CHAP. XVIII.

AFter the foundations of a true Christian Ministry are thus laid both for its Being,* which consists in reall abilities discovered, and in valid Authority conferred after the most venerable, Catholick and authentick custome of the Church,* which being conforme to the word of God, ought in such cases to be as a Law sacred and inviolable; after I have further set forth the wel-being of the Clergy, and in that of the whole Church, by sustaining able Ministers, in their severall degrees and stations, with such ingenuous maintenance as may become not onely the honor of the work and workmen, but the Glory of the Christians God, the love and value of their Saviour, and the beauty or majesty of the Church, in which they are employ∣ed in so sacred, solemn, publick and constant services, which ought in all reason and Religion to be kept up by all good Christians to some outward conspicuity and decency, as far as Gods indulgence affords men peace and plenty;

The next thing I humbly commend to the Noblenesse, Wis∣dome and Piety of my Country, for the further strengthning and preservation of the being and wel-being of this Church and its Chri∣stian Reformed Religion, both in Ministers and people, able Prea∣chers and honest Professors, is so to combine, cement and unite all worthy Ministers and other Christians in an uniforme and holy har∣mony of due subordination, holy discipline and decent Government, as may best keep them (by Gods blessing) from such fractures and factions, such schismes and swellings, such dashings and dividings against and from each other, as have of latter years not onely bat∣tered themselves and each other to great diminutions, weaknings and deformities, but they have crushed this whole Church, and crumbled its former intirenesse and amplenesse to so many broken bits and pieces,* through the impotent ambition of those Ministers or people, who being least apt or able, are most greedy to govern of themselves, and loth to be governed by others: which refracto•i∣nesse hath not onely defaced the beauty, and broken the unity of this Church, but further threatens to shake the civill peace, stabi∣lity and consistence of this Nation, whose honor and happinesse is not onely now at the stake, but much abated, and in hazard to be quite lost, if that publick wisdome and courage be not applied which is necessary to recover the blessing of the Reformed Religion, and the unity of this Church, to such a posture of setled∣ness, order and unity, as shall not need to feare either fanatick Con∣fusion or Romish usurpations, which are the great plots and de∣signes laid against this Church and Nation of England.

I easily foresee, that nothing will be a more hard, knotty and flinty work, than the recomposing of this Church to any Ecclesia∣sticall Uniformity, Charitable Harmony and Orderly Government, Page  528 if either the late sharp passions, private interests, or mutuall pre∣judices of any one of the parties so divided from each other in Eng∣land be made the partiall and scanty measures of Church-Order and Polity: For the animosities and Antipathies among them are such, that they will on all sides disdaine to be forcibly cast into any one of the pretended models which are on foot. The onely probable and feisable way to reduce all sober Ministers and honest people to a con∣sciencious and charitable Communion is, for the wisdome and piety of this Nation to do as Constantine the Great did, when he burnt all the querulous demands and uncharitable petitions of the Eccle∣siasticks against one another, so reconciling them all, while he utterly silenced all their quarrels, and buried their complaints. In like manner the best and speediest method of our union will be, to lay aside all the earnest pleas and violent pretentions of all sides, either Episcopal, Presbyterian or Independent, which have occasioned or increased our late differences; and onely to examine calmely, seriously and im∣partially, what was the Idea of Church-Order and Government for the first three or four hundred yeares, that is, twelve hundred yeares at least before these late contests and debates were raised, or indeed thought on in this or any Church.

*Certainly the Primitive, Catholick and Apostolick posture of the Churches Polity, Order and Government, must needs be the true pattern in the Mount, as Mr. Calvin confesseth: in which times there was lesse leisure for ambitious or factious variations, the Church be∣ing either persecuted most-what for 300. yeares, or miraculously refreshed, at its freedome in the fourth Century through Gods indulgence, and the munificence of Constantine the Great and other Christian Emperours, who, as Princely nursing Fathers, stu∣died the Peace, Unity and prosperity of the Church, as much as that of the Empire.

