣serters of their own, impatient to be imposed upon by others; and yet most insolently ambitious to impose upon other men, how far they may, or may not serve God in a religious way and manner, fancying, that nothing can please God which doth not please them.

What some men have preached and printed against the English

Liturgie, and all set forms of Prayers, never so good and fit, as if they were stintings and dampings of Gods Spirit, &c. I must confess I understand rather the jeer and contemptuousness of their words, than the wit, reason, or Religion of them: for certainly the same may be said against all Scriptures, Psalms, Sermons, preached or printed; against Ministers own Prayers, and any other proposed helps for the advan∣cing of knowledge or devotion in mens hearts. And however some of these despisers of the day of small things,* 1.201 may say with the Pharisee, God, I thank thee that I am not as other men, who need take to them∣selves the help of their own or other mens prepared meditations and words to pray or praise God; yet no Charity will permit, that all others should be deprived of such publick helps as they find best for them, yea and necessary, if we duly regard, not the pretended or reall strength of some, but the generall weaknesse in which the plebs or common sort of Christians are, and ever will be, as to matter of true devotion; whose infirmity may not only well endure a well-com∣posed Liturgie (as one said he could do good musick) but, in earnest, they extremely want it: and it may prove, I fear, not onely a great uncharitableness, but a cruelty, besides imprudence, utterly to de∣prive the most of Christians of so meet and necessary an help; since nothing yet is found among them, or offered to them, that can or doth any way recompence the want of such forms of serving God, which were at least as good, and most-what far better than any private abilities can afford them. Hence it is that poor countrey-people are grown of late years more loose and unsetled, so igno∣rant and idle, so rambling and irreligious, beyond what formerly they were, when (at least) they were enjoyned to attend the whol∣some Liturgie of the Church of England, which offered plainly to them, as I conceive, all things necessary to entertain any humble, charitable and devout Christians, in their publick services of God; nor could it but be very helpfull to them in their private devoti∣ons.

For my own particular, it may be (by Gods assistance) I may as little need this Liturgie, or any other prescribed form, as any of those Ministers or other Christians that are most contemners and deserters of the Church of England in that point, and most gloriers in their own rare gift or fluency in prayer: yet I must profess, that as I ever highly valued the Liturgie of the Church of England, and most, since it came most to be despised by some, neglected by others, & conside∣red by my self; so I cannot but unfeignedly justifie the Church of En∣gland's great piety, prudence and charity in that particular; looking upon such well-composed forms, in publick, solemn and constant Ministrations of the Church, to be (in many regards) before those of any private mans either serious composing or suddain invention, not onely as to the majesty, solemnity, exactness, unanimity and fulness of them, also as to the suitableness of them both to all holy pub∣lick occasions, and to the common peoples necessities, as well as ca∣pacities; but even in regard of that which is most spirituall in pray∣er,

judicious fervour and fiduciary assent, where the understanding rightly moves the will, and the will readily follows the understan∣ding; the devout soul well knowing what it should desire of God, and earnestly desiring in faith what it knows God allows. It cannot be thought that the Spirit of the most wise God is seen in the unpre∣meditated rashness of mens praying, or such preaching, more than in what is well advised, and deliberately prepared.

Which in Liturgies was and is, in my judgement, an excellent means (and so the charitable wisdome of the Church of England jud∣ged it) as to settle people in the true faith, so to keep them in it with peace and unity, by a uniform Way of instruction and devotion too; which was easie to be understood by the simplest people, and unani∣mously both composed and approved by the wisest and best in this Church. Nor could it but be in that, as in all other respects, well plea∣sing to God, who certainly doth not change with every new opinion, fancy and humour of men, be they never so zealous and seemingly devout. So that to conclude, as to this particular, the Liturgie of the Church of England, I freely profess, that I do in no sort believe, that either God hath afflicted Her for composing, enjoyning and using It; or that she hath hereby deserved any of those rude indignities, re∣proches and injuries cast upon Her and It.

The greatest fault and onely blame as I conceive, in this part, lies upon mens own hearts, which were grown so squeamish, so cold, so coy, so formall, so indevout in the use of the Liturgie, as a part of Gods service: which faults and defects in themselves ought not to have been by them imputed to, or revenged so severely upon the book and composure it self, or upon the Church composing and commen∣ding it to its Children. But the insolencies of some rude Reformers, contemning, tearing, burning and abolishing the Liturgie of this Church, must be veniall; since there are those that use the very book of God, or holy Bible, no better, calling it an Idol, and condemning it to be destroyed: possibly more because it is in English, than be∣cause it is Gods Book; which if lock'd up in an unknown tongue, would less discover and brand with sin their wicked practises and policies, than now it doth. The same grand interest that is most a∣gainst the English Liturgie, is also against our English Bibles: both of them were great eye-sores to the Papists, and are now no less to ma∣ny factious Separatists, who are the Jackals or Providores for those Lions.

CHAP. XIII.

* 1.202THere are (yet) two grand Objections which stick in some mens stomacks, never (they say) to be di∣gested by them, which have driven them utterly to cast off, and shamefully to spue out of their mouths the Church of England, abhorring the whole frame and constitution of it, both name and thing.

The first is the enjoyning and using of some Ceremonies in Religi∣on, which some esteem as so many Magick Spells or Charms, superstiti∣ous Observations, humane Inventions, raggs of Rome, will-worship, vain Oblations, brats of Babylon, marks of the Beast, brands of Antichrist; fitter for Heathenish Idolatries, or Jewish Superstitions, than for the simplicity of the Gospel, where the service of God must be in Spirit and in Truth, not in fleshly shadowes; in power, not in form, &c.

These and the like Rhetoricall flowers are oft used to gratifie mens wits and passions, rather than their reason and conscience, in the point of Ceremonies, when they are resolved not to poise in their hands, but to trample under their feet, every thing they list to dis∣like; notwithstanding all the counterpoise and weight which they could not but see was laid upon them by the choice wisdome and ap∣probation of this whole Church and Nation; in which we may with∣out vanity presume there were many men as godly and judicious as any of their opposers.

I will not descend to the particular nature and use of each of them: This work hath been sufficiently done by many of my predecessors. I confesse I am not so zealous for those, or any other Ceremonies (which may be spared without diminishing the substance of Christian Religi∣on) as to forget that forbearance and charity which I owe to Christi∣ans, who may be weak & conscientiously scrupulous: nor yet am I so against these, or any other innocent Ceremonies recommended in any Church, by the joynt consent of all parties, and by due authority, as for their sakes to withdraw my humble subjection to, and chari∣table communion with this or any other Christian Church in the world, that is otherwise sound in the Faith. I do not so affect em∣broyderies in Religion, as to have its garments too gay and heavy, with the Church of Rome: nor yet do I so affect a plainness, as to abhorre all decency:* 1.203 least of all am I of that curiosity or coynesse in Religion, as I will rather rend my garments in pieces, and go stark naked, than weare such an one as may have possibly some spots or patches, which might be spared, if they could handsomly be removed, but are better suffered, than to have rude hands teare and cut them out as they list, to the perturbation and injury of the whole Church.

As to the generall nature of Ceremonies used in the Church of En∣gland,

it may suffice, at present, in order to vindicate this Church, to declare in its behalf, First, that the Ceremonies enjoyned and used in the Church of England were esteemed,* 1.204 and oft so declared to be in the sense of the Church, and its chief Governours, not at all of the es∣sence or necessary substance of any religious duty, no more than the clothes of their opposers were of their constitution, or their hair was of their heads; yet both clothes and hair are very comely and con∣venient in the sociall living both of men and Christians together, where neither nakednesse (I think) nor baldnesse would become them.

Secondly, It doth no where appear that our blessed God is so An∣ti-ceremoniall a God as some men have vehemently fancied and cla∣moured, rather than proved. This I am sure, the God of heaven, whom we worshipped in England, did institute many Ceremonies in the ancient religious services required of the Jewish Church; which certainly God would not have done, if all Ceremonies had been so ut∣terly Anti-patheticall against the Divine nature, or contrary to that spirituall sincere worship, which he anciently required (beyond all doubt) of the Jew as well as the Christian,* 1.205 as all the Prophets wit∣nesse.

Nor do we find that God hath any where forbidden any decent Rites, holy Customes, or convenient Ceremonies, to any Christians, in order to advance the decency and order of his service, or Christians mutuall edification and joynt devotion under the Gospel; except onely such as were like the shadows of the night or morning, which went before the rising of Jesus Christ the Sun of Righteousnesse,* 1.206 im∣porting Christs not being yet come in the flesh, or implying the mystery of mans Redemption not yet completed by the Messias: such as were Circumcision,* 1.207 which was to last no longer in force than the promised seed of Abraham came, in whom all nations should be blessed; and the Covenant of God should be declared to the Gentiles as well as Jews, under another sign or seal, which is Baptisme.

The Mosaick Rites and Ceremonies, as the Sacrifices, the Passeover, the High Priest, and other legall Types, as fore-going shadows, justly vanished when the substance came▪ but those subsequent shadowes, Evangelicall Ceremonies and Signs, which follow, attend upon, and betoken the Suns being now risen, and present with his Church, these in point of outward order and decency, also of inward signifi∣cancy and edification, may well consist with the Evangelicall worship of God in Spirit and Truth, however it be not founded on them, or confined to them, as to the inward judgement and conscience of the worshippers.

We see our blessed Saviour, as he conformed to the Judaick Cere∣monies, both of Divine and Ecclesiastick Institution, as in his sitting at the Passeover, and celebrating the Encaenia or Feasts of Dedication, till his work was finished; so He from the Jewish use adopted or in∣stituted some new Evangelicall Ceremonies, to be used in a most so∣lemn manner, as Sacraments, or holy Mysteries in his Church under

the Gospel, for visible Signs, Memorials and Seals of his Love and Grace to us; by which his Christian people may be instructed, com∣forted and confirmed in Faith and Charity, both to God and to one another.

Yea our blessed Saviour hath, by his Spirit guiding the pens and pra∣ctises of the Apostles, sufficiently manifested (as S. Austin observes) that grand Charter and Commission of Liberty and Authority,* 1.208 given to his Church and the governours of it, for the choyce and use of such decent Customes, Rites and Ceremonies, as may agree with godly manners and the truth of the Gospel, best serving for the order, decen∣cy, peace and edification of his Church in its severall states, parts and dispersions: not as annexing Ceremonies to the nature of the duties, or humane inventions to the Essence of Divine Institutions (which the Church of England never did, but oft declared the contrary;) nor yet binding the judgement and consciences of those that used them, to any such perswasion; nor yet invading hereby, or prejudicing the liberties of other Churches, or any Christians in their respective subordinations: but allowing other Churches the like liberty, and investing its own members in the use and enjoyment of that Christi∣an liberty (as to those particulars) which the Church hath chosen and appointed in the name of all its parts and adherents, for their sociall order, for the solemnity, decency and mutuall edification of Chri∣stians.

Which was all that the Church of England intended in its Ceremo∣nies, agreeable to that indulgence and authority given by Christ to It, as well as to any Church. Nor have these enemies to the Church of England upon this account of its Ceremonies, ever proved, that Christ hath repealed this grant, or denied it to this Church more than any others, or that this Church hath yet abused its liberty, or that themselves have any speciall warrant given them to enter their private dissent, and put in a publick prohibition against the whole Church; as if it might do nothing in the externalls, ornamentalls and circumstantialls of Religion, without asking leave of such super∣cilious censors and imperious dictators, who scorn to make the consent of the Church in things of an indifferent and undefined nature, to be their rule and law, as to outward observance, unity and conformity; & yet arrogate so much to themselves, as they would make their pri∣vate opinion and dissent to be a bar and negative to the whole Church.

For as the Liturgie, so the Ceremonies used and enjoyned in the Church of England, were not the private and novell inventions of any late Bishops, or other Members of the Church of England; much less of any Popes, or Papists, as some have imagined: but they were of very ancient choice and primitive use in the Church of Christ, whose judgement and example the Church of England alwayes fol∣lowed by the consent of all estates in this Nation and Church, repre∣sented in lawfull Parlaments and Convocations: and this they did then, when with a Martyr-like zeal and courage they put themselves into the happy state of a well-reformed Church, paring off many super∣fluities

or noveller fancies, and onely retaining a few such ceremonies as they saw had upon them the noblest marks of best Antiquity & Decency. Nor may any man, without discovering great folly and injustice, find fault with those members of the Church of England, who used those retained and enjoyned Ceremonies, agreable to their judgements, and in obedience to a publick lawfull command, in which their own vote and consent was personally or virtually included: so that He must by condemning such as were conformable, either condemn himself, and all others who were authors of this publick appointment, or else he must prefer his own private judgement before them all. The first is fatuous Levity, the second is immodest Arrogancy.

I allow as much as these men demand (and so oft impertinently decantate against the Ceremonies of the Church of England) as to that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that spirituall and inward worship of God in the rationall faculties of mens souls, which the Church of England chiefly inten∣ded, and vehemently required, beyond any outward Ceremonies, of all true and sincere worshippers of God: but withall It judged, and so do I, that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the outward man, which ought to be conform to the heart, and (being most conspicuous to others) ought also to be most exemplary and significant in those visible acts which necessarily accompany the religious, visible and sociall service of God; that this ought not to be rude, slovenly, negligent, confused, irreverent or uncomely, by affecting various singularities and incon∣formities to others, which occasion scandalls, strifes, factions, divisi∣ons, animosities, disorders and confusions in particular Churches or Congregations: for avoiding of which, every private Christians spirit ought in Reason and Religion to be subject to the publick prophetick Spirit of the Church in its joynt counsels,* 1.209 consents and determinations; against which a man cannot bring any pregnant demonstration of right reason and morality, or of Faith and Scri∣pture-revelation, as S. Austin in his Epistle to Januarius observes; having learned, as he tells us, that principle of calmness, moderation, humility and Charity, from S. Ambrose, as an oracle from Hea∣ven.

These considerations moved the Primitive Churches of the first and second Centuries, in their severall grand combinations▪ and am∣pler distributions, even amidst their Martyrdomes and sharp persecu∣tions (while they had no leisure to be superstitious or superfluous in things of Religion, but onely were intent to Piety,* 1.210 Devotion and Charity;) these moved them to use and retain, as they had recei∣ved them from the Apostles and their successors, some Ceremonies, yea many more than were used in the Reformed Church of England: which appears in Justin Martyr, Irenaeus, Tertullian, Clem. Alexan∣drinus, and others.

Who tell us of the holy kiss and love-feasts; of Water added to the Wine in the Lords Supper; of Oyl, Milk, Honey, a white garment used in Baptisme; of Christians not washing a week after they were baptized; of constant fasts on Wednesdayes and Fridayes; of frequent signations with

the Crosse, both in religious and civil motions, as Indications of their courage and constancy in professing Christ crucified. I might adde their solemn stations and vigils, their adorations and prostrations to∣ward the East; besides their strict zeal in observing Easter, or the time of Christs Resurrection; also their Quadragesimal or Lemen fast, preparatory to it; their not kneeling between Easter and Whit∣suntide, nor upon any Lords day on which they were forbidden to fast, before and at the Nicene Council: besides, their severe forms of exercising Discipline, and enjoyning Penances to such as were scanda∣lous offenders;* 1.211 the great respect & observance which Christian people payed to their Bishops and Presbyters, yea to their Deacons in many things, who all joyned in an high reverence and submission to their Bishops or chief governours in the Church; in order to which duties concerning the Churches order and peace, most Councils of the Church spent much of their time, care and pains, next to the keeping of Faith entire and sound.

If the Ceremonies of the Church of England had been many more in that kind than they were, yet since they were in their generall na∣ture allowed by God, and left by him to the prudent choice and use of this,* 1.212 as other particular Churches; certainly, as learned Zanchy and other reformed Divines observe, they ought not by sober Christians to have been put into the balance of their Religion so far, as for their sakes to overthrow the peace and whole state of such an happy and reformed Church as this was, bringing infinite greater mischiefs upon Religion & the whole Church, by violently removing such ceremonies as neither empaired the faith, nor depraved the manners of good Chri∣stians than ever could be feared by the sober use of them; which did not so much as occasion any scandall or inconvenience to those that had knowing, humble, meek and quiet spirits, rightly discerning the nature of such things, and that liberty granted to themselves of submitting in them to the determination of the Church: nor can it be other than weaknesse of judgement, or want of charity, or a signe of schismaticall and unquiet spirits, that list to be contentious (rising either from ignorance, or superstition, or pride and petulancy) for pri∣vate persons in such cases peevishly to sacrifice to their private passi∣ons and perswasions, the publick peace and prosperity of the Church, which ought to be so sacred (as the learned and pious Bishop of Ale∣xandria,* 1.213 Dionysius, wrote to the zealous and factious Presbyter Novatus) that it is not to be violated upon less accounts than those for which one would chuse to suffer Martyrdome: there may be, as Saint Paul confesseth,* 1.214 a zeal in them, and yet they persecute the Church of Christ.

