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 IV. SETTING FORTH THE SIGHS and PRAYERS of the CHURCH of ENGLAND In order to its Healing and Recovery. (Book 4)

CHAP. I.

HAving set before you (Honored and beloved Countrymen) in the three former Bookes, first,* 1.1 the well-formed and sometime flourishing constitution of the Church of England, (Lib. 1.) secondly, its present decayes or destitutions; both in the causes (Lib. 2.) and consequences (Lib. 3.) relating to Ministers and people, in sa∣cred and civill regards, to the great diminution, detriment and dan∣ger of the Reformed Religion, in this Church and Nation: It is now time to apply my thoughts and yours in this fourth Book to the Re∣stitution, or recovery of that which is the honour and happinesse of this as all Nations; which (undoubtedly) consists in the Purity, Unity, Stability, Sanctity, Solemnity, Autority, and Efficacy of True Religion.

Hitherto I have powred Wine into the wounds of this Church, not so much suppling as searching them, by an honest severity: The bruises and putrified sores, which are all over the body of our reformed Religion, were not capable of Oyles and Balsames, of softer and sweeter applications, till the putid and painfull ulcerations were first opened, the cores of them discovered, and the pus or sanies of them let out; which to conceal and smother by gentle, but unsin∣cere salves, by civil▪ but cruel plaisters (rather palliating our miseries, than healing our maladies) were a method of so great basenesse and unworthinesse in me, as might for ever justly deprive me of the honour of faithfulnesse to God, to this Church, to true Religion, to my Country, to my own and to your soules. I know the freedom of my pen hitherto, like the sharpnesse of a Lancet or probe, may be prone to offend on all sides: few men are so humble as not to find fault with those that tell them of their faults: those are commonly

least patient of Phisitians or Chirurgeons hands, who need them most, crying out of other mens severities, which are occasioned, yea necessitated, by their own debauchnesse and distempers. Yet since my aymes are in this writing upon, or rather ripping up the bilious inflam∣mations of Religion, not to spare my own disorders, or theirs with whom I may seem most to symbolize in my opinion and practice, I hope no good man, great or small, will be causelesly offended with the just incisions, or scarrifyings I have made; which as the gangre∣nous necessity of our maladies (otherwise desperate and incurable) have compelled me to, so the pious, peaceable and charitable in∣tentions of my soul, inorder to a common and publick good, will then best excuse them, when my Readers shall perceive with how liberall an hand and free an heart, I do in this fourth Book impart the best of my thoughts, my humblest suggestions, faithfullest counsels, and tenderest cares, in order to their happinesse, no lesse then my own, who am infinitely solicitous, and passionately concerned what becomes of the Ark of God, of the true reformed Christian Religion in England, jealous lest the Philistines take it, and with it the glory of our Israel.

I know it may be retorted upon me, That nothing is easier than to complain of others, nothing harder than to mend ones self; That censors of Epidemick disorders make themselves publick enemies, and subject to ostracisme on all sides; That both Prince and people, Magistrates and subjects, are prone to interpret such representations for reproches of them, as if they were defective in their counsels and cares of Religion; also as arrogancies in any pri∣vate man, to seem either more sensible of, or more solicitous for, or more consultive in order to those great and publick concern∣ments, which no wise men can faile to discern, no good man forbear to remedy, as far as is in his power; That it is not so much an he∣roick, as an inordinate charity, or indiscreet zeal, for any man to dis∣compose his own tranquillity, by importuning others to be better than they like to be, or to do better than the distemper of times will give them leave; that neither Magistrates nor Ministers are to be blamed or traduced as defective in their duties, because they are not presently masters of peoples petulancies, nor can suddenly com∣mand that great Ship to steere about, and obey the Rudder of Reason and Religion, which hath lately been carryed violently away, as by the sway of its own ponderous bulk, so by the fiercenesse of mighty and contrary winds, also by the fatality of those secret, but irresisti∣ble tides of Providence, when Divine Justice and vengeance hath struck in with humane passions and transgressions, at once to use them and to punish them.