In both which conditions, both calme and storme, it is most re∣markable, that as no one Author, Father, Historian, Synod, or Coun∣cill did any way doubt, dispute or divide about Church-Govern∣ment, before the Great Council of Nice; so when that great and Oe∣cumenick Councill did come together to take a survey as of the Churches unity in sound Doctrine and Manners, so of its Discipline and Government, that it might gather together and recompose what ever the tempestuous times of persecution had shaken or shattered; yet this grand, most venerable and holy Assembly did neither begin any new Hierarchy or Government of the Church, nor did they in the least sort tax former times of any Innovation, Alteration or desertion from the Primitive, Apostolick and Universall pattern, which was still fresh in mens memories: but they began their Session and San∣ctions with that solemn approbation & confirmation of the (〈 in non-Latin alphabet 〉) former ancient Customes or Orders of the Church-Catholick, as holy and Authentick, which all men knew had prevailed from the begin∣ning. Nor was there then any doubt or debate in the generall as to the point of Episcopall presidency or jurisdiction; however, as to Page  529 their respective Dioceses and particular distributions some disputes had risen: But as to the succession of chief Bishops from the very Apo∣stles daies and Seates, they had most evidently continued in all Churches without any interruption, or variation of the forme or power, however the persons had been oft changed by mortality.

Certainly it is most easie for all learned, honest and unbiassed men to see what the uniform and Catholick form then was of all Chur∣ches orderly combinations. I dare appeale to Independents and Presby∣terians as well as Episcopall men, to declare bona fide what they find it was in the first and best times, after Churches were once fully form∣ed and setled in their severall partitions. No man not more bold than bayard, or more blind than a beetle, but must see and confesse,* that according to the first platform which we read of in the Acts and Epi∣stles of the Apostles, the Order, Polity and Government of the Church was completed, setled and continued, first in Deacons, who had the lowest degree of Church-office, order and Ministry, consisting in reading the Scriptures, in making collections for the poor, in distributing of charity, in visiting the sick, in providing things necessary, safe, con∣venient and decent for Christian Ministers and people, when they met to serve the Lord in one place; which place or house from hence was called Dominicum, or 〈 in non-Latin alphabet 〉, a Church, or House of the Lord.

Next these in order, degree and office were Presbyters, that is,* ordained preachers, to whom was committed, by the Apostles first, and after by Bishops their successors, the Charge and Office of Ca∣techizing the younger, of Preaching to the elder, of Baptizing be∣lievers and their children, of consecrating the holy Elements of the Lords Supper, and of admitting worthy Communicants to receive them: besides, the grave and venerable Presbyters had, as brethren, the priviledge of electing their Bishops also of counsell, confessions and assistance with their respective Bishop's in publick concernment and grand transactions of the Church.