After that Divine justice hath further punished and manifested the supercilious folly and inquietude of some men, Times may come, in which sober Christians would be glad to enjoy such a state of refor∣med

Religion in England, as they sometimes happily enjoyed, and de∣spised under these so tedious and terrible burdens of ceremonies, as some complained, who are greatly wronged, if they have not since charged their consciences with far greater pressures than any Cere∣monies can be imagined; the least wilfull and presumptuous immora∣lity being heavier than a thousand such formalities, as much as mil∣stones are beyond feathers, and talents of lead more ponderous than the largest shadows.

Experience hath already taught us, that the authentick ceremonies of the Church of England were either up hinderances at all, or far lesse, as to the advance of piety, holiness and charity, than the ta∣king away of them, and the consequences have been; especially in such a fashion, as instead of ripping off the lace, hath torn the whole garment into rags; and pretending to shave the superfluous hair, hath almost cut the throat of the reformed Religion, as to its unity, order, stability and constancy, either in doctrine or duty. Sure it was far better to have the holy, complete and reverent Sacrament of the Lords Supper administred and received by humble, devout and pre∣pared Christians, meekly kneeling upon their knees, than to have none at all celebrated for twice seven yeares; both Ministers and people willingly excommunicating themselves, and starving one another as to that holy refection. It was much better and more Christian-like,* 1.215 to have infants baptized with the ancient signe of the crosse (as a token of their constant profession of the Faith of Christ crucified) than to have them left wholly unbaptized, and so betrayed to the Anabaptistick agitators, who boldly nullifie that Sacrament, when they see others either vilifie and wholly reject it as to infants, or dispense with so great partiality, as if every petty Preacher were a Lord and Judge, not a Servant and Minister of the Church of Christ. It was better to have some things lesse necessary, yea inconvenient, that looked like order, decency and harmony in the Church, than daily to run thus to endlesse faction, ataxie, confusion, and irreligion.* 1.216 Better that Bishops and Presbyters, and Deacons officiate, after the ancient man∣ner in Eastern and Western Churches, in white garments (under which form a 1.217 Angels, who are ministring spirits, are represented to us, and b 1.218 Christ himself in his transfiguration) duly administring holy things to the people of God, than to have no true Ministers, no divine or due ministrations at all, as is now in many places of England and Wales; where either Churches and people are desolat••▪ or pitifull intruders, neither truly able, nor duly ordained, dare to officiate in their motley and py-bald habits, as they list; superciliously affecting such odde and antick fashions, as they most fancy to please themselves, or amuse the people with, over whom they seek to have an absolute dominion.

If those few ceremonies appointed and accustomed to be used in the Church of England were not herbs of grace, or of the most fragrant

and cordiall sorts of flowers; yet (certainly) they were never found to be so noxious and unsavoury weeds as some pretend: the squeamish∣nesse of some people was no argument of any thing pestilent or banefull in them. There are noses that have Antipathies against Ro∣ses, and some will faint at any sweet smell. If a few modest Christi∣stians could lesse bear the sent or sight of them, for my part, I could willingly indulge them such a connivence and toleration, as might con∣sist with the publick peace, order, and rules of charity: but I can never approve the counterscuffle of those, who for their private disgusting of one sawce or dish, rudely overthrow an orderly feast and well-fur∣nished table; who upon the suspicion of weeds, root up all the good plants in a garden; who jealous of briars and thorns, destroy the vines and fig-trees. Ceremonies, if they bear no great or fair fruit, yet they may,* 1.219 as hedges, be both a fence and ornament to Religion, which truly for my part I esteemed them, and so used them; nor did they grow so offensive as now they have proved, untill over-valuing on the one side, and under-valuing on the other side, pertinacy and obstinacy (as S. Austin expresseth his sense and sorrow) like a pair of alternative bellows, kindled such flames of animosity, as instead of bea∣ring and forbearing one another in love, sought to consume each o∣ther in those heats and flames, which would not have risen, had both sides more intended the substance, and lesse the ceremonies of Religion. There were infinite more obligations to Christian union by the true faith they joyntly professed, than there were occasions of dividing by the ceremonies about which they differed. But one sharp knife will easily cut in sunder many strong cords, if it be in a mad or indis∣creet mans hand.

Although Ceremonies of mans invention be no more to be made rivals to Religion, than Hagar was to Sarah, or Ismael to Isaac; yet it is hard to cast them out, (having been sons or servants to the Chur∣ches family) with scorn, unlesse they be found to grow too petulant, either jeering or justling pure Religion, of whose genuine substance indeed they are not; yet they may (as hair is to women and men too) be given It for an ornament: nor do they deserve to be suspe∣cted for superstitious, much lesse irreligious, untill Christians make more of them then they deserve, or the Church intended; either so much contending for them or against them, as takes them off from intending those main things wherein the grace and kingdome of God doth consist.* 1.220 It doth not become the children of God, either so to please themselves with toyes and bagatelloes, as to neglect their meat; or so to wrangle about them, as to forget either the mutuall love they owe as brethren, or the duty they owe to their parents. But those little scratches, which some Anticeremoniall mens itching fingers heretofore made upon the Church of England's beautifull face, would never, I believe, have so far festred and deformed all things of Reli∣gion in this Church, if some men had not mixed of late some things of a more venomous nature and malignant design, in order to gratify the despite of those rude Demagorasses of Rome, who have most ill will

and evil eyes against the beauty of this Parthenia, the Church of En∣gland.

I know the common refuge of many, who eagerly opposed the Church of England in this point of its Ceremonies, was, when they could not answer those arguments which learned and godly men brought to justifie the lawfull nature of the things in themselves, al∣so for the Churches undoubted liberty and power in chusing and using them lawfully; they then flew to that popular and plausible argu∣ment, which is in it self very fallacious, arguing a mind rather servile to mens persons, and enslaved to their opinions, than enjoying the freedome of its own reason and judgement:

Namely, that some learned and many godly men did greatly scruple those ceremonies, being so scandalized with them, that they either never used them, or with very great regret; others bitterly inveighed against them, petitioning God and man for the removall of them.

Thus do most men plead, who were but coppy-holders under the chief Lords of this Faction against the Ceremonies of the Church of En∣gland.

Ans. I do not unwillingly grant (as having been no stranger to some of them) that many of those who were no great friends to the Ceremonies, were yet learned, grave and godly men, such as they are reputed to be by those who pretend to be their followers, and have rather out-gone them in the rigour of non-conformity, than kept pace with them in that moderation, gravity and charity, which those men seemed to have: who were not therefore sworn enemies against the Church of England, because they were no great friends to Ceremonies; yea, I am perswaded there were few of them (who truly deserved in former ages the names of godly and wise men) who would not have born ten times more such Ceremonies with pa∣tience, rather than have occasioned so great troubles and confusions to this Reformed Church, which they highly honoured and stoutly asserted against those, who under pretence of straining at gnats, inten∣ded (it seems) to swallow down Camels; and under colour of battering a few Ceremonies, aimed at last to overthrow the whole frame of so fa∣mous and flourishing a Church; which hath now suffered more from some mens malice or immoderation, than ever it can hope to re∣cover by the wisdome or godlinesse of any of that Anticeremoniall party.

But grant it, that some of their patrons and predecessors, who op∣posed Ceremonies, were good and godly men; yet still they were but men, subject to like passions as others were: Their hearts to God-ward (I hope) were sincere as to the inside of their Religion; but they might (as is usual even in good men) be much warped as to the rinde or out∣side of their Religion, both in their judgement and practise of things, by their native tempers and complexions, as they were either melan∣cholick, dark and scrupulous, or cholerick, hot and bold, or more phleg∣matick, dull and easie, or more sanguine, popular and pompous: for through the tincture of these glasses most men behold even religious

forms, either as more or less agreeable to their Genius and temper: nor are they seldome lesse biassed and swayed by the prepossessions and prejudices of their education, by custome, conversation, repu∣tation, expectation, admiration of mens persons, addition to parti∣cular parties, private relations and interests: all which (though mat∣ters of no rationall or morall weight, yet) have a strong secret tide and influence upon mens minds and professions, especially in cases dis∣putable in matters of Religion, that are of a sceptical, dubious & in∣different nature, wherein most men are prone to be so superstitious, as to imagine that to be most pleasing or displeasing to God, which is so to themselves. Many things are by some practised, because they ever did so; and by many omitted, because they never did use them: men flie from positive superstition, with a strong rebound to nega∣tive superstition. Nor is it lesse superstition, I conceive, for men to think it a point of Religion to forbear or remove such things, than it is in others, to think it necessary to retain and observe them, upon a religious necessity: which last was not the judgement of the Church of England, as to any Ecclesiasticall ceremonies; which were not held to be of necessity, but onely of decency. The opposers of them (in∣deed) pressed an absolute necessity of duty and conscience to re∣move them. Who then were in this point superstitious persons, is no hard matter to judge.

If the reputation of mens parts and pietie, of their devotions and au∣sterities of life, signified much in the outward Rites and Ceremo∣nies of Religion, to make them good or bad, lawful or unlawful; cer∣tainly by those marks the Romish party will be able to produce many instances of exemplary sanctity, severity, and austerity in out∣ward abstinences or observances, by which to maintain the concur∣rent errours and grosser superstitions of their Religion. Persons of applauded piety are many times, like smooth and ponderous wedges, the Devils fittest engines to cleave the Church in sunder; the weight of their example presents all things to the minds of weak and sequa∣cious Christians, as great importances of Religion. So Origen and Tertullian became the great scandalls and temptations of the Christi∣an world,* 1.221 by the greatnesse of their parts, piety and reputation, as Vincentius Lirinensis observes: nor had Novatus, Donatus, Pelagius, and others of old, done so much mischief in the Church, if they had been men either obscure for their parts, or infamous for their moralls.

It is not onely to be considered, how able men are in any setled Church, but how peaceable, how humble, how far removed from private passions, secular designs, worldly discontents, popular and pragmatick humours; all which doe oft leaven men (otherwise of commendable parts and piety) especially in their younger dayes, when they are most prone to have good conceits and confidences of themselves. Once on wing in their own fancy, and mounted by the breath of vulgar esteem, they are loth to light, and afraid to fall, when their fame and credit are thus at stake (besides the glim∣mering

of some oblique interests of profit or preferment, which lye within their eye and reach.) Elder years do morosely resolve to main∣tain what once they have adopted under the name of stricter piety and purer Religion. Few men know how to revert or recant, when once engaged in a party or difference which carries any mark or en∣sign of a speciall way of Religion. Reputation is the bearded hook, which holds most men faster than conscience to their sides, even after they perceive how delusory the artificial bait was, which first in∣vited them to entangle themselves.

I have known some Ministers of worth and ability, who in all things materiall agreed to the doctrine and worship of the Church of Engl. yet in point of non-conformity to some Ceremony, rather chose (being once engaged before they had so well examined all things) to live a scrambling, vagrant, and almost mendicant life, from one good house to another (by which means some of them sucked no small benefit) rather than they would take any setled living in the Church of England; in which obstinacy they persisted to their dying day: although they grew very calme and coole as to their first heats; and perceiving in time the weaknesse of their own and others mo∣tives, they durst not in their maturer years perswade any others, no not their own sons, which were Ministers in the Church of England, to be non-conformists, onely they were ashamed to be retrograde in their reputation, though they were got well forward in their better judgements.

Yea, even as to the polle and number of names (which I think to be but the number of the Beast, if we onely tell noses, and not consider reasons) who knows not but the conformable part both of Ministers and people in England, were, for many years, twenty to one beyond the Non-conformists? nor did they more exceed them in number, than they equalled them every way in learning, piety, gravity, in all good words and works; yea in many things of publick and more ge∣nerous charity they far exceeded them: the one were, for the most part, getting and scraping for their private advantages; the other were much more hospitable, munificent and charitable.

The first and second generation of Non-conformists were more excusable, and more modest in their dissentings: for, coming newly out of not onely the dungeon of Papall superstition and darkness to a marvellous light of Reformation, they were jealous of any cloud or shadow which they suspected as threatning to eclipse that light; but coming also out of the fiery furnace of Romish persecution, they were jealous of every thing that had once past the Popes fingers, lest it might be too hot for them. These good and warm men (to whose mar∣tyrly courage much might be indulged) while yet Reformation was an Embryo (in the formation and birth) were in time much worn out; men afterward began more coolely to consider the nature of the things, no less than their own fears or other mens prejudices, especially af∣ter they saw those things three times solemnly determined and set∣led by the publick wisdome and authority both of this Church and

State. The few remains of the old stock of pious dissenters (which in my time I have known) were grown so calm and moderate, as to the Ceremonies of the Church of England, that I never found they per∣swaded others against them. As for Liturgie and Episcopacy, I am sure they justly asserted them, as to the main, as wishing onely some small sweetning of the first, as to a few darker expressions; and the softening of the other, as to some more equable regulations: which were as far from extirpation of either of them, as wiping the eyes is from pulling them out, and washing the hands from cutting them off.

Yea, I know by long experience, that when the graver and more learned sort of Non-conformists perceived how mightily the Refor∣med Religion grew and prospered in England, amidst the Liturgie, Bi∣shops and Ceremonies, against which some fiercer spirits had so ex∣cessively inveighed; when they saw what buds and leaves, blossoms and ripe fruit Aarons rod brought forth, what eminent gifts and gra∣ces God was pleased to dispense by Bishops and Presbyters, that were piously conformable to the Church of England, they wholly laid a∣side their former heats and youthfull eagernesses; which sometimes fed high, and were kept warm by the hopes and flatteries of those who expected that party should long agone have prevailed; yea ma∣ny of them, now aged, both repented of and recanted their more ju∣venile and indiscreet fervours, advising others, now beginners, to conform to the good orders, and to study the peace of the Church of England, which they saw so blessed of God, as none in the world ex∣ceeded Her.

Nor did I ever hear of any sober Christian, or truly godly Mini∣ster, who (being in other things prudent, unblameable and sincere) did ever suffer any penitentiall strokes, or checks of conscience, either upon his death-bed or before, meerly upon the account of their ha∣ving been conformable to, and keeping communion with the Church of England; nor did they ever find or complain of Ceremonies, Li∣turgie, or Episcopacy, as any damps to their reall graces, or to their ho∣ly communion with Gods blessed Spirit. At last, both good Ministers and people generally submitted themselves in all peaceableness, for many years, to the order and uniformity of the Church of England; untill the late Northern Earth-quake scared many by a Panick fear from their former stedfastness in practises and judgements, which had been taken up by many Ministers, not suddenly and easily, but after serious and mature deliberations: against which nothing new hath as yet been alledged to alter their minds, onely old rusty argu∣ments have been wrapped up in new furbished arms; & the strongest sword, it seems, makes the best proofs and impressions on some mens consciences, even in matters of Religion.

Which (vertigo) excusable giddiness in the vulgar, but shamefull inconstancy in some men of parts and learning, is no news to wise men; since (as the most renowned * 1.222 Isaac Casaubon observes) the na∣tive mutability of mens minds is such,

That they precipitantly run

by sholes and troops upon changes, which are for the worst; but scarce one man of a thousand is to be won by the sense of his own and other mens miseries, or by the most importune and strongest reasons in the world, to retract his popular transports; or to re∣vert to the better, by holy and happy Apostasies. Changes to the worse, like sicknesses, are easie and sudden; recoveries to the better, like health, are slow and difficult. Irregular zeal and popular tumults, like storms and tempests, easily drive men from their anchors into dangerous seas; but they seldom bring them back into safe harbors.

The first is the work of the many, but not the wise; the second of the wise, who are but few, and who, during the paroxysme or first im∣pression of vulgar violence, must a little yield themselves either to be carried away, or oppressed by the rage and precipitancy of such mutations, which divers sober men (no doubt) have rather suffered of late years than approved here in England, who humbly pray to recover that happy port or station, wherein the Reformed Re∣ligion was once, like a well-built, well-ballasted, and richly laden ship, safely anchored in the Church of England; where the cere∣monies were but as the wast clothes, flags and streamers; no part in∣deed of its precious lading, but yet not uncomely ornaments, much less such dangerous burthens or blemishes, as merited the utter sinking and over-setting of so fair a vessel: which seems to have been the delight of some men; though I do not think it was or is according to the desire of the most sober & modest Non-conformists, no more than it was or is agreeable to the mind of the chief Magistrate, nor of the best Nobility, the wisest Gentry; the learnedst Clergie, or the better sort of Commons, if they were left to their free votes and untumul∣tuated suffrages. Certainly all pious and prudent persons, who ever owned the Church of England, having now more leisure and clearer light to discern things, than when the clouds and storms first began, cannot but continually deplore their own credulity, some mens cru∣elty, and most mens inconstancy in religion, which have left this Church in so broken and calamitous a condition, while some oppose Her, many forsake Her, and few assert Her.