I am so far from reproching any that are in power, and those least who are in greatest place, that (in earnest) I pity them for what they cannot act, as effectually, as I charitably presume they soberly design and desire in respect of that Christian unity and harmony of Religi∣on, which every wise and good man must needs be unfeignedly am∣bitious

to enjoy and promote. The obstructions of which arise, not from depraved and dangerous State-policies, (as some suspect) pur∣posely fomenting Divisions in Religion, (which no prudent Gover∣nour but sees cause to feare, and will study to avoid) but from those head-strong furies and animosities, which accompany the vulgar, when once (like Stone-horses got loose from their stalls, traice, and bridles) they find themselves at such a liberty, as is beyond the switch or spur, the curb or whip of their riders and governours; whose riotous and boysterous courses are hardly to be stopped, till they have either tired, or intangled, or hurt, or confounded and overthrown themselves and others; till which time, it is not safe for their Keepers to come too neer their wanton heels, or forcibly to reduce them, like wild Asses and Unicorns, to their wonted stations and cribs. Nor is (perhaps) the dilatory cautiousnesse of wise men herein to be blamed so much as commended, while they temporize for some time with the Populacy, till experience of their own folly, disorders, dangers and miseries, hath taught them how much safer they are under other mens orderly restraints and government, than their own licentious choice and freedoms, as in Civil, so in Religious Concernments.

I believe the mutuall feuds, jealousies, and animosities in England among the divided Factions in Religion, have hitherto been so eager∣ly bent to advance themselves, and to depresse their rivalls, that it hath been a work of great Prudence, no lesse than Policy, so far to balance them, till Time had discovered to them their common de∣formities and dangers, by their disagreements and defeats; besides the generall decay and mutuall debasing of what each highly pre∣tends to advance, The Reformed Religion.

Nor doe I doubt, but those Powers and Counsels, under which Pro∣vidence hath at present subjected our Civil and Ecclesiastick Inte∣rests, will so far with favour interpret my endeavours, and accept of them, as they must needs appear to all sober men, onely studious to serve the publick good, and not to advance any private interest or particular party in Religion. Nor shall I be taxed (I hope) for self-conceited and too presumptuous, as if I supposed all men to be blind or dim-sighted besides my selfe, while I offer them this Collyrium, or Eye-salve: No, I know my own obscurity, tenuity, and infirmity. Nor doe I here offer my own private sense so much, as the generall votes, prayers, hopes and expectations of all moderate and impartial men, so far as I have been able to observe the pulse of their hearts, and desires of their soules: yea many such as have heretofore highly engaged for or against any faction, during the transports of their first fits and Paroxysmes, even these, being grown (now) much cooler and better composed in their spirits, doe seem to breathe after nothing so earnestly, as some such happy composure of our religious distracti∣ons, as may most advance the generall interests of the Christian and Reformed Religion against the common enemies of both; and therein so secure their respective and particular priviledges, or inno∣cent

immunities in point of Conscience, as may least tempt them to fear the being opressed by others; or, by way of revenge, to seek the oppressing of any others that would lead a godly and peaceable life.

What good Christian, that lists not to be Atheistically profane, what honest Protestant, that cannot comply with the Roman errors and insolencies, doth not deplore the scratches, the wounds, the blood-sheds, the deformities, the decayes, the deaths, which the Re∣formed Religion hath lately suffered here in England? Who is so brain-sick or barbarous, as not to see that our common safety is in our religious unity? that our civill honour and happinesse cannot be secure, untill established upon the pillars of Christian purity and har∣mony? To this mark I presse thus hard; at this design I earnestly drive; this is the prize I ayme at, during the remaine of my short race in this world: as I know I do not run alone, so I hope I shall not run in vain, but being assisted with Gods gracious Spirit, which is full of meeknesse and wisdome, I trust I shall enjoy the concurrent suffrages, good wills and prayers of all those that wish the prospe∣rity of true Religion and these British Nations.