Above both these, in eminency of place,* degree and power as to gubernative Authority, were those prime Bishops or overseers of the Church, first called by the name of Apostles, as immediately set by Christ in that Episcopacy; next were those that were per∣sonally appointed by the Apostles to supply their absence, or to suc∣ceed them in that ordinary presidency and constant jurisdiction which was necessary for the Churches peace, union and good Government: of which we have two pregnant instances in Timothy and Titus, who to be sure had Episcopall power given them, not as Evangelists or Preachers, but as Ordainers and Rulers of many Presbyters. After these Bishops of a lesser size constantly succeeded, being first chosen by the Presbyters of each grand Church or Diocese to that power and office, and then consecrated to it or confirmed in it by neighbour-Bishops, who solemnly imparted to them, and invested them in that Eminency of Ordaining and Ruling power which is properly Episco∣pall, not onely for the dispensing of holy mysteries, for the preaching of the word, and absolving penitents, as Presbyters (who were a minor Page  530 sort of Bishops) but for confirming those who had in infancy been baptized,* for solemn excommunication and absolution, for examining and ordaining Presbyters and Deacons, for transmitting that Episco∣pall and Ministeriall power in a constant and holy succession, accor∣ding as they had received it; so for judging of and inflicting pub∣lick censures and reproofes, likewise for all Synodal Conventions and representations of the Churches; lastly for the authoritative enacting and executing of all Ecclesiasticall decrees and Church-disciplines: all which things Bishops did as a Major sort of Presbyters, though a Minor sort of Apostles,* if we may believe the judgment, practise and testimony of all Antiquity in the purest times, which are diligently collected, evidently set down, and unanswerably urged by many late writers, who have brought forth such a cloud of witnesses as to this point of Ecclesiasticall Order and Government by Deacons, Pres∣byters and Bishops (a threefold cord, not to be broken,) that men may as well deny the Evangelicall History, as the Original, Institution and Succession of the Evangelicall Ministry, and the orderly constant Government of the Church by the service of Deacons, the assistance of Presbyters, and the superintendency of the Apostles, whom no so∣ber man denies to have been, while they lived, the eminent Rulers, authoritative Overseers, and chief Governours and Bishops of all the Churches where they were fixed, or which they had under their particular care and charge. Nor may it with any more shadow of reason or truth be denied, that Bishops in a distinct place and eminent power were a successive and secondary sort of Apostles, inferiour to them in their immediate call, in their extraordinary gifts, and the la∣titude of their power; but equall to them in that ordinary, con∣stant and regular jurisdiction, which was and is ever necessary for the Churches good Order and Government.

If all sorts and sides would look beyond their own later prejudices and presumptions to this holy patterne, this so cleare, constant and Ca∣tholick prescription, they would be ashamed of such grosse ignorance or impudence, such peevishnesse or partiality, as should beyond all forehead or modesty affect any novelty or variety from an Ecclesia∣stick custome and an Apostolick precedent, so undeniably Primitive, so famous,* so glorious, so prosperous, so never altered or innovated (as to the maine) that all true believers, all humble Deacons, all or∣derly Presbyters, all Confessors, all Martyrs, all Synods, all Coun∣cils, submitted and subscribed to the same form and kind of Govern∣ment in its severall stations and degrees, according as the wisdome of the Church saw cause to use its prudence, power and liberty (as Calvin, Zanchy, and Bucer tell us) in having not onely Bishops, but Me∣tropolitanes Page  531 or Arch-Bishops, Primates and Patriarchs (ad conser∣vandam disciplinam, as * Calvin ownes,) for the better Order, Unity and Correspondency of the Church in all its parts, which were never quar∣relled at, till pride begat oppression, and envy schisme in the Church; till foolish and factious spirits chose to walk contra∣ry to the true principles and proportions of all right Reason and Religion, of all prudence and polity, which are to be observed in all Societies, sacred or civil, which the Divine wisdome (as (a) St. Jerom ob∣serves) had exemplified in the ancient Church of the Jewes, and di∣rected us to (as (b) Salmasius confesseth) in all successions of Churches, by the Spirit of wisdom which Christ gave to his Apostles, and all their immediate successors the Bishops, who were conform to them, and impowered by them to be a kind of Tutelary Angels, of presidentiall Intelligences, in the larger circles and higher orbes of the Church, where (as in Ephesus, and the other grand Metropolitane Churches, which are denominated by the Spirit of Christ and the pen of the Apostle from the chief Cities in those Provinces) there were no doubt many Christian people, Presbyters and Deacons, yet all these subject (as (c) Beza glossing on St. Jerom confesseth) to that one (〈 in non-Latin alphabet 〉) Provost or President, as their Bishop in that Precinct or Oeco∣nomy, which either the Apostles had constituted, or the Church had digested it self into as it increased.