Especially when they finde, as they do every where, by experi∣ence, that those eager agitators against the Church of England, upon the old account of Ceremonies, Liturgie and Episcopacy, doe yet, as grand Masters and most authentick Dictators, take to themselves and their respective parties a most plenipotentiary power, to teach, ordain, rule, over-see, guide, correct and excommunicate such as they can get into their severalls, divided or new-erected Churches, whose di∣vine authority, power and jurisdiction in things Ecclesiastick, they cry up for absolute, Supreme, Divine. Thus they make, or at least fancy themselves, mutually Kings and Priests in the majesty and sove∣raignty of all Ecclesiastick jurisdiction, amidst their small conventi∣cles, who wholly deny any such authority to the Grandeur, number & magnificence of the Church of England; that is the joynt consent, united influence, and combined interest of all good Christians in this

Nation, who publickly agreed with one mind and in one manner to serve the Lord.

Yet in the manner of their Communion, ministrations or worship, who sees not, that every one of these new Masters affects to be author of his own Liturgie, perswading people to pray to and praise God, to consecrate and celebrate holy mysteries, rather after such a form as they shall either suddenly conceive, or more soberly provide; either keeping for the main to the same matter, method and tenour of devotion, which was in the Church of England, or, with great artifice, varying so much, as it may be thought to be new and unpremeditated, yea and inspired too, rather than from any ordinary gift or common habit acquired? which sober Christians know full well to be neither an hard nor a rare matter for any men to attain, who have quick inventions, moderate judgements, and voluble tongues.

Lastly, even in the point of Ceremonies, (which they have clamou∣red for dangerous, and rendred so odious in the Church of England) even these men that are so impatient to be concluded under any ce∣remonies upon publick order and injunction, yet many of them use two ceremonies for one, after their own fancies and inventions; not only by those emphatick looks, dreadful eagernesses, vehement loud∣nesses, long and extatick silences, antick actions, odde and theatrick postures, which they peculiarly chuse to personate in, hereby set∣ting off (as they think) with the greater grace and gusto, their religi∣ous performances before the people: but further, they require of their Disciples, and all that will be their followers, some things of a ceremonial nature, besides words and phrases, as speciall marks and discriminations both of admission to, and communion with their Churches or parties; who may commonly be known by those omis∣sions, no less than by those expressions which they affect to use. 'Tis Religion with some, not to give the title of Saint to any but their own partie; never to use the Lords prayer, Creed or ten Com∣mandements. They have also speciall times and gestures, yea & ve∣stures too, observed by them in their holy duties: some chuse to sit,* 1.223 others to stand at the Lords Supper; neither of which was the posture of Christ or his Apostles, which was a leaning or recumben∣cy: some take it after their own suppers, others before: some fami∣liarly hand the elements one to another: most of them use such words in consecration and distribution, as they like best, or as come first to their lips; sometimes such rude expressions (which I have known by some that were no little Idols of the vulgar) that truly no wise man or good Christian could approve them. There are that abhor to ap∣peare as Ministers of the Church of England, by wearing any gown, or so much as black clothes, in their officiatings: many of them, rather than wear a black cap (which is most grave and comely, in case they need one) chuse to put on a white cap, though they need none, appearing as if they went to execution when they go to preaching: some love to preach in cuerpo, casting off

their clokes, as if they went like boyes to wrestling, when they go to preaching.

How ill would these men take it, if any of those that are lovers and esteemers of the Ch. of Engl. should so severely circumcise their devotions, as not to suffer them to use any of those new forms, exotick fashions, or affected Ceremonies, which they have thus chosen to themselves, as the discriminations of their factions, the decencies of their profession, and the solemnities, no doubt, of their devotions? how angry would they be, to hear any men crying down all their fine new modes (which no doubt themselves think very demure and Saintly) as very undecent and superstitious, as superfluous and scan∣dalous, as unnecessary, yea impious, because not expresly comman∣ded by Christ, not punctually practised by the Apostles, nor any other holy men in any Church? To many of whom the strange and affected carriages of some new men in their duties and devotions, would cer∣tainly seem very ridiculous and indiscreet, if not worse, while they are such imperious and severe censurers of a few Ceremonies, thought fit to be used by the wisdome of the Church of En∣gland.

Whatever these men can plead for those ceremonious customes and observations, used by them in their religious performances, which have no other signature or note upon them but onely their own fan∣cy, choice and use, that, I am sure, and much more, may any sober Christian plead in behalf of the Ceremonies chosen by, and used in the Church of England, as seemed fittest and best for the common good.

There is a necessity of decency, reverence, order and convenience, for the adorning of religious duties, that are sociall and exemplary, rela∣ted not onely to God, but to men in outward profession, quickening thereby and incouraging our selves, winning and alluring others, yea instructing and edifying all sorts in some degree; like the flouri∣shings of capitall letters, which make them not more significant, but more remarkable. These are no less lawfull and necessary than discre∣tion is to devotion, or prudence is to piety; though they are not of the highest and most absolute necessity, which constitutes what these adorn, gives being to what these onely beautifie, gives the inward and essentiall form to what these adde onely outward and visible forms to: Ceremonies making religious duties not more pious, but more conspicuous; not more sacred, but more solemn; not more spiri∣tuall and holy, but more visible and imitable.

In all which things of a circumstantiall and ceremoniall nature (for Ceremonies seem no other but modified or limited circumstances, such as are time, place, gesture, vesture, posture, action, &c. all which in the generall do attend (as shadows do gross bodies in the Sun∣shine) all the outward actions of men, either naturall, civil, or religi∣ous in this life of mortality) if any men may lawfully use, as these enemies to the Church of England now do, what their private fancy, skill and will, list to set up in opposition to, and derogation from the

custome, wisdome, and publick consent of such a Church as England was. Certainly wise and godly men may with much more modesty, safety and discretion, follow the joynt advice and direction of so fa∣mous a Church, to whom, and to its followers, some of these new Reformers will not now allow so much liberty as to follow their own judgement, and the Churches appointment too, in matters of Reli∣gion, either for substance or ceremony; which liberty they alwayes boldly demanded, and lately challenged to themselves and their ad∣herents, as a right or priviledge belonging to them, not onely as men, but as Christians; which yet by their good will no Christians should enjoy besides themselves, and such as receive the Lawes of Re∣ligion from their lips.

It is possible indeed for one man to be in some things, at some time and occasion, wiser than many men, (for truth doth not alwayes go in crowds, never in rabbles) as one Lay-man seemed in the great Council of Nice:* 1.224 who was, as Socrates, Ruffinus and Nicephorus tell us, a very plain and simple man; yet he relieved those Fathers, when they were shrewdly perplexed by a subtill sophister in the point of Christs Divinity, and the most adorable Trinity; whose disputative insolency that one plain man (as David against Goliah) did so re∣buke, not by subtilty of his reasonings, but by the majesty of his faith and confession, that the Philosopher confessed himself evicted, convicted, converted. Such a solitary rock of Christian constancy was that one great Athanasius, (deservedly master of an immortall name) because in the sea and inundation of Arian perfidy, and the Apostasy of most, He, He persisted a constant professor, a couragious Confessor, a patient Martyr by his sufferings for so great a truth; which is of greater price than all Christians temporall lives: better all men die, as to their mortality, than Christ be deprived of the ho∣nour of his Divinity; which is the life of a believers faith, and hope for eternall life, by the meritorious excellency and infinite goodness of the blessed Jesus, both God and man.

Notwithstanding these instances in cases of great concernment (which had the Scriptures testimony, & the consent of all the ancient Churches, to buoy up their undertakers against all the oppositions of men or devils;) yet in things of a lesse nature, which being indifferent in their kind, are best determinable by publick prudence, it argues (as S.* 1.225 Austin speaks, (insolentissimam insaniam) no small pride and arro∣gancy (which is the mother of folly and faction) for any one man, or some few men, whom all order and polity hath made inferiour to others, either as their betters, or as the rulers and representatives of the whole Society, to prefer their own private opinions and judge∣ments before the well-advised results and solemn sanctions of those that are far more in number, and every way as eminent for piety, prudence and integrity, besides the advantage they have of more publick influence and just authority.

Such indeed were the first Reformers and Constituters of the Church of England, both as to its fundamentals, and what they thought or∣namentals,

or ceremonies; who, I believe, had much more religious reason for what they then approved and appointed, both as to piety and policy, than we at this distance of times, and different state of things can well discern. I am sure they were masters of as much learning, and as great searchers of divine verities, as any of those new masters, who now so much blame them, and pert upon them; yea and, I believe, they had much more of true zeal and meekness, of humi∣lity and charity, attending their learned counsels and pious endea∣vours, than will be (at last) found in those men, who are so far from suffering as martyrs for Christ and his Church, that they seek to make this Church one of the greatest sufferers and martyrs that ever was of any Christian and Reformed Church. Those forenamed gifts and gra∣ces, which sowed (by Gods blessing) those good seeds of Piety and Peace, whence a long and plentifull harvest of Blessings, spiritual and temporal, did grow, and was reaped for many years in England, by us and our fore-fathers; those, I believe, will carry the honest and hum∣ble Conformists sooner and nearer to heaven, than the pride, passion and petulancy of these is like to do, who now seem the most super∣cilious and triumphant Non-conformists against the Church of En∣gland: to some of whose violences, immoderations and impruden∣cies, (that I name not sacriledges, profanenesses and cruelties) the Church of England and its Children (next their sins) do now owe so much of their miseries, dangers and undoings; for which I doubt not but in the day of impartiall doom, they will find, that Gods thoughts were not as their thoughts, nor his wayes as their wayes.

To the jealousie and contempt which some men expressed against the Ceremonies of the Church of England, they added their perpe∣tual quarrelling with those Festival solemnities which were appoin∣ted to be annually observed in a religious way to Gods glory, and Christians improvement, by fasting or feasting, by prayer, preaching and communicating: which uses and ends being sufficient to justifie all things that any Church particularly appoints or observes, agree∣able to the generall tenour of Gods Word; yet some mens divini∣ty hath been alwayes bent to condemn and discountenance, even the solemn and speciall memorials of Christs Nativity, Passion, Resurre∣ction, Ascension, and sending of the holy Ghost, which celebrate no o∣ther mysteries or memorials than those, which the grand Articles of Christian faith do teach us. The wisdome and piety of the Church having, in all ages, written in Dominicall or great Letters those most remarkable Histories of our Saviours transactions on earth, in order to our Redemption; which certainly are never more observed by common people, than when they are set forth in such Holidayes, and are kept with more than ordinary solemnity and festivity, or joy, such as becomes sober Christians: for which we have not onely the ancient Churches general practice, but Gods own command and pre∣cedent among the Jews, to prevent forgetting or slighting of Gods signall mercies.

Against all which some men are so envious among Christians, that

they will not endure either Ministers or neighbour-Christians to be∣nefit their own and others souls, by preaching upon any of those speciall dayes, or occasions and subjects. They can allow State Fasts, Civil Festivals, and Common-wealths Thanksgivings, upon petty and inconsiderable accounts (comparatively) but by no means upon such as are purely Christian, either for mortification or gratulation: in which they are so peevishly partiall, that they superciliously fancy, their not observing such a day to be a service to the Lord; but they have not so much charity, as to grant that anothers observing such a day is an observing it to the Lord;* 1.226 which affirmative the blessed Apo∣stle allows no less than the others negative: whose uncharitableness seems in this, not onely superstitious as to their own liberty, but in∣jurious against anothers, while they count them Jewish and ceremo∣nious in observing those dayes, which all the world knows do not look forward to Christ as yet to come, but backward, as to Christ already come, both in the Flesh and in the Spirit; having, as to his meritorious part, finished the glorious work of our Redemption, which ought to be had in everlasting remembrance;* 1.227 and left such a ministeriall authority in his Church, as ought to preserve the memo∣rials of his Incarnation, Passion, Resurrection and Ascension, untill his coming again, by all such means, both ordinary and extraordinary, which may with most piety and prudence best attain that great end.

Which the ancient and Primitive Churches undoubtedly did; a∣mong whom so early and eager a controversie rose, as to the punctu∣all day of Christs Resurrection: nor have the modern and best reformed Churches failed in these grand celebrations, to conform, as the Ch. of Engl. did, to pious Antiquity, finding no reason or Religion why they should in such lawfull and laudable customes affect to vary from the Catholick patterne, so conform to the word and will of God. From which private Christians would not so easily dissent, if they did not too much lean to their own understandings,* 1.228 and so fall under that woe, of being wise in their own conceits: which biasses easily betray weak and wilfull men, to count good evil, and evil good; to think their own refractoriness to be Religion, and other mens honest devo∣tion to be but superstition: of which I confess I never thought either this Church or any other to be in the least degree guilty, while they did observe such holy memorials, with publick celebrity, as were appointed to the honour of God, and to the imitation of those graces which were remarkable in the eminentest servants of God, renowned in the Gospel; such as are the blessed Virgin and Mother of our Lord, as also his prime Apostles, by whose means the light of the Gospel shone through all the world. Nor do we find our Savi∣our himself withdrawing in such cases his conformity to the Churches practise,* 1.229 in those Encaenia or Feasts of dedication, which were thank∣full and joyfull memorials of the restauration of that material Tem∣ple which was to be demolished; whereas these holiday-celebra∣tions used in this Church, have respect to such things as are never to

be forgotten, abolished, or changed, while the world continues, and Christ hath any Church upon earth; which I believe he will have to the end of the world, according to his promised assistance to all his faithfull Ministers, who continue in the fellowship and succession, both for doctrine and authority, of the blessed Apostles.

But I have done with these long and unhappy debates about the sacred Festivalls, and other Ceremonies authorized by the Church of England; on which some flesh-flies (mistaking them for galls and sores, when they were but decent variations of beautifull colours in its garment) have so importunely fastened, especially in the hotter season of these late dog-dayes, that they have very much flye-blown the refor∣med Religion, and endangered not onely the putrefaction, but the utter corruption of the whole state of this Church of England: whose quarrel and right in these things I should not have thus far revived or vindicated, if I had not thought it necessary by this salt of sound speech, to represse those further putrifying principles, which upon this ac∣count are daily suggested to simple and well-meaning people, against the whole frame and constitution of the Church of En∣gland.

Whose publick commands and setled constitutions as I alwayes approved and obeyed, but most readily, since I best understood them in their late fiery triall; because I have found them, in great and weighty matters, serious, solid, scripturall; in lesser things, mode∣rate, discreet and charitable: so I never had either heart or hand, tongue or pen, to assert any thing that was by private or particular mens fancies brought in, either to a peevish non-conformity, or to a pragmatick super-conformity. Though I willingly allow many of my calling to be much wiser and better than my self; yet I cannot look upon them as wiser than the whole Church of England, which saw with many more eyes, both forward and backward, than any one Bi∣shop or Presbyter can do: whose reall Innovations in later times, be∣yond what either the letter or usage of this Church (which best in∣terprets Its meaning) did enjoyn and authorize, I am no way concer∣ned to maintain; nor was I ever discontent to have them both gain∣said and removed, as insolencies mis-becoming any Church-man, never so wise or great, to impose upon the Majesty of so famous a Church as England was; which never needed any other additions, innovations or decorations, either in Doctrine, or Discipline, or Worship, than those which It self had soberly chosen as a wise Mo∣ther and grave Matron, which justly disdains to be made gayer or finer by such ribbands, feathers and toyes, as any of her Children shall list to pin upon her.

It had better become, in my judgement, the learning, gravity and discretion of those men, who most admired and obtruded their own supernumerary and unwonted ceremonies, to have confined themselves to the Churches known Injunctions and Customes: for it were endless, if every man, never so good, should be gratified in his Church-pro∣jects and religious inventions; which became the great pest and op∣pression

of the Western Churches; when the Bishops of Rome, by their own incroachments and other Bishops connivence, undertook to innovate or regulate all things in all Churches, which should have been ordered either by generall Councils, or by the Synods of par∣ticular Churches, as was most convenient for them. Nor in England could ever prudent men with reason have do••ed on any of their no∣velties, when they plainly saw that even those few sparks of ancient Ceremonies, with which the Church of England contented her self, (and which neither made nor marr'd Religion, being rather spangles than spots on the Churches garments) even these (I say) have a long time been made, beyond their merit, not onely occasions for some to rail, others to scorn, a third sort to blaspheme the purity and ho∣nour of the Church of England; but also to schismatize in Her, and separate wholy from Her. Yea from the later obtrusions of some mens either renovations of things antiquated, or innovations of Ce∣remonies never enjoyned by the Church, those dreadful conflagrations have grown, which have almost quite consumed Her; the quenching of which deserves (as it needs) not onely these drops of my pen, but of all your tears and prayers (most worthy Gentlemen) who find your selves (as I am) very much concerned for the honour and happiness of this Church, which was in all points prudently reformed, and ex∣cellently constituted.

CHAP. XIV.