To poure in the balm of Gilead with the more order into the wounds of this Church and its Reformed Religion, I shall first set forth the confessed difficulty of the work, I mean the closing and healing of Religious breaches in any Church or Nation, where once differences are exasperated; and not onely mens opinions and passi∣ons, but their civill interests and secular designs seem engaged.

Secondly, I shall shew the necessity of some happy composure; 1. in respect of Religion, as Christian and Reformed, 2. as to the civill peace, 3. as to the honour, 4. as to the gratitude of the Na∣tion.

Thirdly, I shall manifest the possibility or feisablenesse of the work; both as to the nature of it, and the inclinations of all sober men to it.

Fourthly, I shall endeavour to propound what I conceive the pro∣per methods and means of effecting it, to be used, 1. by Ministers, 2. by Magistrates, 3. by all sorts of people, that have any principles of Piety and Honesty toward God and Man.

CHAP. II.

FOr the first; I know it is a work of great difficulty,* 1.2 and so of most ingenuous, as well as pious, industry, to buoy up Religion, when once, like a great Ship, it is sunk in the seas of vulgar errors, or bilged in the owse and mud of factious confusions, or plunged into li∣centiousnesse, irreverence and irreligion; By which not onely the baser and more brutish lusts of men are sought to be indulged to all sensuall luxuries, but the more spirituall wickednesses which usurp upon the highest places of mens souls, (such as are En∣vy, Revenge, Ambition, Covetousnesse, Vain-glory, Emulations, and Hypocrisies) these study to be gratified in the severall designs and interests which mens corrupt and base hearts doe fancie most agreeable to their contents. In nothing are men, and women too, more opiniatre, more morose, more touchy and obstinate, more proud and peremptory, more fierce and contradictive, more gladi∣atory and offensive, than to be stopped or opposed, curbed or restrai∣ned, questioned or disswaded in those opinions or practices which they have stamped with the marks and impressions of their Religion. This, as the Colours, Ensigne and Standard of their lives and ho∣nours, of their credits and comforts, must be preserved with the greatest vehemency, hazard and impatience. Every one fancies, that, as they need, so they use the speciall power of Gods Spirit in all their pious pertinacies, which will not endure to have what they call their Religion evicted or wrested from them, by the pleasure or power of any man living.

The difficulty here of winning people from the error of their wayes, of redeeming and overcoming them with a gentle conquest, when once their lusts, errors and ignorances have bound them as Captives with the chains of their opinions, is so great, that, as it must not discourage, but rather whet the edge of pious and charitable industry in Magistrates and Ministers, so it will exercise all their ho∣nest policies, their Christian prudence, and charitable patience; ha∣ving herein to contend not onely with the pragmatick follies of peo∣ple, and a kind of variable wantonnesse or madnesse, but also their rudenesses and reproches, their ingratitudes and contempts, their me∣nacings and assassinations, who oft meditate even the death of those, as greatest tyrants and persecutors, that will not let them live at what rate and riot of Religion they list.

The Primitive Fathers and Christian Emperours (whose learning and power most asserted the Orthodox and true Religion) had never more cause to muster up and imploy all the forces of their Tongues and Pens, of their Counsels and Policies, of their Senators and Soul∣diers, than in those cases where they endeavoured to stop the conta∣gions, or recover from the Apostasies of Religion, such as were deser∣vedly branded for Hereticks and Schismaticks.

How tender severities, how mild angers, how soft rigours, how gentle zeal, how meek wisdome; how charitable chastisings, were they forced to use, (I mean, the Fathers of the Church) in their Pole∣micks and Apologies, in behalf of true Religion, against Epidemick or popular errors! And no lesse solicitous were the godly Emperours, to dispense their enforced, yet mercifull, cruelties, so as might most preserve the honestly erroneous, and onely destroy, refute and sup∣presse their extravagant, desperate and damnable errors.