Contrary to which meridian patterne and most manifest exemplar of Church-Government, if (as learned (d) Zanchy acknowledgeth) any one instance in any age or place of any Father, Councill, or Historian could be found, of any one Church in its grand Polity, or larger Communion, I confesse I should then make some scruple whether Episcopall Government, however it might seem the best, were the onely one to be used in all times and places; whether Church-Go∣vernment were not a matter of Ecclesiastick prudence, rather than of Apostolick prescription, or Divine appointment. To which opini∣on St Jerom, that he might qualifie and moderate the incrochings of some Bishops upon Presbyters, or gratifie perhaps his own passion and discontent, sometimes seems to have inclined, contrary to his cooler and more constant judgement, set forth at other times in ma∣ny passages of his potent and vehement writings, as well as in his practise. Which allay as to the Divine institution and absolute neces∣sity of Episcopall Government as established by the Apostles, seemes also to have swayed with Mr. Calvin and his followers, when they found themselves put upon such a necessity as they thought might justifie their altering of it for a time, though not Page  532 their rejecting or reprobating of it for ever, which he never did▪ however his reputation, interest and engagement carried him off from the more pompous and usuall way of Episcopacy, as it was abused in the Church of Rome; but he well knew, ever judged and confessed that Primitive Episcopacy, which consists in a presidentiall eminency of power and jurisdiction in one Minister over many, appears to have been laid out by the wisdome and Spirit of Christ in the Apostolicall patterne and prescription, as is evident in the Epistles to Timothy and Titus, not as a matter of arbitrary freedome, which might be lightly changed, as people, or Ministers, or Magistrates list∣ed, for their conveniences, but as an holy method and wise propor∣tion of Government, best in it self, fittest for the Churches Order, Peace and Communion, sacred by the Characters of Gods direction, Christs designation, constitution of his Church in the Apostles, exe∣cution and derivation of it, also in the Churches Catholick imitation: upon all which grounds it hath ever been esteemed by all godly and learned Christians, not onely venerable, but (as to the main modell and fabrick of it) inviolable; so that they who first factiously, pre∣sumptuously and rashly change it, must needs highly sin against God, his Church, and their own soules, however others that are forced to follow such changes may be excusable.

The superstructures of Episcopacy, as to civill Honor and Estate, may indeed be variable, by publick consent, with times and manners of men; but the foundations I believe are not to be removed, which are laid upon the naturall, civill and religious grounds of diversity, disparity and excellency of one man above many; proportionable to which Polity, Order and Authority are best setled and managed, and not upon the loose or slippery bottomes of parity or popularity, neither of which have either those principles, proportions or per∣fections of Government, which the Spirit and wisdome of God hath laid out by the Apostles practise, in Primitive Episcopacy, and trans∣mitted by a constant succession for the Churches good, which cannot be preserved or advanced, where there wants comely gravity, due authority, and a diviner beame of Majesty in Government and Go∣vernors than can be found in any way of levelling and abasing them, which are the high-waies (as all wise men ever observed) to all fa∣ction, sedition and confusion both in Churches and States: of which truth no Age hath seen and suffered greater or sadder experiments than ours, since some pragmatick or ambitious Spirits have made miserable essayes to alter and abolish the ancient authority and order of Episcopacy, onely to bring in their various novelties; which are so far from the true Grandeur and solid Majesty of Government, that they are already found to be pittifull and petty projects rather than pious or profound inventions, confuting themselves as much as con∣founding others.

Could we then on all sides in England be so ingenuous and candid, as to lay aside all moderne designes, disputes and differences, which have made mens eyes so squinted, bleared or blood-shotten in the Page  533 point of Church-Government; could we remove the fancy of secular pride, pomp and ambition in one sort of Ministers, the vul∣gar passions, prejudices and envies of a second sort, also the prag∣matick and plebeian humors of a third sort, with the private de∣signes and worldly interests of all; cleare all our hearts of these prepossessions and distempers; no doubt the face of holy order and wise Government in the Church will easily appeare, to the satisfaction of all wise and good men, who are either worthy to govern, or wil∣ling to be governed in a true Christian and charitable way.