* 1.230A Second grand Objection, very popular and plausible, which the enemies of the Church of England have made great use of to decry and destroy, if possible, the whole frame & constitution of It, is taken from the private infirmities, personall failings, & male-ad∣ministrations, which some men have either suspe∣cted or really observed in some of the Clergie, ei∣ther Arch-bishops, Bishops, or Presbyters of the Church of England: against whom it is objected, that either they were not so warm and voluble Preachers, as those men do most fancy; or possibly less lear∣ned and industrious then was fit for Ministers; or not so prudent, it may be, and compassionate toward weaker Christians, as became those that were stronger in the faith;* 1.231 or lastly, not so morally strict & unblamable in their lives, as indeed all Ministers of the Gospel ought to be at all times. Hence the Adversaries of the Church of England do conclude that both head and heart were sick, that there was no sound part,* 1.232 that all was full of bruises and putrified sores, that in the Church of England nothing could be found worthy of a true Church, a true Minister, or a true Christian.

My answer is, That all the modest Clergie in England desire to be so humble, so ingenuous & so impartial, as not to forget their own in∣firmities, while they cōplain of others injuries. For my self, being con∣scious how little removed I am from fallings, as a m••n and Minister, I shall willingly confess, and strive to amend, what any mans charity shall with truth convince me of and for others, my Fathers and Brethren, I presume I have (because I humbly crave) their leaves to give God the glory of his own justice, of other mens malice, and of our own failings. My design is not to reproch any man in particular, but to excite my self, with all other Ministers, to such repentance & amend∣ment as God requires, the better world expects, the malice of our enemies exacts, our own safety and this Churches distresses com∣mand of us.

The Clergie of England of all degrees have endured too many sufferings (beyond any other rank or order of men) to fancy they have not had many sins. Not to own our distempers, after the long application of so rough physick, were indeed to tax the wisest and gentlest Physician, not of severity, but cruelty and superfluity: where∣as the father of our souls never chastiseth his children so much for his own pleasure, as indeed for their profit.* 1.233 Gods judgements are in this very mercifull, and his severities the fruits of his loving kind∣ness, that he chuseth rather to punish us than forsake us; and to af∣flict us by his own justice, than to betray us to the cruel flatteries of our own lusts, which would prove ours and his greatest enemies too, if we were left to our selves.

The smart eye-salve which the Clergy of England have endu∣red of late years, may well cleare our sight so farre, at least, as to discern and confess those faults which heretofore (it may be) we over-looked, or slighted, or excused, upon the common score of hu∣mane infirmity; which indulgence may better be allowed to any men, than to Ministers of the Gospel, especially if persons of eminency and conspicuity. Of all Clergie-men, beyond all other men, the world justly expects (and so doth God) sobriety, gravity, exactness,* 1.234 even in their younger years, as S. Paul doth of Timothy; how much more in their maturity and age? Little sins in them (if publicated) grow great by their scandall and contagion: O how ponderous, how im∣mense, how flagitious are the presumptions, the vicious habits, the wilfull, open, obstinate and constant deformities of Ministers!* 1.235 In all which (if the just God should be extreme to mark what hath been amisse among us, both young and old, great and small, who is able to abide it? Before the Lord who hath done it, we must, with old Eli and holy Job, put our mouths in the dust, and smother our sense in silence.

Nevertheless, we are, and ever must be, pertinacious even to the death (with holy and afflicted Job) to maintain, not onely the in∣nocency, but also the merit of the Clergie or Ministry of England (as to the greater and better part of them) in respect of the people of this Nation in all degrees. Although (as David did, when Shimei re∣proched and cursed him bitterly,* 1.236 disdainfully and injustly) we cannot

but be sensible & complain of some mens excessive malice & immo∣deration against us▪ ye•• we cannot but make an humble submission to, with an agnition and justification of that divine wrath & justice which seems to be gone out against us: before the Almighty we desire to be either silent, or confitent, or suppliant, as becomes those that are justly ashamed, and truly penitent. Tis fit we hide, and abhor our selves in dust and ashes, before his presence, who onely can pity and repair us, by turning the causeless curses of men into a blessing, ma∣king the sacrilegious impoverishings and indignities, the ingratefull abasings and insole••••ies of some unreasonable and violent men, an occasion of his gracious favour, and all good mens compassions to∣ward the afflicted Clergie and Church of England: for where Church∣men are miserable, the Church cannot be happy; where the Cler∣gie are distressed, the Laity cannot be prosperous.

We are so far willing to gratifie the malice of our bitter adversa∣ries, (to whom no musick is so pleasing, as any evil report brought upon the Ministers of England) as with S. Austin to make our con∣fession to God, that we may be more vile in our own eyes before the Lord, and cover our selves with that cloke of confusion which God hath suffered some men to cast upon us, after they have stripped us of those ancient Honours and Ornaments, with which we were by the piety, gratitude and munificence of former times happily inve∣sted, not more to our own, than the whole nations great renown in all the world.

Without all peradventure, the most holy and all-seeing God, who walketh in the midst of the golden Candlesticks,* 1.237 whose pure eyes are most intent upon the Ministers of his Church, hath found out the ini∣quity of his servants,* 1.238 the Bishops and other Ministers of the Church of En∣gland, not onely in our persons, but in our professions; not onely in our morals, but in our ministrations:

Who being solemnly consecrated, and duly set apart to the service of God & his Church,* 1.239 in the name, place, power and authority of Jesus Christ, and drawing neer to his speciall presence, with Moses in the Mount, with Aaron in the Holy of Holies, in those glorious manife∣stations of God in Christ to his Church, by publick ordinances and spirituall influences;* 1.240 yet have not so sanctified the name of the Lord our God by our hearts and lives, by our doctrine and duties, as we ought to have done.

Many of us doing the work of God (which is a great work, of eter∣nal concernment to our own and other mens souls) either so unpre∣paredly, negligently and irreverently, or so partially, popularly and passionatly, or so formally, pompously and superciliously, that our very officiatings have been offences to God and man, our oblations vain,* 1.241 our prayers the sacrifices of fooles, our pains in preaching (how much more our idleness?) hath been no better than the foolishnesse of preaching in good earnest. Some of us have been prone to place the highest pitch of our Ministeriall care, exactness and duty in ceremo∣nious conformities, which alone are meer chaffe, miserable, empty for∣malities;

neglecting the substance, life and soul of Christian Religi∣on, which consists in righteousness and true holiness, while we too much intended the meer shadow, shell and out-side of it: others have so eagerly doted upon their sticklings against what was duly and decently established in this Church, as to the outward circum∣stances and ceremonies, the decent manner and form of sociall Reli∣gion, that they feared not (as far as in them lay) to make havock of the power of Religion, together with the peace, unity, order, and very being of this famous Church.

Many of us so over-preached our peoples capacities, that the gene∣rality of our auditors, after many years preaching, were very little edified, nothing amended, being kept at too high a rack, both of af∣fected Oratory and abstruse Divinity, for want of plain catechising, and charitable condescending to them: others in a supine and sloven∣ly negligence, have sunk so much below the just gravity, solidity and majesty of true preaching, that the meanest sort of illiterate people have undertook to vie with them, and to match them: infinite swarms of mechanick rivals rose up into desks and pulpits, when once they saw such pitiful preaching serve the turn, which consisted not in study, meditation and reading, but in a bold look, a confident spi∣rit, and a voluble tongue; so that neither such preaching nor praying seemed many degrees removed from meer vulgar prating, from tri∣viall extemporary chat.

'Tis true, few Bishops, few Presbyters among us, but may confess, that either in our accesses to that great and terrible work, unfitted and unfurnished in great part, or in our converse and exercises in it, with less mortified affections and less exemplary actions, either by our ambitions, or our envies, or our covetousness, or our impatience, by our looseness, or luxury, or laziness, or vulgarity; we have too much abased the dignity of our calling, and the honour of our professi∣on: whence justly and necessarily follows the darkning and eclipse of our credit, esteem and reputation among the people; when they see their Physitians themselves infected, their Surgeons ulcerous, their Antidotes poysonous, their Ministers helping to fill up the measure of the sins of the people, doing wickedly in a land of uprightnesse:* 1.242 while ju∣stice was done to them, while all favor shewed them, in plenty, peace, dignities, honours, while the fruits of Gods and mans indulgence were bestowed upon them and continued to them; then for Clergie∣men and Pastors to wax wanton, to feed themselves,* 1.243 and to neglect the flock which was purchased with the precious blood of Christ.

Who can wonder if the wrath of God break out against us, when (as the sons of Aaron and Eli) the Priests of the Lord adventure to ap∣proch the glory of God with strange fire, with dead and unreasonable,* 1.244 instead of living and acceptable sacrifices? Who of us can doubt or complain, that we bear the iniquity of our holy things,* 1.245 while the an∣ger of the Lord is thus gone out against us, and presseth sore upon us in the saddest wayes of temporall calamities; loading us at once with poverty, reproch and contempt, cast upon us by popu∣lar

fury and plebeian despite, which knows no bounds of justice, moderation, pity or charity, much less of any reparation and resti∣tution; which possibly might have been hoped from the magnifi∣cence of Princes and great men, when once their anger had been as∣swaged, and their displeasure pacified against the distressed and de∣spised Clergie?

But vulgar fury, like the fire of hell, is consumptive and unquen∣chable, when once it hath leave to rebell and rage against their bet∣ters, especially such as have been their Governours and Teachers, the reprovers or restrainers of their ruder lusts and follies: nothing is more insolent, precipitant, boysterous, brutish, implacable, inexo∣rable,* 1.246 irreparable. 'Tis like that divine vengeance which was execu∣ted by the earths opening its mouth (as it did upon Korah and his com∣plices) scaring all, and threatning to swallow up the whole Congrega∣tion of the Lord, as it doth at this day; still gaping upon the whole Clergy, and the remnant of this Church of England, which yet hath escaped:* 1.247 the bayardly blindness of common people being such, that they are neither able nor willing to discern between what is precious and what is vile, to distinguish between the use and abuse of things, between persons and their functions, between di∣vine Authority and humane Infirmity, between the essentiall consti∣tution of things, and their accidentall corruptions. The headiness of such Reformers would seek to put out the seeing eyes of all Bi∣shops and Ministers, because of the weaknesse or wantonnesse of some.

Nor do these popular flames know at length how to spare their own Idols and Teraphims (their Lares and Penates) those Houshold and familiar Gods, whom they formerly most dearly embraced, adored and doted upon, but now they have cast them to the Moles and Bats.* 1.248 For it is very observable in these times, that the plebeian rudenesse, coldnesse, mutability, licentiousnesse, petulancy and ingratitude of some men, hath vented it self against no sort of Mi∣nisters more spitefully and insolently, than those who heretofore were their great favourites and darlings, because they soothed them up many times, contrary to their own private judgements, and the Churches publick appointments, either in a weak and wavering non-conformity, or in a wilfull and wanton refractorinesse, even to a despi∣sing, calumniating and separating humour, against the whole Church of England. 'Tis evident, many Ministers have found those their keenest persecutours, of whom themselves were sometimes the grea∣test flatterers, and compliers; slightly healing or lightly skinning over those raw sores of non-conformity, even to a greater pain and festring (as now it hath proved) which they should have seriously sear∣ched & throughly healed, by sound demonstrations asserting at once both their own judgments, and the Churches wisdome, in the pious use of its power and liberty. All which Ministers did then shamefully betray,* 1.249 when they daubed with untempered mortar, complying for their private interests and advantages, both with this Churches in∣junctions,

and Its enemies oppositions: which shuffling, at last, put the common people into such a confusion and uncertainty of mind, that they knew not what to chuse or refuse, whom to believe or follow, what to preserve, or what not to destroy; severely punishing even the authors, occasioners and abettors of their irresolutions; resolving at last to be destructive of all things that had any mark of the Church of Englands wisdome and authority upon them: not content to prune off superfluous suckers, they concluded to lay their rude axes to the root as well as branches of this Church.

Yea, while the Clergie or Ministers of England do justly and hum∣bly, in the freedome and integrity of their souls, thus make their pe∣nitent agnitions to the Divine Justice, (every one seeing his own sins in his and the Churches sufferings, and best knowing the plague of his own heart) while they are, with Daniel,* 1.250 humbly prostrate before the majesty of God and the throne of his grace; some people are of such impotent malice, that they make them the more the foot-stool for their pride and insolency, thereby to exalt themselves the more a∣gainst us. I would have such monsters of cruelty and uncharitablenesse to know, that however the Clergie of England do shrink to nothing before God, condemning all their own righteousnesse,* 1.251 and themselves as unprofitable servants, that they may be found clothed with the righte∣ousnesse of Christ; yet as to the exorbitancies of some mens malice, revenge, passion, covetousness, cruelty and ingratitude, which hath vented it self beyond all bounds of Christian charity, modesty and equity, against the whole frame of the Church of England, against all its Ministry and Ministers, as well Presbyters as Bishops, great and small, good and bad, one and all, no man can hinder me or them from this just plea for our selves, in the words of sobernesse and truth.* 1.252

First, whatsoever the Clergie of England (either as Bishops or in∣feriour Ministers) did enjoy and act according to the lawes establi∣shed, and agreeable to their own consciences, they are, in those things, not to be blamed in the least kind by any sober and wife mans censure: yet even for these chiefly it is, that some subtil and silly people do most bitterly inveigh against them, and in them a∣gainst this whole Church and Nation; which must either be guilty with the Clergie, or the Clergie must be free and unblameable with the Parlaments and▪ whole people of the land, who chose, and by law imposed such orders upon themselves and their Mini∣sters.

Secondly, for the Clergies private failings and personal infirmities, either immorall or indiscreet, to which, as frail men, they may be subject; in these they desire to be the first accusers, and severest cen∣surers of themselves: which ingenuity is sufficient to silence the ma∣lice of the worst, to satisfie the justice of the best, and to merit the pity as well as pardon of all charitable Christians, who are not stran∣gers to their own excess or defects.

Thirdly, Beyond these (which are but personal and occasional, & so venial failings) the Clergie of England do defie, and challenge their se∣verest

adversaries, to charge and convince any considerable number of them, either in private parties and conventions, or in more publick Synods and Convocations, of having at any time conspired to broach or abet any Heresy or false Doctrine, any gross Errour, Schisme or Apostasy, any Immorality or Exorbitancy, contrary to Truth, Faith, and good manners.

That liberty which some of the Clergie conceived might honestly be indulged to such people as were tired and exhausted with hard labour in the six dayes, for their civil and sober recreation on the Lords day, or Christian Sabbath, thereby to counterpoise those Jewish se∣verities which they saw some men began to urge and obtrude upon Christians, both as to the change and rest of that day; (which quar∣rell is not yet dead in England) this (I am prone in charity to believe) neither arose from any root of immorality in the advisers, nor in∣tended any fruits of impiety in the publishers, who were not igno∣rant how far in such a Toleration they did conform to the judgement, and practise too, of some forreign reformed Churches, and to the chief instruments of their Reformation, who neither did nor do (even in Ge∣neva) abhor, avoid, or forbid modest, honest and seasonable recrea∣tions to servants and labouring people on the Lords day. Although, for my part, I confess, I approve rather, according to the Doctrine of the Church of England, in the Homily of the time and place of pray∣er, that holy & strict observance generally used by the most cautious Christians in England, which yet doth allow such ingenuous relaxati∣ons of mind, and motions on that day, as are neither impious nor scan∣lous, being at once far removed from Judaick rigours, and from Hea∣thenish riots; which medium was the sense and practise too of the best and most of the Clergie in England, as to that one point of the Christian Sabbath, or Lords day, which Justin Martyr calls Sunday, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so sharply objected against some of them.

So then, as to any reall enormities of opinions, or scandalous pra∣ctises in Religion, the Clergie of England (taken in their polity and integrality) neither are, nor ever were guilty (since the Reformation) ei∣ther in Doctrine, Worship, Discipline, or Manners: which justifica∣tion is as clear as the noon-day's light, if not our selves, nor our home-bred enemies, but the Reformed Churches abroad, or the anci∣ent and Primitive Churches might be our Judges. None but Papists and Separatists, or Anabaptists and Schismaticks, have ever condem∣ned or suspected the Church or Clergie of England of any corruption in Doctrine, of any flaw in the Foundation, of any fraud in holy In∣stitutions, of any allowed licentiousnesse in our Conversations, of any undecency in our Devotions, of any superstition in our religious Ad∣ministrations; in all which, according to the directions of Gods Word, by the assistance of Gods holy Spirit, through faith in the merits and mediation of the Son of God our onely Saviour Je∣sus Christ, we worshipped the onely true God, who is blessed for ever.

As to the point of Church-Discipline, wherein some men were so

clamorous and importune, as if there had been no health in this Church, because it did not take their physick, which it needed not; as the laws had not enjoyned all those ancient severities and strictnesses of penances, because neither the temper of the times nor mens spi∣rits would bear them; so the wise Bishops, and discreet Ministers under them, did so manage this point of Church-discipline for many years, by their care and vigilancy, their good doctrine and exemplary lives, their fatherly monitions and charitable corrections (as far as the laws gave them leave) that they happily attained to the reall use and best end of all Church-discipline, which is the Churches peace and preservation in purity and honour, in sincerity and conspicuity of true Religion: whose interests might (possibly) have been carried high∣er, as to the point of Discipline, if the Clergie of England had been furnished with such a latitude of power as Primitive Bishops and Pres∣byters both enjoyed and exercised; which the softness and delicacy of this Age would hardly endure, especially when once the passions, novelties & ambitions of men were carried on, under the pretexts of Reformation and new Discipline; in which some men resolved never to be satisfied, till all things fell under the tuition and guber∣nation of their own factions: unless all Church-power be in some mens hands, no Church-government is worth a button.