Here the torrent of Tertullian's rougher eloquence, the sweeter fluencie of St. Cyprian's zealous candour, the invincible sinews of Athanasius his style and resolution, the liquid gold of St. Chrysostom's tongue and pen, the gentle dews and plentifull showrs of St. Austins holy and humble soul, the strong tides, vehement storms of St. Je∣rom's mighty genius, which prostrates all it cannot carry with it; Here the Gregories and Basils, Irenaeus, Hilary, Optatus, and all other Wor∣thies of old, (who were Champions for the Truth, and contended earnestly for the faith once delivered, and the unity of the true Church of Christ, against all opposers and factious seducers) used all religi∣ous force, and pious engins, that were proper to apply to the resti∣tution of Religion, and reparation of the Church, when it was either scattered and persecuted by Infidels, or defamed and divided by Schismaticks, or poisoned and corrupted by Hereticks. Nor were they more industrious to use the power of arguments in their own Sermons and disputations, than cautious how they stirred up the spirits of Princes to apply the power of Armes in the matters of Re∣ligion, further then for its necessary defence from the pragmatick petulancies and reall insolencies of Manichees, Arrians, Circumcellians, Donatists, and others, whose hands they thought might by such me∣thods be justly curbed and resisted; although their hearts were not to be so softned, nor their errors so confuted.

Indeed the reparations of Religion, and the restauration of any lap∣sed or decayed Church, is a work not to be done by sudden pulls, meerly by ropes and cables: unseasonable applications of violent and coercive means are prone to harden mens hearts, to exasperate their spirits, and to make them both more refractory and pertinacious in their religious errors, extravagancies and affectations. The work is much more easie and proper to be effected by such discreet and so∣ber counterpoisings of Reason and Religion, of Grace and Virtue, of Wisdome and Charity, in worthy Magistrates and Ministers, as may in time, by insensible degrees, as it were out-weigh those sad and heavy depressions which are brought in and maintained by peoples sinister passions, petulancies, prejudices, or superstitions, to the split∣ting of any Church, and sinking of Religion; these must be counter∣poised by that gravity, sanctity, majesty, solemnity, due authority, just incouragement, and honest advantages, which pious Princes and godly Magistrates cheerfully and liberally afford to the orderly Prea∣chers and sober Professors of true Religion; forbidding in the first place any men to make a prey or spoyl of the Church in any kind,

or to advance any secular emoluments by their schismatick and sacri∣legious extravagancies. Few men ever separate from, or fight against the Church, or true Religion, but as Soldiers of Fortune, in hope to plun∣der them. Nor is it the honour so much, as the profit of the victory, that vulgar spirits aime at, when they contend against the Bishops and Pastors, the honour, order & stability of any Church and its Ministers.

Besides this first difficulty, in restoring any shattered Church and Religion, which proceeds from the ruder passions and impatiencies of the licentious vulgar, Wise men have further to contend with those tempers in common people, which are most humane, soft, and commendable in them; that is, their pitties and compassions, which make them prone to sympathize with any persons or opinions, never so bad and base, when once they see them violently oppressed, and, as they suppose, persecuted for that which they professe as their Religion, which they are ready to judge lesse confutable by Scripture and right reason, when they see it set upon by Swords and Pistols, by Fire and Faggot, by Prisons and Confiscations. People are ready to oppose all force with pitty, to adopt any opinion that they see rather punished than convinced; whom they cannot help with their hands, they relieve with their hearts, their prayers and tears; which, by softning mens minds, make an easie way for any error or heresie to insinuate into their consciences, though recommended by nothing but the patience or pertinacy of the sufferers for it. Hence some wise and calmer States-men as well as Church-men, blamed the severity of burning used in Q. Eliz. dayes against some Ana∣baptists; and once in King James his reign, against an impudent Ar∣ian, (for which Mr. Calvin and the Geneva Consistory had given him an example in Servetus:) In whose ashes (as King James said) while men rake to find a Martyrly patience, they oft find an here∣ticall pravity, and such damnable, yet desperate errors, as he after thought were better smothered by prisons or banishment, than exposed to light by those horrid fires which burn men alive, or subject them to such remarkable sufferings, as stigmatize their errors on the hearts of many their pittifull spectators.