For certainly Church-Government or Ecclesiasticall Polity, (a∣bout which we have had of late in England so great contests, even to much bitternesse and blood) is no Scholasticall subtilty, no intricate nicety, no speculative sublimity, no metaphysicall profundity, which re∣quire either accurate Criticks, or long-winded Divers, or Logicall Disputers, or Scepticall Sophisters, to find out the Primitive form,* the true proportions, or ancient patterne of it. It is plaine (as Beza and Bucer observe) in right Reason, pregnant in the proportions of all or∣der, naturall, civill, military, religious. It is palpable in Scripture-patternes, as Mr. * Calvin confesseth: it is most apparent in the practise of all Churches. It must be weaknesse or wilfullnesse, passion or peevishnesse, that hinders any man from seeing the true Idea of it. It is made up of wisdome and power, not onely humane, but divine; of due authority cemented with true charity: a modest and moderate superiority with meek subordination, faithfull counsell with equanimous commands, meeting together, these make up the holy Oeconomy or Polity of Church-Government.

In which, first many humble Christians of one congregation do submit to one duly-ordained Minister, as set over them in the Lord, so far as concernes their private duties and relations: secondly, many grave and discreet Presbyters, with their people, submit to one vene∣rable Bishop, as a Father or chief Pastor, chosen to be over them in things that concerne more publick relations and common duties, in which their joynt counsell, assistance or obedience is required. The Bishops office and work is, not only Ministeriall, in common with their brethren the other Ministers, but Juridicall or Judiciall, de∣claring and exercising the necessary power and eminent acts of Ec∣clestasticall Discipline and authority with them, among them and over them: not in the way of secular dominion, gotten and kept by civill force or factious ambition, which our blessed Lord forbids to those that are chiefest or greatest of his Disciples and flock; but in a way of paternall authority, which chides with love, chastens with pitty, being tenderly severe, and most compassionately cruell, when it is compelled to exert the sharpest authority, doing all things ac∣cording to the word, example and Spirit of Christ Jesus, in Meeknesse of Wisdome, not to the destruction, but edification of the Church in truth and faith, in charity and unity. To these Presbyters, Bishops and Christian people, are Deacons subordinate and servient in all things necessary for decency, conveniency, charity, and carrying on of the Page  534 Churches Autority, both in private congregations and more am∣ple conventions; part of whole office we see time and custome had devolved upon our Church-Wardens and Overseers for the poor.

These ends and meanes, this order and proportion, this constitu∣tion and execution of Church•Government by Episcopacy, as far as it is conform to Catholick Antiquity, and setled by the consent of any Christian Church and Nation by its Synods and Parlaments, I do in no sort conceive to be arbitrary, precarious or mutable as to the maine; (however it may be reduced and reformed in its devia∣tions) (except in cases of invincible necessity, which may dispense with Sabbaths, Sacraments, and all publick externall duties of Po∣lity, yea of Piety) so far am I from judging it any part of prudent Piety or true Reformation, for men rudely to baffle and despise, wholly to abrogate and extirpate it; because I cannot but look upon it as Scriptuall and Apostolick, sacred, and binding Christians con∣sciences to due approbation, obedience and subjection to it for the Lords sake, who undoubtedly intended the right constitution and constant regulation of his Church, with Order and Honor, no lesse than that of States and Common-weales, for whose peaceable Polity the Gospel hath set so many bounds and bonds of subjection. Sure neither Church nor State can be honestly or handsomely govern∣ed in any way of parity or popularity, where every one thinks him∣self fit to command, and so disdains to obey; according to those innate passions which are in all men, and oft in good men, and in good Mi∣nisters too,* who being many, are as prone to run into many dis∣tempers and dangerous exorbitances, if they be left to themselves. As Mariners are without a Pilot, or sheep without a shepherd, or souldiers without a Commander, or people without a Prince; even so are Christians without ordained Ministers, and Ministers without Authoritative Bishops, exposed to all manner of Schisms, Disorders, Factions and Insolencies;