Not but that the remissness of some Church-governours, and the rigours of others (according to their private tempers, judgements and passions) might (sometime) by their excesses or defects (possi∣bly) displease more calm and moderate men; as warping too much on either hand, from that medium and rectitude of charity, discreti∣on, legality and constancy, which the Canons of the Church intended, Its constitution, health and peace required, especially in the pee∣vishness and touchiness of those times, when many Philistins and Dalilahs lay in wait to betray and destroy the Church of Eng∣land.

Yet amidst these seeming exorbitances of some Church-men, it may with truth be affirmed, and is by all experience confirmed, that the state of Christian and Reformed Religion, for doctrine, manners and government, for piety, charity and proficiency, was far better, both in England and in Wales, than it now is, or is ever like to be, un∣der those sad effects to which some mens fury, faction and confusion seek to reduce this Church. So then the male-administrations truly charged upon some Church-governours heretofore, had not so bad an influence upon this Church and the Reformed Religion, as the la∣ter want of able and fit Governours, after the ancient way of Church-government, hath now produced every where.

For the defects and inordinacies of some private Ministers (which can be no wonder, where there were above ten thousand of them) I neither approve nor patronize them in the least kind; onely I plead in behalf of the whole order and function, as it stood in this Churches constitution, that a few Ministers faults ought not, in any justice or reason, to be odiously charged upon the whole Church or

their profession, no more than the fall of some Angels is imputable to the whole Angelick nature. Nor do I see any reason why the infirmi∣ties or deformities of some Clergie-men (and those not many in com∣parison) should be more a stain and reproch to their calling, than other mens misdemeanours are to their either civil or military pro∣fessions: in which though there ever will be some Cheats and Petti∣foggers, others Quacks and Mountebanks, a third cowards and trai∣tors; yet these do not diminish the just honour and use of learned Lawyers, discreet Physicians, or gallant Souldiers, whose imployments are then liberall and ingenuous, when they are honest and usefull to the Common-wealth.

It were a madness to quarrel with all Candles, and put them out, because some are small, others want snuffing, a third sort burn dim∣ly, and have (as we say) Thieves in them: the foggs and vapours rising from the earth, and oft darkening the Suns light, are no dimi∣nution to its native lustre, which is the greatest visible blessing in the world, as a good Bishop and Ministry is in the Church: nor may the miscarriages of some Bishops and Presbyters in the Church of En∣gland be cast as reproches, or made disparagements to their holy or∣ders, much less to the whole Church; especially when we consider that the defects and faults of some Clergie-men in England were mightily recompensed, yea, and over-balanced by that learning, pie∣ty, industry and virtue, which was generally competent, and in many of them so eminent, that I believe the whole world did not exceed them, and few in any Church did match them; yea many, both Bi∣shops and other Ministers, who seemed less plausible or popular in their preaching, were yet not less sound in their doctrine, potent in their writing, prudent in their governing, and exemplary in their godly lives, having that in height and depth, which others had in breadth and length.

Who but persons of egregious ignorance or profligate impu∣dence, without wit, modesty, or conscience, can or dare deny, what (blessed be God) is and ever will be most evident to all the world, that ever since the happy Reformation of the Church of England, there have been, and still are (though their number seems now much di∣minished by death, and other disorders, without any due recruiting) such Clergie-men (both Bishops and Presbyters) who for all worth, di∣vine and humane, will be had (as they deserve) in everlasting and ho∣nourable remembrance?

After-ages, more remote from partiality, passion and faction, will better know how to value them by the want of them, than this Age hath done, which did sometime enjoy them, and still might, if ha∣ving had so liberall experience of their other Christian vertues and Ministeriall abilities, in preaching, praying, writing and living, it had not sought further to satisfie its curiosity, by trying the patience and perseverance of many grave and good Ministers; to which pur∣pose the most heavy log-end of Christs Cross is laid upon many of them, (not onely supplicia, but ludibria) silence, prisons and pover∣ty,

which have befaln some of them, but undeserved shame, with popular contempt; and this from their own countrey-men, and from many of their own converts: these now press upon their persons and profession too, threatning an utter extinction of their ancient order, authority and succession in this Church and Nation, if their enemies might have their wills upon them; which (God be thank∣ed) they have not yet obtained to the latitude of their malice, though it hath reached very far, God help us.

I know that the present sufferings of Bishops and other Ministers (as chief members of the Church of England) have been, and still are, in many mens eyes, the greatest signs and indications of their sins; vulgar justice ever judging those men criminous whom they see calamitous: like dogs in a countrey village, which are ready to flie upon any strange one, not for any offence he gives them, but be∣cause they see some currs have begun not onely to bark at him, but to bite and worry him. The plebs or common people are first injurious, and then censorious; Prosperity and Power are their great Idols; they easily trample upon those Gods whose hands and feet are off; they conclude them unworthy of any Resurrection, who are once cast down and buried by them. Nothing is more common with the community of people,* 1.253 than to condemn the generation of Gods children, who have generally been rather passive than pragmatical. Holy Polycarp is called for, as an Atheist, to be sacrificed in the fire of vul∣gar zeale; S. Paul not fit to live;* 1.254 Christ himself worthy to be cruci∣fied, if the rabble may have their vote;* 1.255 the chief part of whose in∣nocency consists in finding fault with others that are vastly better than themselves. I believe that if the Bishops and Ministers of this Church had been stoned by none but such as had a 1.256 not faults and in∣firmities equall to, nay exceeding theirs, they had to this day been untouched.

To whose score and account this (now) is added, that they must needs be great sinners, since they are so great sufferers; they cannot but be murtherers, on whose hands people see such vipers hanging.* 1.257 Thus carnall and sensuall Christians are prone to judge,* 1.258 who are strangers to the crosse of Christ; not understanding that the afflictions of Christians are mysterious, as well as then faith, and their Sufferings as well as their Sacraments; that God doth, as our heavenly b 1.259 Father, many times love most where he most rebukes; that they have oft most of his heart, from whom he most hides his face as to temporal prosperity, and on whom his hand lies heaviest as to visible cha∣stisements; which if they mend us, they argue not enmity, but love.* 1.260 It is no token, that because he punisheth our faults, therefore he hates our persons, much less our calling and profession: the c 1.261 rod and staff of God lying upon us, or lifted up against us, is not to drive us from him, but, as a Shepherds crook, to draw us neerer to him; nor is it with any design to scare us from our duties, or to make us desert our station, or to force us to renounce our Ordination to his holy service (as some have shamefully done) but as with goads to excite

us the more to persist in our office stedfastly, and to discharge our Ministry the more diligently: so that it is but a plebeian and fa∣natick fancy from hence to imagine, that the God of order is now (after 1600. years) grown out of love with Primitive and Apostolick Episcopacy, or with regular and orderly Presbytery in his Church, be∣cause he afflicts both Bishops and Presbyters; or that Jesus Christ, the Ancient of dayes, the Alpha and Omega of immutable wisdome, now designs to set up a meer novelty of parity and popularity in his Church, which tend experimentally, and so most apparently, to the fedity, nullity and Anarchy of Religion in this and all other Chur∣ches; whose constitution may be commendable, although the exe∣cution of things may be blameable and punishable upon the merit of personall defaults, not Ecclesiasticall defects.

No Chaldean, no Magician, no Soothsayer, no Astrologer, no En∣chanter can spell any such meaning, as to Gods displeasure against the frame and constitution of the Church of England,* 1.262 out of that hand∣writing which seems to be directed against the Clergie and Ministers of England. 'Tis true, every one ventures to read and interpret it as they list, to flatter their own parties, opinions, passions and inte∣rests: so did the Philosophers, the Heathens, the Atheists, the Ido∣laters, the Scoffers, the Julians, the Apostates, the Hereticks, the Schismaticks of old, grosly mistake the meaning of those hot and sharp persecutions, which oft befell the Primitive Christians and Or∣thodox professors of faith in Christ crucified, concluding they deser∣ved true Crosses, who so much gloried in the Cross of Christ; not knowing what Theriak God makes out of those Serpents that sting us, nor what Antidotes he extracts out of those deadly poysons which destroy us. The royal Title over Christs head was never more deser∣ved than when he was hanging upon the Crosse; for on that, as a King on his Throne, he most conquered, and after triumphed over both his and his Churches greatest enemies: nor were his sufferings the least of his solemnities and glories, his Father being never better pleased with him than when he cryed out, My God, my God, why hast thou forsaken me?

I am perswaded in like sort, that the great afflictions now incum∣bent upon the Clergie and Church of Engl. do no way signifie, that It or they are forsaken of God, any more then Christ then was; nor do they import any dislike that the God of peace and order hath against the respective office and subordination of Presbytery, or the ordina∣tion and eminent gubernation of Bishops, as they were designed and established in the Church of England, according to the Primitive and Catholick pattern: for both these God hath heretofore highly and sig∣nally approved; if imploying, blessing and prospering of them in his Church, if accepting so many holy sacrifices and services from them, be as much a sign of Gods approving their function, as his now afflicting them is a sign of his reproving their faults.

But the plain sense of our sufferings is, (as * 1.263 S. Cyprian observes) The Lord punisheth us, that he may bring us to repentance for our sins,

both personall and professionall; for those disorders by which we blemished or prophaned our holy orders. 'Tis not the government in it self, but our own mis-governments, that have offended God: he aims not to consume that primitive and pure gold that is in this Church, but to refine us from that dross we had as men contracted. Nor do I doubt but God intends to improve us to his service in better times; of which we may not despair, if we find our selves amended by those bitter potions which in bad times, and by evil men, a good God administers to us for our health.

How glorious will both godly Bishops and orderly Presbyters in En∣gland appear to this Church, and to all the world, when, coming out of this fiery furnace, they shall shine brighter than ever they did, with the love of Christ, and of his Church, both as to the care of those private charges and publick inspections committed to them in ex∣cellent order, and administred by due authority, when neither pride nor envy, pomp nor popularity, neither the upper nor the lower springs of ambition (rising from Prince or people) shall distract the counsels, or divide the hearts, or cross the en∣deavours of venerable Bishops, and worthy Presbyters, and pious people, from that Christian subordination, unanimity and conjunction, which best becomes them as men and Christians; which Ignatius so high∣ly commends, and which is so necessary, both as to counsel and or∣der, government and proficiency, for the good of all sorts of Christi∣ans in any Church?

Mean time it is no small mercy that exacts from some Ministers, and enables them to give publick experiments of true Christian cou∣rage, patience, magnanimity and constancy, which are our highest con∣formity to Christ; by which the world may see, that the honour of true Christian Bishops and Ministers doth consist as much (or more) in their sufferings, as in their speaking and doing well; in their losses,* 1.264 as well as in their injoyments of all things. Then will Princes, Parla∣ments and People, think us most worthy to enjoy the ancient estates, honours, liberties, priviledges and immunities, which the pristine pi∣ety, charity, munificence and gratitude of your and their fore-fathers bestowed upon the Clergie, and devoted to God, when they shall see that, without these, we are not onely willing, but zealous to serve God, and solicitous to save their souls, as the greatest reward and wages of our work: nor will the incumbent distresses upon the worthy Clergie of England much abate the love and value of them, with those that are worthy of them: certainly, as mens sins should be esteemed their greatest afflictions, so no mens sufferings are to be counted their sins.

If any Ministers have justly suffered, as unable, and so intruders; as incorrigible, and so unworthy; having had the justice of being ac∣cused by two or three witnesses,* 1.265 and the charity of receiving two or three admonitions, before they were suspended, silenced, sequestred and ejected, giving no hopes of their being amended; yet even the grossest defects and immoralities of such Clergie-men (who are in∣deed

the shame and reproch of their profession) may not be imputed to, or revenged upon the whole calling and Church; considering that the Church of England, by her good Lawes, wholsome Canons, and wise Constitutions, did strictly require, not onely the best minds and abilities, but the best manners and examples, both from Bishops and Presbyters, agreeable to those respective duties and instructions set be∣fore and charged upon them at their ordination, which they were not onely to know, but to do; not onely to believe, but to live: that so the Ministers of this Church might appear not only the best of civil men, but the best of Christians; who ought to be holy men, and the holiest of holy men, as specially consecrated to the service of Christ and his Church. It was by the Church intended, that Church∣men should be the most savoury salt in themselves, and carefull seasoners of others: if some proved unsavoury, yet I am sure it is most unseasonable and unseasoned rashness to cast all Bishops and Pres∣byters, yea the whole order and oeconomy of the Ministry and Church of England, upon the dunghill of vulgar contempt; among whom (beyond all dispute) were so many most accomplished Prea∣chers, and excellent Practisers of true Christianity, whose breath was so good, that their lungs could not be bad.

But if there had been a visible and generall Apostasy in many, or the most part, yea in all the Bishops and Ministers of England, from their duty; yet (I conceive) this is no argument to destroy that holy order and Evangelicall function, from whose declared rules and in∣junctions in the Church they had degenerated: for neither the infir∣mities nor the presumptions of men ought to annull that office, or abolish that authority which is Divine: Christs commission which is given to the Church, must not be voyded or cancelled by reason of any Ministers omissions. Sacred institutions (such as the Ministry and go∣vernment of Christs Church are) ought to continue, notwithstanding the intervening of mans ignorance, errour, profaneness, or Idolatry. The plagues and leprosies arising from mens persons, and adhering to them, are not imputable to that place, power, station and authority which they have in the Church. Men may be unworthy of their ho∣ly function, but the function it self is not made unworthy; no more than Aarons joyning with the people in making the golden calf,* 1.266 did disparage the sacred dignity of that Priestly office, to which he was by the Lord designed.* 1.267 The enormous folly of Eli's sons did not make the sacrifices they offered of none effect, nor yet nullifie the honour and office of that Priesthood wherewith they were duly invested. Judas his being an Hypocrite, a Thief, a Traitour and a Devil, yet did not abrogate that Apostolical office and Episcopall authority which he had received from Christ equally with the other Apostles,* 1.268 untill by open Apostasy he fell into open rebellion, desperation and perdi∣tion.

Which gross and open Apostasy, either from Christ or his Gospel, from the Christian faith or their Ministeriall office and ordination, can∣not with any truth or fore-head be charged upon the Clergie or Ch.

of England, who (for the main) both in the consecration of Bishops and ordination of Presbyters, in the administration of holy duties, & execu∣tion of their offices, generally, and for the main, kept to the Anci∣ent, Primitive and Apostolick customes of all the Churches of Christ since the Apostles dayes: so that whatever blame, charge, or re∣proch is cast upon the Clergie or Church of England, must equally lie upon all Christian Churches, since the first complete and setled constitution of any Church.

I know the mouths of some men, like moths, and their tongues, like worms, are prone to corrode by infinite scruples, scandalls and reproches, all the beauty of the Church of England, with all the me∣rit and honour of its Clergie: but (blessed be God) we stand or fall with the Catholick Church of Christ, with the whole order, race and Apostolick succession of Christian Bishops and Presbyters: we more fear the rudeness and heaviness of mens hands, than the sharpness of their wits, or weight of their arguments, which are as spiteful, and yet as vain, as the vipers biting of the file; when from some Mini∣sters personall failings, they fasten their venomous teeth upon the whole state and constitution of the Church of England.

In whose behalf I am neither afraid nor ashamed to appeal to you (my most honoured countrey-men) as the nearest and best Judges in the world of this matter: First, as to the Church of England in its godly care and Christian constitution, whether you do believe, or really find, that in any thing it hath been wanting which is necessary for the good of your souls: Next, as to the Bishops and Ministers of En∣gland, whether (abating personall infirmities) they have not general∣ly been, ever since the Reformation, both able and faithfull in the work of the Lord; whether (as Mr.* 1.269 Peter du Moulin confesseth) you and your fore-fathers do not chiefly owe to them both the beginning and continuance of the Reformed as well as Christian Religion, next un∣der the mercy of God, and the care of your pious Princes; whether the tenuity or weakness of some Ministers, who had less abilities, and perhaps too little incouragements, were not abundantly suppli∣ed by the eminent sufficiencies of many others: and if every Diocese had not an excellent Bishop at all times, or every Parish enjoyed not a very able Preacher; yet I am sure neither of the two Provinces in England, nor any one County ever wanted, since the Reformation, either excellent Bishops or excellent Preachers in them, to a far greater store than was to be enjoyed in Primitive times, when Dio∣ceses were larger, and petty Parishes not at all in the Church of Christ.