How have we found even the dry trees of Pillories in the last Kings dayes, so fruitfull in popular compassions, that the supposed petulant and intemperate spirits of some men, who suffered on them, made thousands adhere to them; who otherwayes would, in calmer pro∣ceedings, have utterly abhorred their folly and faction, their popu∣larity and arrogancy? Hence many wretched men, that despaire by other means to be remarkable or infamously famous, affect to be sufferers; ambitious by their seeming Martyrdoms to gain reputation to their rotten, erroneous, and seditious opinions.

Down-right force is indeed very effectuall to doe not onely great executions upon the outward man, but to make strong confutations, and seeming conversions, upon mens opinions and perswasions in re∣spect of civill right and justice: For vulgar minds are loth to look be∣yond outward events, and willingly resolve their Consciences into

Providences; prone to conclude, that all is just and righteous, that is potent and prosperous. They easily fancy with themselves, and flatter others, that those have the better cause, who have the better end of the staffe. True Religion (indeed) exactly regards the Word of God, and the intrinsick measures, even in Civil affairs, of Truth and Justice. But easier Superstition dotes on the Superficies or Idol of Successe, counting all is well, when the event is not ill; willingly suf∣fering themselves to be carryed down that stream, where prevalent power carries dominion with it, and commands subjection to it, (which prudent complyance with the outward man seems not onely veniall and tolerable in common people, but commendable even in all sober men, as to civill and secular affairs, while nothing inter∣feres with those inward moralls, nor contradicts those necessary Ar∣ticles of Christian faith, which are indispensible at all times, and on all occasions to be believed, asserted and obeyed.

But in matters of Religion, common people are not generally so tame, nor so soon cowed or over-awed by meer force and club-law: by which methods the Duke D' Alva lost his Master the King of Spain those fair Provinces of the Low-countries. For besides their na∣turall restivenesse, stubbornnesse and doggednesse, they are mightily heightned in these tempers and humours by the imagination of zeal, and resolutions of necessary perseverance in any way that they have chosen for their Religion, though it be never so extravagant, yea ridiculous; especially if bare force be applyed to remove them, then they are as ponderous as the congealed Mountains, or Nor∣thern heaps of Ice, which no Engines can remove; but the warmer Sun will secretly thaw, and easily melt them, so that they shall of themselves dissolve and fall asunder.

It is obvious to all men to hold and grasp that fastest, which any seeks to wrest or extort from them; and all spectators of such con∣tests, are ready to judge, that that side either wants, or distrusts its rationall and perswasive power (which is most proper to be applyed to the minds and consciences of men, in matters of Religion) when they see much use is made of persecutive and compelling power; which is rather brutish than humane: such as Balaams passion used towards his Asse;* 1.3 but it was not used by the Angel toward Balaam, who being the more perverse and refractory beast of the two, yet the Angel by Gods commission onely reasons, argues, and perswades with him, while he with fury smites his Asse once and again. Not onely Piety and Christian Charity, but common Reason and Huma∣nity teach all good-natur'd people to frown upon force, and look sadly upon sufferers, upon any Religious account, unlesse (as Hacket and his complices) where mens blasphemous opinions and riotous actions, like mad-mens, are such, that they break all those bounds which Morality, Modesty, Civil Justice, Publique Peace, the ho∣nour of established Religion, and the Reverence of the Dive in Ma∣jesty, do prescribe to all men, no lesse than to all Christians.