Which must necessarily follow, where the Clergy is either not at all governed by any Grave and Worthy Ecclesiasticall persons, or by such Ministers as have none but a popular and precarious Au∣thority, or where Ministers are onely curbed and crushed by the imperiousnesse and impertinency of meer Lay-men, yea and of such as are not fit to be Judges or Rulers in the least civill affaires, much lesse over Learned men, whose Place, Office and Concerns are properly religious as they stand related to God and his Church. Nor can the Clergy be in much better case, when they are by a De∣mocratick or Levelling spirit cast into such spontaneous Associations and Confederacies as give to no Minister that orderly and eminent power, respect and due authority, which is fitting for the Govern∣ment of the Churches; nor yet teach common people that mode∣sty and submission, which are necessary for such as desire to be well and worthily governed.

When all is said and tried that can be in point of Church-Government, I doubt not but it will be found true, as Page  535 Beza expresseth it (in the happy State of England,*) that Episcopa∣cy is (singularis Dei beneficientia) Gods singular bounty and blessing to this and any Church, which he prayes it might alwaies enjoy, where it may be rightly enjoyed and religiously used;* which the Augustane Confession and all Reformed Churches with their most eminent Professors did desire to submit unto, as a most speciall meanes to preserve the Honor, Unity and Authority of the Church and its Discipline, which, as a great River, growes weak and shallow, when it is drawn into many small channels and rivulets. How suita∣ble and almost necessary a right and Primitive Episcopacy is for the temper of England, I shall afterward more fully expresse: at pre∣sent it may suffice to shew how easie the restauration of it would be, if all sides would sincerely look to the Primitive pattern of Church-Government. First, if the Diocese committed to the presidential in∣spection of one worthy Bishop were of so moderate an extent, as might fall under one mans care and visitation, and be most conveni∣ent both for the private addresses and dispatches, & also for the gene∣rall meetings of the Clergy in some principall place of it; it would much remedy the great grievance of long journies, tedious expecta∣tion, and many tims frustraneous attendance at Westminister, to which all Ministers are now compelled to their great charge and trouble, many times for a small Living, and sometime for a meer repulse. Such Counties as Norfolk, Suffolk, Essex, Kent, Middlesex with Lon∣don, may seem proportionable to make each of them one Episcopal distribution: greater Counties may be divided, and lesser united. Se∣condly, if the generality of the Clergy or the whole Ministry of each Diocese might choose some few prime men of their Company to be the constant Electors, chief Counsellors, Correspondents and Assistants with the Bishop; to avoid multitudinous, tedious and confused managings of elections, Ordinations and other publick af∣faires. Thirdly, if in case of Episcopall vacancy, the generality of the Clergy meeting together, might present the names of three or four or more prime men, out of which number the Electors should choose one, whose election should stand if approved by the Prince or chief Magistrate; if not, they should choose some other of the no∣minated. Fourthly, the person thus chosen and approved on all sides should be solemnly and publickly consecrated by other Bishops, in the presence of the Ministers and people of the Diocese. By these meanes as there will be no crowd or enterfering among the Clergy, so there will be great satisfaction to Prince and people, with∣out any clashing between the Civill and Spirituall power, which must be avoided, considering that not onely the exercise of all Church-power must depend on the leave of the Prince in his dominions; but also the honorary setled maintenance of the Bishops, as of all the Cler∣gy, is but Eleemosynary in the originall, from the pious concession and munificence of the Prince or State, who as they will not in conscience or honor deny competent allowances to all worthy Mini∣sters of the Gospel, so no doubt they will not grudge to adde such Page  536 Honorary supports to every Bishop or President, as may decently main∣taine that Authority, Charity and Hospitality, which becomes his Place, Worth and Merit: for certainly no men can do more good, or deserve better of their Nation and Country, than excellent Bishops may do, as by their Doctrine and example, so by their wise and ho∣ly way of governing the Church with such Honor and Authority as became them; which could not but be an excellent meanes to ad∣vance the Majesty, Purity, Power and Profession of Christian and Reformed Religion, as otherwhere, so chiefly in England, whose happinesse and honor (in this point) might, as I humbly conceive, be easily recovered by some such expediency in Church-Government, whose excellent temper should answer all the honest desires and re∣all interests of all Godly people, of modest Presbyters, of wise Bi∣shops, and of just Princes; whose wisdom and authority might easily, by the advise of all Estates, both Civill and Ecclesiastick, so restore Unity, Tranquillity and Authority to the Church of England, that no worthy Christians of any perswasion, Episcopall, Presbyterian or Independent, should have any cause to complain of either neglect or oppression, which cannot befall any party in respect of their just pretensions and equable desires, if regard be had to the Primitive pat∣tern of Episcopacy, which included the priviledges and satisfactions of all degrees, both of Ministers and people. The complaints of oppres∣sion arise from the later innovations or invasions made by one party against the reall or pretended rights and immunities of the other; which my designe is on all hands to unite and mutually preserve by a regular, prudent, complete, moderate, and yet authoritative, way of Church-Government, which is no where to be found but in a well-constituted Episcopacy.