So then I may justly quere, whether one odious century of Ministers, (branded (some of them) for scandalous, because they were more exactly conform to the Laws and Customes established in the Church of England) were a just ground to reproch the whole Clergie, or to abo∣lish the order, function and succession, both of Bishops and Presby∣ters, which some men aim at (officious compilers of that uncomely Cent••▪)

Whether they might not with as much truth and more reason have enumerated the scandalous livings of England, as so many not convicted but supposed scandalous Ministers; many of whose main∣tenance was worse than their manners, and more unworthy of their profession:

Whether any thing truly objectable against any Bishop or Mini∣ster of England (as scandalously weak, wicked and unworthy) may not with as much more truth be objected against their severest ene∣mies.

No man in England, not grosly ignorant, or passionately impotent, can deny what I here affirm and proclaim to all the world, That the Clergie of England, both Governours and governed (taking them in their integrality or unity, as they were esteemed a third estate in the Body politick, or as an Ecclesiasticall fraternity and corporation) have been not onely tolerable, but commendable, yea admirable instru∣ments of Gods glory, and the good of mens souls, in this Church and Nation:

That as they did at first in the morning of the Reformation, so ever since, during the heat and burthen of the day, they have with great learning and godly zeal, with Christian courage, constancy, integri∣ty and wisdome, every way asserted, vindicated and maintained the truth, purity and power, also the peace, order and honour of Chri∣stian and Reformed Religion, against Atheists and Infidels, against the superstitions of the Romanists on one side, and the factions of the Schismaticks on the other.* 1.270 Nor have they onely built with the trow∣el, but fought also with the sword of the Word. What Giantly error, what Papal Goliah hath ever appeared defying this Reformed Church, whom some excellent Bishops, and other learned Divines who were Episcopal, have not encountred, prostrated, confounded and be∣headed? the spoiles and trophies of them are still extant in their works, as eternall monuments of the incomparable prowess, worth and merit of the English Clergy.

What wholsom, saving and necessary truth did they ever wilfully deprive You of? In what holy institution and ordinance of Jesus Christ have they ever conspired to defraud or diminish you? In what holy work or duty have they come short of any? In what ex∣cellent doctrine, gift, grace, or vertue have they been so defective, as not to give your forefathers, your selves, and all the world, most illustrious proofs and generous examples?

To which testimony no ingenuous, knowing, and conscientious Christian can deny his assent, if he hath ever made use of their ex∣cellent lives or labours; to which (as I formerly touched) God him∣self hath set to the broad seal, and great witnesse of his own Spirit, upon the hearts and consciences of many thousands, both still living, and long ago dead. These, at the grand Assize, or day of Gods righteous judgement, will (I am confident) highly justifie before men and An∣gels the Church of England, and its Clergie or Ministry, as blessed means of their salvation: these will convince the gainsayers, ene∣mies,

blasphemers and destroyers of this Church, and its Ministry, of their envy, partiality, blindness, unthankfulness, and malice; al∣so of their unreasonable lusts and injurious passions: for nothing but such black and hellish clouds, could ever hinder men, after an hun∣dred years experience, from seeing, owning, esteeming and enjoying so great and glorious a light of grace and mercy, truth and peace, as hath shined in the Church of England, ever since the Reformation, while the golden Candlesticks were unbroken, the beautifull order and proportion of their branches unconfounded, the burning lamps of Bishops and Presbyters in them either not wholy extinguished, or not snuffed so close as might put them quite out, in respect of that pristine beauty and lustre, love and honour, which they formerly en∣joyed and deserved in this as all well-composed Christian Chur∣ches.

What wise and gracious Christian (comparing, as the builders of the later Temple, former times with these) doth not with sadness of soul see and confess, that the generall state of this Church, the visible face of the Christian Reformed Religion, the tempers of mens hearts, and the pra••••ses of their lives, were heretofore, both as to truth, or∣der and peace, to piety, morality and charity, incomparably beyond what now they commonly are, or are like to be, while so much emu∣lation, faction and confusion prevail among us, which are the dry nurses of ignorance, Atheism and irreligion? Blessed be God, in for∣mer times, while worthy Bishops presided, and discreet Presbyters as∣sisted them in the great work of teaching and governing the Church of God in Eng. O what beauty, what order, what harmony, what unity, what gravity, what solidity, what candor, what charity, what sobriety, what sanctity, what sincerity, what improvements, what perseverance, what correspondency, what constancy was there generally to be seen among Christian Pastors, and true Professors under their potent Mi∣nistry and prudent inspection!

Who is able to express or conceive (unless he had some experi∣ence of those blessed times and tempers) what sound and judicious knowledge, what fruitfull faith, what hearty love, what discreet zeal, what severe repentings, what fervent prayers, what earnest sighs, what godly sorrows, what unfeigned tears, what just terrours, what unspeakable comforts, what well-grounded hopes, what spiri∣tuall joyes, what heavenly meditations, what holy conversations, what humble softnesses, what diligent assurances, what longing de∣sires, what unwearied endeavours, what patient expectations, what tender compassions, what meekness of obedience, what conscienti∣ous submissions were observable in the general frame of good Chri∣stians carriage, as to God and their Saviour, so to their Superiours, both Civil & Ecclesiastical, in order to their own souls and their neigh∣bours good? And all this blessedness was enjoyed while some mendid pitifully complain, that a few Ceremonies pinched their consciences; that a white garment dazeled their eyes; that the ancient & transient signe of the Crosse crucified both the Sacrament and their senses;

that kneeling at the Communion bowed down their souls even to the ground; that the devout Liturgie loaded their spirits; that grave & god∣ly Bishops pressed Church-order and Discipline too hard upon them.

Yet then (even then) it was, that Learning flourished, Knowledge multiplied, Graces abounded, excellent preaching thrived, Sacraments were duly administred and most devoutly received, the fruits of Gods Spirit were every way mightily diffused, Justice and common honesty were practised, hospitable kindness exercised, Christian charity maintained, plain-heartedness and good works abounded; without any such crafts and policies, such frauds and factions, such jealousies and distances, such malice and animosities, such rudeness and dis∣orders, such insolencies and hypocrisies, such indignities and diminuti∣ons, as are now of later years generally cast upon the Reformed Reli∣gion, and those Preachers of it that adhere to the constitution and communion of the Church of England; who are implacably maligned by those men, who in persecuting and oppressing them and this Church, do boast as if they had done God very good service, and high∣ly advanced the interests of Jesus Christ.

Which Themselves will then begin to doubt and disb••••ieve, when the heat of their passions is allayed, when their popular falla∣cies and froths are vanished, when their secular designes are frustrated, when their high metal is abated, when their strength be∣gins to fail them, when their sectators, flatterers, feeders and abet∣tors are scattered from them, when the tide of successes is come to its ebb, when the terrours of death are upon them, when their consci∣ences shall give them a true and impartiall prospect of their actions and passions, when they shall see how little holy fire there was a∣midst so great a smoke, how much dross and trash hath been their su∣perstructures, how much their pragmatick spirits have ruined, how little they have edified, as to any thing of true, serious, solid and usefull Religion, beyond what was formerly enjoyed to a satiety in England, while they make it their master-piece of piety and reformati∣on, utterly to debase the Clergie, to divide Christian people, and to demolish the whole frame of the Church of England. The great day of burning and refining will best discover and determine what the hearts and works, the purposes and practises of such men have been.

Mean time, that I may not be deceived in my own perswasions or prejudices (who possibly may be partiall to my mother the Church of England,) I crave the favour of your upright judgement, as wise Gentlemen and worthy Christians; who, remotest from all designs and discontents, have most impartially observed the rise and progress, the variations and depravations, the folly and fury, the divisions and confusions of some mens spirits and practises in England (who have earnestly sought, and still do, to obtrude their fancifull, deformed and many-formed Reformations upon this Church, as much, God knows, against Her will, as a lothsome potion is against the stomack of an healthfull patient.)

Do you, O my noble Countrey-men (bona fide) (apart from fears

and flatteries, which are below persons of true honour and piety) do you in earnest find the temper and constitution of Religion, as Chri∣stian or Reformed, either its inward power, or its outward polity, any way bettered and advanced in this Nation, as to the visible form of it, in essentials or ornamentals, in Doctrine or Discipline, in faith or good works, in profession or reputation, in order or peace, in solidity or decency, in authority or charity? Do you find it in your own pre∣sent comforts and enjoyments, or in your hopes of after-blessings upon your posterity?

If I had the opportunity to see your faces (O honoured Gentlemen and beloved Countrey-men) I should (no doubt) easily discover by the clouds and dejections of your looks, what your thoughts, fears, griefs and sympathies are, in the behalf of the Reformed Religion, and the present state of the Church of England.

While some of Her destroyers walk with haughty looks, trium∣phant spirits, and threatning eyes; You are full of tears, sighs and sorrows, to see the Church of England (sometimes so amiable, ve∣nerable and formidable, for the beauty, authority and majesty of Christian and Reformed Religion in it) so much now divided, im∣paired, debased, deformed, and in danger to be destroyed. And this, after so many publick protestations, so many specious pretensions, so many pious precipitations, so many Parlamentary heats and votes, Ordinances and Acts, to maintain the true Religion, established in the Church of England. After all which, little other effects appear, save onely these: the hypocrisie, formality, coldness and unprofitableness of some Christians, have been punished by the rudeness, rashness, fan∣cifulness and uncharitableness of others; who neglecting cordially to advance the great and joynt interests of Gods glory, this Churches peace, their own and others souls good, have rather raised, fomented small factions, and carried on the poor concernments of different and divided parties, in order to their own private profit and sinister advantages.

Hence, hence these luxations, distortions, dislocations, weaknes∣ses, deformities, and almost dissolutions, which have befaln the Church of England, and the Reformed Religion, once happily establi∣shed, professed and prospering in it; which pejorations, as to the pie∣ty, peace and honour of this Nation, no man that hath eyes to see, and a heart to be sensible of, can behold, without sad and serious de∣ploring:

While he sees, not onely the outward order, polity and harmony of Religion worsted, torn and shattered; but the inward bands of Christian love and charity so ravelled, broken and cut asunder, that almost all people in all places, in Cities, in Parishes, in Families, in Churches, are full of bitter feuds, envies, enmities, animosities and Antipathies. Christians of different principles and parties do not love the presence or aspect of each other; they look with jealous, supercilious, contemptuous, evil eyes upon one another; they do not willingly meet in one place, nor correspond in civil affaires. As

for religious unity and mutual society, they perfectly abhor (as needles touched with the different poles of the load-stone) any communion with one another in any sacred duties and Christian mysteries: they thunder out Anathema's against each other: they have different Chur∣ches or Bodies, different Ministers and Bishops, different designs & in∣terests, different spirits and principles; each studying as much to de∣press and destroy their rivals and dissenters, as to advance their own sides and parties; which dream much more of swords and pistels, of fights and victories, of blood and vastation, whereby to set up that Empire and dominion which each affects in their new wayes of Religion, than of humility, obedience, charity, and other Christian graces.

The Evangelicall exhortations of Christ and his blessed Apostles to all Christians,* 1.271 to love one another, to live in peace, to be of one heart and one mind in the Lord,* 1.272 to speak the same things, to walk worthy of their holy calling,* 1.273 to keep the unity of the spirit in the bond of peace, to be gentle, meek, courteous, tenderly affected, forbearing, forgiving one another; these holy charms, these pious and pathetick conjurings, these divine prayings, and charitable beseechings, are much forgotten. Those Scriptures which joyn faith and repentance, zeal and meekness, righteousness and true holiness, piety and charity, patience and perseverance together, are practically interpreted, as if they were meer Apocrypha, unfit rules, blunt tools, weak engines, to carry on the great designs that some pretend for Christ and His Saints; who take their modell for a new Jerusalem, more out of the dark descriptions of the Apocalyps, than out of the clear revelations of all the Gospels and Epistles.

So that Christian & Reformed Religion being very much resolved in∣to fancy and faction, there must necessarily follow great abatings, not onely of Christian charity, but even of morality; infinite degenera∣tings, as of mens passions and affections, so of their actions, from Chri∣stian sincerity to hypocrisie, from common equity and humanity, to mutual insolencies, animosities, cruelties. Plead to some men Scri∣ptures or Statutes, lawes of God or man; they reply, Providences, Power, Successes: urge the commandements of the second Table, the holy Precepts, the humble, meek and orderly examples of Saints in Old or New Testament; there are that retort new lights, inward di∣ctates, spiritual liberty, special impulses, extraordinary cases.

In which they hold, as once a person of very supercilious gravity, also of versute and vertigenous policy, (a true Protestant Preacher, who had passed through all shapes, Episcopall, Presbyterian, Inde∣pendent, and is now ready for the metamorphosis of a Lutheran Super∣intendency;) he told me as his opinion, That it is in many cases lawful for Moses to do what Pharaoh may not; and for the Israelites to do what the Egyptians (as men) might not do: that there are (after the Gnostick principles,* 1.274 which Irenaeus tells us of) Gospel-liberties, which holy men may sometimes take upon heroick motions, and extraordi∣nary impulsions upon their spirits & fancies, which those that are yet under legall bondages and restraints may not venture upon, nor are

capable of, because they (are psychici, not pneumatici, they) may have principles of law and reason, but have not the privy seal or war∣rant of Gods Spirit dictating or moving within them. This was an∣swered to me by that sage Dictator, whose answers have more of the Heathen oracles ambiguity, than of divine infallibility; when I sillily urged those fixed rules of justice, and unflexible bounds of equity and charity, of righteousness and true holiness, which I (simply) con∣ceived were impartially given in the written Word of God to all man∣kind, and specially to all Christians, to whom that Word is now de∣livered, and owned by them, as onely able to make the man of God perfect to every good word and work. Certainly it was ever estee∣med strange Divinity among Orthodox Christians, to hold, that there are some special indulgences and providential temporary dispensations given to some sort of Christians above others, to act at some times and conjunctures, in such wayes as themselves must needs confess to he, by the clear letter of the Law and word of God, injurious, unjustifi∣able and unwarrantable, that is, in plain terms, unlawfull, wicked and abominable: which evils ought not in any case to be done that good may come thereby, no more than Lot's daughters might lie with their father, to prevent their barrenness, or the defect of poste∣rity.

Hence have followed those strange rapes, which some mens lusts have endeavoured to commit upon the Christian and Reformed Reli∣gion, against the known lawes both of God and man: hence those pre∣sumptuous sins, those enormous impieties, for which no Apology, but made and affected necessity, is alledged, which none but God Almigh∣ty can convince, confute and revenge: hence those convulsions, fain∣tings, swoonings and dyings, which are befaln the Church of En∣gland, and its holy profession, the Reformed Religion; which hereto∣fore was a pure and unspotted Virgin, free from the great offence, constant to her principles and duties both to God and man, alwayes victorious by her patience. This seems now besmeared all over with blood; this is sick, deformed and ashamed of her self: so many san∣guinary and sacrilegious spirits pretend to court and engross her; such foul spots are found upon Her, which are not the spots of Gods chil∣dren, & which no nitre, no sope, no fullers earth, no palliations or preten∣sions of humane wit, policy, or necessity, can wash away, or make clean, til He plead Her cause, & take away Her reproch, whose love induced him to shed his own precious blood for his Church; a noble, eminent, uniform and beautifull part of which, I must ever own the Church of England to have been.

Of whose former holy and healthfull constitution I am daily the more assured, by those modern eruptions and corruptions, defections and infections, errours and extravagancies, blasphemies and impu∣dicities, which have so fiercely assaulted and grievously wasted the Truths, the Morals, the Sanctities, the Solemnities, the Mysteries and Ministrations, the Government and Authority, the whole Order and Constitution of the Church of England: clearly evincing to me,

that this Church was heretofore not onely tolerably, but most com∣mendably reformed, and happily established upon the pillars of piety and prudence, verity and unity, purity and charity. Nor do I doubt but the blessed Apostle S. Paul, with all those Primitive planters and Reformers of Churches, would have given the right hand of fellow∣ship to the Christian Bishops, Presbyters, and people of this Church of En∣gland, cheerfully communicating with us in all holy things, blessing God,* 1.275 and greatly rejoycing to have beheld that power and peace, that stedfastness and proficiency, that beauty, order and unity, which was so admirably setled, and happily preserved many years in this Church, by the joynt consent and suffrage of the Nation; Princes, Parlaments and People cheerfully giving up their names to Christ,* 1.276 and willingly yielding themselves to the Lord, and to his Ministers. Nor do I be∣lieve those Primitive and large-hearted Christians,* 1.277 who brought the price of their estates, and laid it down at the Apostles feet, testi∣fying their esteem of all things but as loss and dung in comparison of the excellency of the knowledge of Jesus Christ, that these would have ever repined or envied at the riches, plenty, civil honours, peace and prosperity, wherewith the Governours and Ministers of Christs Church were here endowed. No, those first-fruits of the Gospel had too good hearts to have evil eyes, because the eyes of Princes,* 1.278 Peers and people had been good to the Clergie, investing them with that double honour, which the Spirit of God thinks them wor∣thy of,* 1.279 while they rule well, and labour in the Word and Doctrine; so as the godly Bishops and Presbyters of the Church of England did a∣bundantly,* 1.280 since the Reformation: nor was their labour of love in vain in the Lord.