State-breaches, or Civill fractures, like flesh-wounds, will in time be

healed by a kind of weapon-salve: I mean, that Soveraign power of the Sword, which prevails, wil in time either depresse or extirpate contra∣ry factions; either so over-awing them by fears, or winning them by rewards, that they will with patience and prudence rather embrace a safe and quiet subjection, than adventure upon dangerous and impro∣bable commotions. But the violent strokes made against mens Religi∣on, reach even their very hearts; n defence of which all their spirits ga∣ther together, resolving (if they have any courage or sincerity) ra∣ther to die, than deny or desert what they at present count their Re∣ligion.

The casting of good store of water, or bloud, upon civill confla∣grations, will, at last, quench them; and prevalent power will make a shift to build it self new mansions or palaces, out of those ruinous ma∣terials which were much burnt and wasted, but not quite consumed, by those fires. But religious burnings, like the flames of jealousie, are contumacious, rising like wild-fire most violently against all means that are used suddenly and forcibly to smother and extinguish them. Many of all sorts of Religions have chosen rather to be burnt them∣selves, than to have their opinions quenched, and their Religion sup∣pressed; especially if they can have the glory to be Champions for a side, or Patrons of a party, and have many spectators or sectators to be their applauders.

Putid humors and noxious ulcers once broken out, and far spread in any Nation, (as now in England) upon the account of Religion, (like Saint Anthonies fire, or sharp Erisipylas) are safest healed by lenitive purgations, rather than cold applications outwardly. Factions in Religion, like Fistula's or running sores in foule bodies, are in least pain and danger, when they have some vent allowed them, by which the venemous humours may leisurely spend themselves; and those pe∣stilent opinions which carry with them pernicious practices, so drain away, as most keeps them from recoyling upon the head, heart, or other noble parts.

All sudden skinning over, or closing of the orifices, by which those sharp humours are obstructed, but not purged, is very dangerous and diffusive of the mischief, making the source of the malignity to flow higher, if it be not drawn away by such gentle dieticks, or healing ap∣plications, as strengthning the sound parts, assisting the weak and purging the disaffected, enables them by little and little to cast out what ever was unsound in them, and noxious to them.

Nothing makes the nestitutions of true, but decayed and divided Religion, more difficult in any Nation, than those mutuall corrupti∣ons and passions, those animosities and transports which disaffect both the People as Patients, and many times the Magistrates and Ministers as Physitians. And nothing renders that work more facile and feisable, than that calmnesse, moderation and temper, which ought alwayes to be in Physitians, whatever violent fits and distempers ap∣pear in the Patients. Governours in Church and State must ever expect such distempers in peoples minds, especially when they are

touched upon the tender place of their Religion, with which mens consciences seem so vehemently to sympathize, that Reformers had need carefully to furnish themselves with such meeknesse of wisdome, as is the best antidote for their own security, and against the others malady.

Then there will be hopes of healing in Religion, not when Tolera∣tion or indulgence is granted to all opinions and professions, which list to christen themselves; but when such a publick way of solid and sincere Religion, both as to doctrine and practice, is seriously deba∣ted, duly prepared, publiquely agreed upon, and solemnly establish∣ed, as carryes with it most of cleare Scripture-precept, and Saintly pattern, in faith and manners, in vertues and graces, in duties and de∣votions, in order and authority, in honesty and charity, with the greatest uprightnesse and impartiality towards God and man.

However Epidemick contagions may for a time be permitted some∣thing of necessary connivence, that they may more freely breathe out themselves; yet this great remedy and soveraign medicine in due time ought to be applyed, which consists in the owning and establish∣ing of such a Religion as hath in it whatever is holy, necessary, use∣full, comely, and commendable in any of the pretending parties. This once approved, and fixed by grave counsell, and publique ad∣vice of all Estates, as the Standard of the publique profession and practice of Religion; being also asserted and propagated by Preachers of most indisputable authority, of pregnantest abilities, and of most exemplary lives, orderly and unanimously agreeing among them∣selves, hereby meriting and enjoying the double honour of publique respect and maintenance; these gentle, rationall, and wholsome me∣thods of Religion, will certainly in a few years, by Gods blessing, ei∣ther drein, or drive out, by secret and gentle workings, all those pestilent distempers in Religion, which vulgar minds, by a corrupted Liberty, as by a licentious and foule diet, have contracted, to the great disorder and deformity of any Church or Nation professing Christianity.