In a designe wholly for reconciliation and atonement between mo∣derate and pious men of all sides, I know the way is not partially to over-value, or passionately to undervalue any thing that is alledged by sober men on any side conducing to the common good: There∣fore I do not, I cannot in prudence or conscience so prefer the emi∣nency of Episcopacy, as to neglect or oppresse the just rights of wor∣thy Presbyters, or the ingenuous satisfactions of Christian people; neither of which are to be despised or rejected, but cherished and preserved, no lesse than the Authority of Bishops, which at the high∣est must be as of one that serveth the Lord Christ and the Church,* not insulteth against either; the Grave and Elder sort of Ministers ought to be treated by the Bishop as brethren, the younger sort as Sons. The reall interests of all are, in my judgement, best preserved, when they are least scattered or divided, but bound up in the same peaceable Polity or holy Harmony; which I call the Primitive and complete Episcopacy, ever esteemed by the Catholick Church for its excellent wisdom, order and usefulness, to have been (at least) of Apostolicall Edition (both preceptive and exemplary) in its Primitive impression: the errata's which, by long decurrence of time, through many mens hands have befaln it, are easily corrected and amen∣ded Page  537 by men of Apostolick Spirits and Primitive tempers.

For my part, I heartily desire, humby endeavour and unfeined∣ly advise for such a blessed accommodation as may satisfie the just designes and honest interests of all good men; I am infinitely grie∣ved to see them threaten one another with eternall distances, and this Church with everlasting differences and distractions: of which I am the more jealous and sensible, by what I observe either of ri∣gor or reservednesse in some men of Episcopall, Presbyterian and In∣dependent principles, who had rather lose the whole game of the Reformed Religion and this Churches Recovery, than abate one ace of their high fancies and demands. Where Episcopall Divines do remit much of modern advantages, and condescend to the most innocent models of Primitive Episcopacy, yet still they find many Presbyterians and Independents so died in graine as to their particular parties, principles and adherencies, that they will not yet endure any thing that hath the least colour or tincture, name or title of E∣piscopacy. Some viler sort of men study nothing more than to ren∣der the venerable Names of Bishops and Episcopacy odious, and the more there is pleaded for their innocency or excellency,* (as Pilate did for Jesus, when he found no fault in him,) the more they clamor with the Jewes, Crucifie, crucifie. And all this, lest (forsooth) some God∣ly Ministers of the new stamps and models should lose any thing of that popular glosse and lustre, whereby they fancy themselves to shine and glister like money new-minted among some people in their private spheares: hence some of them grow so cruelly cunning, that neither in Charity nor Policy they will endure any closure or treaty with Episcopacy under any notion, notwithstanding that they pre∣tend to twist their Associations with the three-fold cords of all mode∣rate men, differing still in some principles, yet concurring in one grand end for the publick peace, as they tell us; when yet nothing can in∣treate them to wish, to speak or think well of Episcopacy in any state or constitution.