What was really amisse or remisse in any Ministers, as to their minds or manners, (as some Errata's we find even in those Pastors and Churches which were of the Apostolicall print, the very first & best Edition) certainly there wanted not sufficient authority and wisdom, skill or will, in the Governours of Church and State, to have reformed all things in such a way of Christian moderation, as should have gra∣tified no mens envies, revenges, ambitions, covetousness, and the like inordinate passions; but have kept all within those bounds of pi∣ety, justice, charity and discretion, which would have satisfied all wise and honest mens desires and consciences.

Such an Apostolical spirit and method of Reformation, as would have cleared the rust, and not consumed the metall, sodered up the flaws, but not battered down the whole frame of so goodly a Church; this spirit might have mended all things really amiss in England, at a far easier and cheaper rate,* 1.281 than either calling for fire from heaven, or cal∣ling in the Scots to quench our intestine flames with oyl. To purge the English floor from all chaff, there was no need to raise up such fierce winds, as the Devil did when he overthrew the whole house, and op∣pressed all Jobs children with the rubbish and ruine both of super∣structures and foundations.* 1.282

No work requires more wary, wise, and tender hearts and hands

too, than Church-work, or that which men call Reformation of Religi∣on, which easily degenerates to high deformities, if bunglers, that are rash, rude, deformed and unskilfull, undertake it. Nothing is more obvious, than for Empiricks to bring down high and pletho∣rick constitutions to convulsions and consumptions, by too much letting blood, and other excessive evacuations: those are sad purgati∣ons of Churches, which with threatning some malignant humours, do carry away the very life, spirit, and soul of Religion, the whole order, beauty, unity and being of a Church, especially so large, so famous, so reformed, so flourishing an one as the Ch. of Engl. was; which some mens ignorance, malice and excess hath a long time aimed at, impati∣ent not to forsake, yea and quite destroy both It and all its true Mi∣nisters, to whose learning and labours they owe whatever spiritual gifts, Christian graces, priviledges or comforts they can with truth pre∣tend to. All which, I believe, they have not much bettered or increa∣sed since their rude Separations and violent Apostasies, by which they have shewed themselves so excessively and unthankfully exaspera∣ted against the Fathers that begat them, and the Mother that bare them; more like a generation of vipers, full of poysonous passions,* 1.283 which swell the soul to proud and factious distempers, than like truly humble, meek and regenerate Christians, who cannot be either so un∣holy, or so unthankfull, as to requite with shame, despite and wounds,* 1.284 the womb that bare them, and the breasts that gave them suck; not fee∣ding them with fabulous Legends, superstitious inventions, or meer humane Traditions, but with the sincere milk of Gods word,* 1.285 as it was contained in the holy Scriptures, which were the onely constant foun∣tain from whence the Church of England drew and derived both its Doctrinals and its Devotionals, its Ministry and Ministrations.

Of which truth, having such a cloud of witnesses, so many pregnant and undeniable demonstrations before God and the world, before good Angels and Devils, before mens own consciences in this Church, and before all other reformed Churches round about: I sup∣pose these are sufficient Testimonies in the judgement of You (O my worthy Countrey-men) and of all other sober Christians, to vindicate the Church of England, that it never deserved, either of Princes, Par∣laments, or People, so great exhaustings and abasings, as some men have sought to inflict upon Her.

Over which no tongue is so eloquent, no pen so pathetick, as to be able sufficiently to express, eye no so melting, as to weep enough, no heart so soft and diffusive of its sorrows, as worthily to lament, when they consider that wantonness of wickedness, that petulant im∣portunity, that superfluity of malice, that unsatisfied cruelty of some men, who have endeavoured to cast whole cart-loads of injust repro∣ches, vulgar injuries, and shameful indignities upon the whole Church of England, seeking to bury with the burial of an Asse, either in the dunghill of Papall pride and tyranny, or popular contempt and Anarchy, all its former renown and glory, its very name and being, together with the office, order, authority, distinction and succession of its An∣cient,

Apostolick, and Evangelical ministery, which hath been the savour of life unto life,* 1.286 the mighty power of God to the conversion and salvati∣on of many thousand souls in the Church of England.

Whose sore Calamities and just Complaints having thus far pre∣sented to Your consideration and compassion; it is now time for me to enquire after the causes and occasions of its troubles, miseries, con∣fusions, and feared vastations; in order to find out the best methods and medicines for Her timely cure and happy recovery, if God and man have yet any favour or compassion for Her.

The end of the first Book.

Notes

• * 1.1

  The Name and Thing: the Title and Truth of the Church of Eng∣land asserted▪
• * 1.2

  Eph. 3.30.
• * 1.3

  Hos. 1.10.
• * 1.4

  Rom. 2.28. Asserimus, Ec∣clesiam visibi••ē in S Scriptura descriptam, non tantum fuisse parochialem, seu particularem; sed esse etiam Ecclesiam quandam Natio∣nalem, unius gentis aut regni; quae constatex diversis & multis Eccles••is Parochialibus uno regimine Ecclesiastico junctis, mutua communione & societate Ecclesiastica visibili inter se devinctis. Apol∣lonius Consid. c. 3. Ass. 2.
• * 1.5

  Suam utilita∣tem potiùs con∣siderantes, quàm unitatem Ecclesiae, &c. Iren. l. 4. c. 62.
• * 1.6

  Damasus of Rome, Aurelius of Carthage, Ca∣linicus of Pelu∣sium, are called Bishops of the Catholick Churches in those Cities, by Eusebius, Socrates, Sozomen, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Euseb. l. 4. Hist. c. 16.
• * 1.7

  Rom. 16.5. Col. 4.15. 1 Cor. 16.19.
• * 1.8

  Ubi tres Eccle∣sia est, licèt lai∣ci. Tertul. Ecclesiae entita∣tivae, non orga∣nicae: materia∣lite••, non forma∣liter ecclesiae.
• * 1.9

  Paroeciarum in quibus conve∣nitur numerus accidentaria res est, nihil ad ec∣clesiae parti∣cularis essen∣tiam perti∣nens; quae uni Presbyterio sub∣juncta, sacros conventus plu∣ribus locis aut uno potest agi∣tare. Bucer. de gubern. eccl. p. 10. Corpus sumus de conscientia religionis, & disciplina unitate, & spei foedere. Tertull. Apol. c. 39.
• * 1.10

  Luke 15.10.
• a 1.11

  2 Cor. 8.5.
• b 1.12

  Zach. 2.11.
• c 1.13

  Ps. 72.11, 17. All nations shall serve him. Isa. 52.10, 15. c. 66.20.65.1. He shall sprinkle many nations. Zach. 2.11. And ma∣ny nations shall be joyn∣ed to the Lord in that day, & shall be my people. Isa. 55.5. Thou shalt call a nation whom thou knowest not, and nati∣ons which knew not thee shall run unto thee. Mat. 21.43 Ro. 10.19.
• d 1.14

  Ecclesia in Episcopo & cle∣ro, & in omni∣bus stantibus est constituta. Cyp. ep. 27. Radi•• Christi∣anae societatis per sedes Apo∣stolorū & suc∣cessiones Episco∣porum certâ per orbem propaga∣tione diffundi∣tur. Aug. ep. 42.
• a 1.15

  1 Tim. 1.3. I besought thee to abide still at Ephesus, that thou mightest charge, &c. Tit. 1.5. For this cause I left thee in Crete.
• b 1.16

  2 Phil. 25. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 2 Cor. 8.23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.17

  Rev. 2. & 3. ch. See the Pri∣mate of Ar∣magh's dis∣course of the Lydian or Pro∣consular Asia.
• * 1.18

  Ecclesiae salus in summi sa∣cerdotis digni∣tate pendet, cui si non exors quaedam & ab omnibus emi∣nens detur pote∣stas, tot in Ec∣cles••is efficien∣tur schismata quot sacerdotes. Hier. advers. Lucis.

  Quia principa∣li successione absistunt. Iren. l. 3. c. 40.
• * 1.19

  Ne{que} enim ali∣unde Haereses obortae sunt, aut nata schismata, quàminde, quod sacerdoti Dei non obtempera∣tur; nec unus in Ecclesia ad tempus sacer∣dos, & ad tem∣pus judex, vice Christi cogita∣tur. Cyp. ep. 55.
• * 1.20

  Summum futu∣ri judicii prae∣judicium. Tert. Apol. c. 39.
• * 1.21

  Cant. 6.4, 1••.
• * 1.22

  Qui non parti∣cipant Spiritū, ne{que} à mamillis matris autriun∣tur in vitam, ne{que} percipiunt de corpore Chri∣sti procedentem nitidissimum ••••ntem, &c. pu∣tidam bibu••t aquam, &c. Ir••n. l. 3. c. 40.
• a 1.23

  1 Cor. 4.15. Summus sacer∣dos qui est Epi∣scopus. Tert. de bap. c. 17.
• * 1.24

  Tot in Ecclesiis effic••ētur schis∣mata, quot sa∣cerdotes, nisi E∣piscopo exors quaedam & ab omnibus emi∣nens detur po∣testas. Hieron. adv. Lucif.
• * 1.25

  Judicabit Do∣minus eos qui schismata ope∣rantur, qui sunt immanes, non habentes Dei dilectionem, su∣am{que} utilitatem potiùs conside∣rantes quàm u∣nitatem Ecclesiae, propter modicas & quaslibet causas magnum & gloriosum Christi corpus conscindunt & dividunt, & quantum in ipsis est interficiunt, pacem loquentes & bellum operantes, veri liquantes eulicem, & camelum de∣glutientes. Nulla enim ab eis tanta potest sieri correptio, quanta est schismatis pernicies. Iren. l. 4. c. 62.
• * 1.26

  C••imus in coe∣tum & congre∣gationem, ut ad Deum quasi manu f••cta pr••ca••ionibus ambiamus o∣ra••••es. Tertul. Apol. c 39.
• * 1.27

  Ecclesias vocat Tertullianus e∣tiam eas, quae ordinis conses∣sum non habe∣bant: ubi quis{que} sacerdos erat si∣bi; quorum erat 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

  At excommuni∣care non com∣mune est; sed proprium coetus habentis ordinē. Grot. Appen. de Antichrist.
• * 1.28

  Mar. 3.24.
• * 1.29

  Si duo unani∣mes tantum possunt, quid si unanimitas apud omnes es∣set? quid si se∣cundum pacem quam Dominus nobis dedit, universis fra∣tribus conve∣niret? Cyp. ep. 8.
• * 1.30

  Gen. 26.4.
• * 1.31

  2 Sam. 10.4.
• * 1.32

  Primitive Pi∣ety and Pru∣dence utterly against Schis∣matick divi∣ding or min∣cing of Chur∣ches into small bodies or parcels.
• a 1.33

  Age jam qui voles exercere curiositatem in negotio salutis tuae, percurre ec∣clesias Aposto∣licas, apud quas ipsae adhuc Ca∣thedrae Aposto∣lorum suis locis praesidentur; apud quas ipsae Authentic•• li∣terae recitantur. Tert. de praes. c. 30. Ecclesia, ab ipso Christo in∣choata, per Apostolos pro∣vecta, certâ successionum serie usque ad haec tempora to∣to terrarum orbe dilatata. Aug. l. 28. cont. Faust.
• b 1.34

  Act. 1.17, 20
• c 1.35

  Episcopi per omnes provin∣cias & sin∣gulas urbes or∣dinati sunt, in aetate antiqui, in fide integri, in pressurâ probati, in per∣secutione proscripti, &c. Cypr. ep. 52.
• d 1.36

  Hoc negotium est illis, non ethnicos convertendi, sed nostros evertendi: Ita fit ut ruinas facilius operentur stantium aedificiorum, quam extructiones jacentium ruinarum. Tert. de praes. ad. Hae.
• * 1.37

  Eph. 4.3.
• * 1.38

  Acts 20.28, 29, 30.
• * 1.39

  Rom. 16.17.
• * 1.40

  1 Cor. 1.10.3.3.
• a 1.41

  1 Cor. 3.3.
• b 1.42

  Sophistae magis ver∣borum, quàm discipuli veri∣tatis. Irenaeus.
• c 1.43

  Qui à princi∣pali absistunt successione, quo∣cunque loco colliguntur, su∣spectos habere oportet, ut vel haereticos & malae sententiae, vel scindentes, & elatos, & sibi placentes; omnes isti deci∣dunt à veritate, sophistae magis verborum esse volentes, quàm discipuli veritatis. Irenae. l. 4. c. 43. & lib. 3. c. 40. Jampridem per omnes provincias & per singulas urbes ordinati sunt Episcopi, in aetate antiqui, in fide integri, ••n pressura probati, in persecutione proscripti. Cypr. ep. 52.
• d 1.44

  Iren. l. 5. c. 33. Irenaeus vir Apostolicorum temporum, Papiae discipulus, Polycarpi amicus, & Episcopus ecclesiae Lugdun. Hieron. Catalog.
• * 1.45

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 2 Cor. 3.1.
• * 1.46

  Jude 3.
• * 1.47

  Eph. 4.4.
• * 1.48

  Corpus sumus de conscientia religionis, & disciplinae uni∣tate, & spei foedere. Tert. Apol. c. 39.
• a 1.49

  Eph. 4.4, 5, 6.
• * 1.50

  Heb. 13.17.
• * 1.51

  Col. 2.1. Acts 20.38.
• * 1.52

  Sicut Smyrnae∣orum ecclesia habens Poly∣carpum à Jo∣hanne con∣stitutum re∣fert; sicut Roma∣manorum Cle∣mentem à Pe∣tro ordinatum edit; perinde utique & cae∣terae exhibent (ecclesiae) quos ab Apostolis in Episcopatu constitutos A∣postolici se∣minis traduces habent. Tert. de Praes. c. 32.
• b 1.53

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clem. ep. ad Corinth. 1. p. 53.
• * 1.54

  Gal. 5.20. 1 Cor. 12.25. Phil. 3.2. Heb. 10.25.
• * 1.55

  1 Cor. 12.15.
• * 1.56

  Magnum & gloriosum Chri∣sti corpus con∣scindunt & di∣vidunt, & quantum in ip∣sis est interfi∣ciunt. Irenae. l. 4. c. 62.
• * 1.57

  1 Pet. 5.13.
• * 1.58

  Isa. 65 5.
• * 1.59

  Mat. 18.20.
• a 1.60

  So Tertul. of the Mar∣cionite Churches: Habent eccle∣sias, sed suas, tam praeposteras quàm adul∣teras: Quarum si censum re∣quiras, saci∣lius Apostaticū invenias quàm Apostolicum; Marcione sci∣licet conditore, vel aliquo de Marcionis ex∣amin••: faciunt favos & vespae, faciunt eccle∣sias & Marci∣onitae. Li. 4. c. 5. adv. Marcion.
• * 1.61

  Judicabit Do∣minus eos qui schismata ope∣rantur, non ha∣bentes dilectio∣nem, suam{que} u∣tilitatem potius considerantes quàm unitatem ecclesiae. Iren. l. 4. c. 62.
• a 1.62

  1 Cor. 3.3.
• b 1.63

  Jude 19.
• * 1.64

  Psal. 133.1.
• * 1.65

  Ignat ep. ad Romanos.
• * 1.66

  The Urbica∣rian Region in which the Praesectus urbis did exercise his jurisdicti∣on, extended to 100. miles about the ci∣ty, in which there were 69 Bishops under the Bishop of Rome. Vid. Prim. of Arm. the orig. of Metropoli∣tans.
• * 1.67

  Acts 21.18.
• * 1.68

  Act. 1.20.
• * 1.69

  1 Pet. 2.9.
• * 1.70

  The present afflictions of the Church of England no argument a∣gainst Her Nationall and well-Reform∣ed Constitu∣tion.
• a 1.71

  Jer. 1.14. Ab aquilone exardescent mala super omnes habita∣tores terrae: Septentrionalis regio, officina hominum, Gen∣tibus Australi∣bus infesta; un∣de in proverbi∣um exiit, Omne malum ab A∣quilone. Hiero.
• b 1.72

  Isa. 49.23.
• * 1.73

  1 Sam. 30.13.
• * 1.74

  Luke 10.33.
• * 1.75

  Psal. 74.4.
• * 1.76

  Gal. 4.26.
• * 1.77

  Psal. 35.16.
• * 1.78

  Zach. 1.15.
• * 1.79

  Psal. 137.7.
• * 1.80

  Isa. 34.4.
• * 1.81

  See Mr. R••y his Gemitus plebis, or Mournful com∣plaint in be∣half of the poor people of England, prin∣ted 1656.
• * 1.82

  The Church of England's Complaint.
• * 1.83

  Lam. 1.••2.
• * 1.84

  Psal. 55.12.
• * 1.85

  Erat ante in operibus fra∣trum candida ecclesia; nunc facta est in cruore Martyrum purpurea: Floribus ejus nec rosae desunt nec lilia. Certant nunc singuli ad utriusque honoris amplissimam dignitatem, ut accipiant coronas, vel de opere candidas, vel de passione purpureas. Cyp. ep. 9.
• * 1.86