Some fervent or fierce men profess such a jealousy of Antichrist in Episcopasy, that they cast away all that is of Christ in it: They fear an Apostacy if they should returne to the Apostolick Polity, which is Episcopacy. There are that urge it best for the Piety, Peace and Honor of this Nation to have no united Church, no Ecclesiasticall Unity which should be Nationall, no uniforme or setled Religion, but to let every one invent, adhere to, and advance that party and opini∣on which they like best; so immoveable are they by any experiences of our mischiefes, or any remonstrances of Piety, Prudence and Cha∣rity, for a publick composure in Religion.

From the restive temper of these men I can expect nothing more than that equanimity which will bear at least with Episcopacy in such as can bear with Presbytery or Independency in them. If they find it so blessed a Liberty to serve the Lord as they list in those new Church-waies, whereof they so much boast and glory, why should they envy, or how can they in conscience grudge to allow the Godly and honest Page  538 Episcopall Clergy and other Christians, (who are in no virtue, grace or gift inferior to them) to partake of and use the like freedom, as is either granted to, or used and presumed by Presbytery and Inde∣pendency? Why should they so spitefully obstruct and hinder that concession to Episcopacy, which is indulged or challenged to all sorts of novelties and varieties?

Possibly God in time would decide which is the best way, if Epis∣copacy,* as Eliah, might bring its offering to the Altar, as well as others do. It may be in a few yeares Providence would shew which way pleaseth him most, by his enclining the hearts of good Christians to embrace and follow what hath most of Gods Order and Wisdome, of Christs Institution, of Apostolick imitation, of Catholick Traditi∣on or Custome, and of the Churches union; all which meet (onely) in Primitive Episcopacy.

But this way as it may be dilatory and tedious, so it may be dange∣rous and pernicious as to the welfare of both Church and State; for there can be no division in Religion without emulation, no emulation without opposition, no opposition without ambition, no ambition with∣out animosity, no animosity without offence, no offence without anger and studies of revenge, whence arise publick seditions: therefore I rather chuse a speedy and safe accommodation, than any dilatory and dangerous Toleration, which will but increase disputes and di∣stances, animosities and asperities among good men.

And because I find it is not any thing really burdensome, noxious or offensive in Primitive Episcopacy, which makes many so shy and jealous of it; but onely the ignorance, errors and prejudices of some men, who have sought to make It (of later yeares especially) ob∣noxious to all manner of popular jealousies, calumnies and re∣proches; which have endeavoured so to hide all the pristine beauty and true excellency of it, that many look upon Prelacy, that is, Epis∣copacy, as if it were in the same Form with Popery, and think (most sillily) that they may no more in conscience comply with any re∣gular Episcopacy, than with the Popes irregular Primacy, in that arro∣gant and imperious sense which he now challengeth, beyond the modesty and humility of his Primitive Predecessors, who were then greatest Bishops, when least in their ambitions: It will be there∣fore, as I suppose, not an act of partiality as to any one side, but of justice and charity to all sorts of Christians, for me a little further to sweeten the name, and cleare the cause of Primitive Episcopacy, such as I have stated it, and as all Antiquity ever esteemed it to be, the chiefest support of Religious safety, honor and order; the Center, Crown and Consummation of the Churches peace, authority, unity and prosperity.

It is pitty so Primitive, so Apostolick, so Venerable an Order, so universally used in this as all Churches heretofore, should any fur∣ther lye under the dirt and disguises of vulgar prejudices, popular re∣proches, or any mens personall faults and infirmities, especially when all wise men know that the usuall distasts which have vitiated Page  539 most mens palates do arise rather from their own or other mens cholerick and revengefull distempers, and the diffusions of their re∣dundant galls, than from any reall defect or demerit of true Episco∣pacy, or from any just blame imputable to worthy men either of that place and office, or of that perswasion and Communion in the Church of England.