  Isa. 1.2.
• * 1.87

  Isa. 1.2.
• * 1.88

  2 Tim. 2.15.
• * 1.89

  Heb. 5.10.
• * 1.90

  1 Pet. 2.25. Luke 6.13. Luke 10.1.
• * 1.91

  Act. 1.21.2.1.
• * 1.92

  Numb. 11.20.
• * 1.93

  Deut. 4 21.
• * 1.94

  Rev. 22.2.
• * 1.95

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.96

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.97

  1 Cor. 15.18.
• * 1.98

  1 Cor. 6.19.
• * 1.99

  Jer. 22.19.
• * 1.100

  See B. Ushers answer to the J••suits pray∣ing for the dead.
• * 1.101

  Psal. 153.1.
• * 1.102

  1 Cor. 14.40. 1 Cor. 14.33.
• * 1.103

  Rev. 2.14.
• * 1.104

  Gen. 9.22.
• * 1.105

  Mat. 13.25.
• * 1.106

  Epist. to Co••. Galat. Rev. 2. & 3. ch.
• * 1.107

  Psal. 44.19.
• * 1.108

  Micah 7.8.
• * 1.109

  Psal. 136.
• * 1.110

  Job 13.15. Jer. 17.14, 17.
• * 1.111

  The cruel and unjust enmity of some a∣gainst the Church of En∣gland.
• a 1.112

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Suet. in vita Tib. Neronis. Erat ei in oble∣ctamentis ser∣pens Draco, quem quum consumptum à formicis inve∣nisset, monitus est ut vim mul∣titudinis cave∣ret.
• * 1.113

  Pruritus dispu∣tandi scabies Ecclesiae.
• * 1.114

  Mat. 15.14.
• * 1.115

  Job 30.8.
• * 1.116

  Isa. 1.5.
• * 1.117

  The causeless malice and in∣gratitude of the Church of Englands ene∣mies.
• * 1.118

  Ezek. 47.4.
• * 1.119

  Mat. 8.25.
• a 1.120

  Ubi ecclesia, ibi & Spiri∣tus; & ubi Spiritus Dei, illic ecclesia, & omnis gra∣tia. Iren. l. 3. c. 40.
• b 1.121

  Judicabit eos (Deus) qui schismata ope∣rantur, qui sunt immanes; suam utilitatem potiùs considerantes, qu••m unitatem ecclesiae— propter modicas causas magnum & gloriosum Christi corpus conscindunt, & dividunt, & quantum in ipsis est interficiunt. Irenae. l. 4. c. 62.
• c 1.122

  1 Tim. 1.13.
• * 1.123

  Job 2.13.
• * 1.124

  Lam. 1.
• * 1.125

  Jer. 9.1.
• * 1.126

  Of the excel∣lent constitu∣tion of the Ch. of Engl. and her undeser∣ved calami∣ties.
• * 1.127

  Jer. 2.11.
• * 1.128

  Ad injuriam Deorum spectat rerum sacrarum irreverentia. Isid. è Var∣rone.
• * 1.129

  Deos peregrinos ne colunto. Lex 12. Tab.
• a 1.130

  Non tam A∣theus est qui Deos non agno∣scit, quàm qui agnitos contem∣nit. Sen.
• * 1.131

  Spiritus San∣ctus, Arrha in∣corruptelae, & confirmatio fi∣dei nostrae, & scala ascensio∣nis ad Deum: ubi enim Spi∣ritus Dei, illic ecclesia, &c. Iren. l. 3. c. 40.
• * 1.132

  1 Cor. 9.2. 2 Cor. 3.2.
• * 1.133

  Exod. 28.30.
• * 1.134

  Mal. 2.7.
• * 1.135

  1 Cor. 15: 1 Cor. 11.
• * 1.136

  1 Cor. 5.
• a 1.137

  1 Cor. 1.11.3.3.
• b 1.138

  1 Cor. 6.1.
• c 1.139

  2 Cor. 10.11, 12. ch.
• * 1.140

  Jude 18, 19.
• * 1.141

  Rev. 2.20.
• * 1.142

  2 Pet. 2.19. Tit. 1.10, 11.
• * 1.143

  1 Cor. 14.33.
• * 1.144

  Gen 18.32.
• * 1.145

  Jer. 5.4.
• * 1.146

  Pag. 16.
• * 1.147

  Dii aut non ha∣bentor, aut rite colantu••.
• * 1.148

  A further scrutiny and discovery of the Church of Englands mise∣ries and ene∣mies.
• * 1.149

  Zach. 11.10.
• * 1.150

  2 Cor. 5.20.
• * 1.151

  1 Cor. 12.18.
• * 1.152

  Rev. 15.6.
• * 1.153

  James 3.14.
• * 1.154

  1 Tim. 4.2.
• * 1.155

  1 John 3.12.
• * 1.156

  A generall Vindication of the Church of England's former excel∣lent Constitu∣tion, although it be now af∣flicted.
• * 1.157

  Jude 9.
• * 1.158

  Rom. 11.33.
• * 1.159

  Flagellat nos Deus, & eru∣dit nos. Dolor medicinalis est, non poena∣lis. Aug. de pec. mer. & re∣mis. c. 34. Disciplina Patris, non I••a judicis; amor corrigentis, non furor conteren∣tis. Greg. m.
• * 1.160

  Rev. 3.10.
• * 1.161

  Cai. Caesar succensens ei ob curam verren∣dis viis non ad∣hibitam, luto jussit oppleri, congesto per mi∣lites in prae∣textae sinum. Non defuerunt qui interpretarentur, proculcatam quando{que} Rempublicam in gremium ejus tanquam in tutelam deven∣turam. Suet. vit. Fl. Vesp.
• * 1.162

  Jam. 1.2.
• * 1.163

  Matth. 5.12.
• * 1.164

  Exod. 3.2.
• * 1.165

  Acts 7.55.
• * 1.166

  Cant. 2.2▪
• * 1.167

  Psal. 50.21.
• * 1.168

  Job 4.18.
• * 1.169

  Isa. 5.
• * 1.170

  Lam. 5.
• * 1.171

  Mat. 11.17.
• * 1.172

  Joel 2.31.
• * 1.173

  Heb. 11.37. Mat. 5.44. Acts 14.5. Joh. ep. 3.10.
• * 1.174

  Euseb. Hist. Eccl. l. 8. c. 1.
• * 1.175

  Successiones Episcoporum qui Apostolos sunt sequuti.
• * 1.176

  Under the Emperour Au∣relian, anno Christi 270, &c.
• * 1.177

  Res nost••ae nimia libertate in mollitiem & segnitiem dege∣nerarunt. Euseb. ib. Tanquam armis & telis. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.178

  Diocletiano Caes. Aug. super∣stitione Christi∣ana ubi{que} dele∣ta, & cultu De∣orum propaga∣to.
• * 1.179

  Temporum atro∣citas Scripto∣rum eloquenti∣am superabat.
• * 1.180

  Tunc avidiùs Martyria glori∣osis mortibus, quàm nunc Episcopatus pravis affecti∣bus quaere∣bantur. Sulpit. Sever. Eccl. Hist. de Diocl. pers.
• * 1.181

  Euseb. l. 7. c. 28.
• * 1.182

  Haeres••ôs autor ••b Antiochena, & Ecclesia Ca∣tholica quae sub coelo est uni∣versa, separatus est & excom∣municatus. Ib. Euseb.
• * 1.183

  Mr. Hooker's defense of the Church of En∣gland unan∣swered, and unanswe∣rable.
• * 1.184

  Hieraspistes pag. 259. An∣swer to the 5. Cavil against the Church of England.

  See M. Hookers Preface to his Eccl. Pol. p. 19. See Bish. Hall, Dr. Hammond, Dr. Taylor, Bochartus, &c. B. Andrews to P.M.
• * 1.185

  The excellent constitution of the Church of England, as to its Doctri∣nalls.
• * 1.186

  The Devotio∣nalls of the Ch. of Engl. asser∣ted.
• * 1.187

  Rom. 12.1.
• * 1.188

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ign. ep. ad. Magnes. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Just. M. Apol. 2. Communis ora∣tio voce Dia∣coni indicitur. Aug. ep. 119. ad Januar.
• * 1.189

  The matter of the English Li∣turgie.
• * 1.190

  1 Thes. 5 21.
• * 1.191

  Dan. 5.3.
• * 1.192

  Ezra 1.7.
• * 1.193

  Matth. 6.7.
• * 1.194

  Ephes. 6.18.
• * 1.195

  Matth. 6.9.
• * 1.196

  Lev. 6.13.
• * 1.197

  Ignatius ad Magnes. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Ne forte ali∣quid contra fidem vel per ignorantiam vel per minus studium sit compositum. Concil. Milevit. c. 12.
• a 1.198

  Liturgi ac pub∣licas vehementer probo, ut certius constet omnium inter se consensus, & ut obviam eatur desultoriae quorundum levitati qui novitates affectant. Calv. ep. ad Prot. Ang.
• b 1.199

  Ab ipsis Apostolorum temporibus. Aug. de bono pers. c. 13.
• * 1.200

  Vid. Canon. 103. Cod. Can. Afric. Eccl. in the fourth Centu∣ry. De precibus quae debent fieri ad altare, quae à sapientioribus collecti•• sunt dicentur. They condemned 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ Zonar. in Conc. Carthag. Can. 117.
• * 1.201

  Z••ch 4.10. Luke 18.11.
• * 1.202

  The Ceremo∣nies of the Ch. of England no meritorious cause of Her miseries.
• * 1.203

  Multa tolera∣mus quae non probomus Aug. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dionys. Alex. ad Novat. ep.
• * 1.204

  See Dr. Bur∣ges his Book of the Cere∣monies, and what K. James declared tou∣ching them, as the sense of this Church.
• * 1.205

  Isa. 1.11, 12, &c. Mic. 6.7, &c. Isa. 58.5, &c.
• * 1.206

  Mal. 4.2.
• * 1.207

  Gal. 5.15.
• * 1.208

  1 Cor. 14.33. & 40. Quod neque contra fidem neque contra bonos mores in∣jungitur, indis∣serenter est ha∣bendum, & pro eorum inter quos vivitur societate ser∣vandum ••st. Aug. ad Ja∣nuar. ep. 15. In rebus de quibus nihil certi statuit Scrip. divina, mos populi Dei, vel instituta majorum pro l••∣ge tenenda. Aug. ep. 36.
• * 1.209

  1 Cor. 14.32.
• * 1.210

  Just. M. Apol. 1. & 2. Tert. de Bapt. & de Coran. Mil. & alibi. Clem. Alex. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 4. Clem. Alex. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.211

  Quaest. ad Or∣thod. Res. 115. of Christian station in prayer. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. So Res. 118. of Christians worshipping toward the East; which customes they had from those that taught them to pray. Tertull. Apol. c. 16. Hence the suspicion of Christians worshipping the Sun; quod innotu••dit nos ad orientis regionem precari.
• * 1.212

  Graviter pec∣cant qui pro∣pter indifferen∣tes ceremonias turbant ecclesi∣as, damnant a∣lios, etiam principes & magistratus. Haeccine pietas quam jactamus? haeccine cha∣ritas quam de∣bemus fratribus & plebi? Zanc. de Redem.
• * 1.213

  Euseb. hist. l. 6. ••. 44.
• * 1.214

  Phil. 3.6.
• * 1.215

  Caro signatur ut anima muni∣atur. Tert. de Res. car.
• * 1.216

  Chrysostome speaking to Presbyters of Antioch, tells them, this is not their chief glory and crown, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Hom. 83. in Mat. Vid. Hieron. in Ezek. c. 44. & adv. Pelag. lib. 1. Quod Episcopi, Presbyteri & Diaconi in administratione sacrificiorum candida veste proces∣serint.
• a 1.217

  Acts 1.10. Rev. 4.4 & 15.6.
• b 1.218

  Mat. 17.2.
• * 1.219

  Sensi saepe, do∣lens & gemens, multas infirmo∣rum perturbati∣ones fieri per quorundam fra∣trum obstina∣tionem, vel su∣perstitiosam timiditatem, qui in rebus hujus∣modi — tam litigiosas exci∣tant quaestiones, ut nisi quod ip∣si faciunt nihil rectum existi∣ment. Aug. ep. 118.
• * 1.220

  Rom. 14.17.
• * 1.221

  Vincent. Lirin. cap. 23.24. Tentatio est po∣puli error ma∣gistri; & tantò major tentatio, quantò ipse est doctior qui er∣rat.
• * 1.222

  Praef••t. ad exercit. in Ann. Baron. Inter caetera mortalitatis in∣commod•• illud cens••n••ū, quod ad perniciosa & minùs hon••∣sta ultro populi accurrunt; ad bona & saluta∣ria rarus & lentus vel bono∣rum consensus.
• * 1.223

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Luk. 22, 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Mat. 26.20.
• * 1.224

  Socr. Eccl. Hist. l. 1. c. 5. Ruff. l. 1. c. 3. hist. Unus ex con∣fessoribus, sim∣plicissimae natu∣rae vir, & nihil aliud sciens nisi Jes. Christum & hunc cruci∣fixum.
• * 1.225

  Aug. ep. 118. c. 5.
• * 1.226

  Rom 14.6.
• * 1.227

  Psal. 105.5.
• * 1.228

  Prov. 3.5. Isa. 5.21.
• * 1.229

  John 10.22. 1 Mac. 4.56.
• * 1.230

  Second Obj. against the Church of Engl. from Church∣mens personal failings.
• * 1.231

  Rom. 14.
• * 1.232

  Isa. 1.5, 6.
• * 1.233

  Heb. 12.5, 6, &c.
• * 1.234

  1 Tim. 4.12.
• * 1.235

  Psal. 130.3.
• * 1.236

  2 Sam 16.
• * 1.237

  Rev. 2.1.
• * 1.238

  Gen. 44.16.
• * 1.239

  2 Cor. 5.19, 20
• * 1.240

  Numb. 20.12.
• * 1.241

  Isa. 1 13. Eccles. 5.1, 2.
• * 1.242

  Isa. 26.10▪
• * 1.243

  Ezek. 34.2.
• * 1.244

  Lev. 10.1. Rom. 12.1, 2.
• * 1.245

  Exod. 28.38.
• * 1.246

  Numb. 16.
• * 1.247

  Jerem. 15.19.
• * 1.248

  Isa. 2.20.
• * 1.249

  Ezek. 13.11.
• * 1.250

  Dan 9.
• * 1.251

  Phil. 3.9. Luke 17.10.
• * 1.252

  Acts 26.2.5.
• * 1.253

  Psal. 73.15.
• * 1.254

  Acts 22.22.
• * 1.255

  Curiosum genus ad cognoscendā vitam alienam, desidiosum ad corrigendam suam. Aug. conf. l. 10. c. 3.
• a 1.256

  John 8.7.
• * 1.257

  Acts 28.4.
• * 1.258

  Inde incipit be∣atitudo judicio divino, ubi aerumna aestima∣tur humana. Amb. off. l. 1. c. 16.
• b 1.259

  Heb. 12.5.
• * 1.260

  Nequaquam do∣lenda est affli∣ctio infirmita∣tum, quam in∣telligimus esse matrem virtu∣tum. Salvian.
• c 1.261

  Psal. 23.
• * 1.262

  Dan. 5.
• * 1.263

  Dominus pro∣bari familiam suam voluit; & quia traditam nobis divinitus disciplinam pax longa cor∣ruperat, ac••n∣tem fidem, & pae••e dixerim dormientem, censura coel••stis erexit. Cypr. de lapsis.
• * 1.264

  1 Cor 4 8, 9, &c.
• * 1.265

  1 Tim 5.19. Tit. 3.10.
• * 1.266

  Exod. 32.25.
• * 1.267

  1 Sam. 2.12.
• * 1.268

  Act. 1.17, & 20.
• * 1.269

  Scio eversio∣nem Papismi, & reformatio∣nem Ecclesiae Anglicanae, post Deum & reges, deberi praecipuè Episcoporum Doctrinae & industriae. Pet. du Moulin. ep. 3. ad episc. Wint.
• * 1.270

  Nehem. 4.17.
• * 1.271

  John 13.34.
• * 1.272

  1 Cor. 1.10.
• * 1.273

  Eph. 4.3. Coloss. 3.13.
• * 1.274

  Iren. l. 3. c. 15.
• * 1.275

  Col. 2.5.
• * 1.276

  2 Cor. 8.5.
• * 1.277

  Acts 4.34.
• * 1.278

  Matth. 20.15.
• * 1.279

  1 Tim. 5.17.
• * 1.280

  Phil. 2.16.
• * 1.281

  Luke 9.54.
• * 1.282

  Job. 1.19.
• * 1.283

  Mat. 3.7.
• * 1.284

  2 Tim. 3.2.
• * 1.285

  1 Pet. 2.2
• * 1.286

  2 Cor. 2.15.