For in a short time, such as are truly consciencious, by the fear of God, and love of true Religion, will cease to be either pertinacious, or contentious, or factious, or inconstant, when they are convinced of so excellent a way, as they cannot but conclude to be safe; since it is holy and true, sober and setled, comely and charitable. Others that are meer Politicians in Religion, either formall Pharisees, or false hypocrites, or fawning Parasites, ready to change and comply with any party and perswasion, in order to secular advantages, even these will soon give over their factious agitations, their pragmatick sticklings, and popular sidings and shiftings in Religion, when once they find which way the wind or stream of publique favour and civill interest doe drive. The Mils of Factions in Religion will soon give over their motions, when once they perceive no grist of Profit, or stream of Preferment, or breath of vulgar Applause is brought in to them.

There is no wonder to be made at those late sad and mad extra∣vagancies,

which of later yeares have prevailed against the reformed Religion once setled in England; while the Majesty and Honour of this Church and State, the sanctity of our Lawes, Civil and Ecclesia∣stick, the solemnity of Gods publick worship and service▪ the au∣thority and maintenance of his Ministers, have all been (through our civil broyles and tumults) unhappily exposed to infinite arrogancies, spoiles, contempts, and insolencies, even of common people; while they saw so many prisons and bonds, so many sequestrations and si∣lencings, so many deaths and dangers, attend not onely the Bishops, but the Presbyters, the chief Preachers and prime Professors on all sides of that reformed Religion which was established in England. No wonder, if while the populacy see great Preachers and Pro∣fessors cast so much dirt, and spit in each others faces; while they su∣spect that all piety, honesty and Christian charity, are made to truckle under State-Policies, and bend to worldly interests; no won∣der if the vulgar desperately leap into the Sea of confusion and fa∣ction, out of that ship which they saw not onely so leaky and crazy, that it was almost sunk, but so set on fire, that they despaired to quench it: No wonder if they venture upon either inventing what new wayes of Religion they list to fancy, or despising all wonted publick formes and professions; since they think themselves not one∣ly incouraged, but in a sort exemplarily commanded, and almost compelled to cast off with scorn that Reformed Profession of Christian Religion, which had so great a Name of Wisdome, Law, Honour and Holinesse, Glory and Happinesse, as that had which was esta∣blished in the Church of England, (never to be mended, as to the main and substantials of Religion, in Doctrine, Worship, Discipline, Devo∣tion and Government; however in some circumstantials, something might possibly be altered, or added, by the sober counsels of wife and peaceable men, who had both ability and autority for such a work.)

Whose great difficulty now is chiefly heightned by that popular froth and vanity, those animosities, and arrogancies, those infinite va∣riations and confusions, with which vulgar fury and passions have de∣formed, the face divided the body, yea almost devoured every joynt and limb of Chiristan and reformed Religion in England.

'Tis true, these will in time very much waste, sink and vanish of themselves, while one Faction justles, crowds and confounds another; the new ones (as the night-mares) insulting and overlaying the Elder: But this is onely as the changing of a Captives Chaines, this will but bring in religious rabbles or successions of confusions, but no sound recovery, or just Redemption and restitution of true Religion, and any due Reformation, untill people see the publick marks of Divi∣nity autoritatively set upon Religion, when it is set forth & setled with such Truth and Holinesse, such Order and Honour, such Bounty and Beauty, such Unity and Tranquillity, such Favour and Benignity, as becomes the Majesty of that profession which imports mans high∣est relation and union to their God and Saviour.

If after such a wise restauration and publick establishment of Re∣ligion,

there should still appear some such licentious and disorderly Spirits, who, like old wild birds, are impatient of any restraint, and will rather pine away and dye with sullennesse, than exchange their fancied freedome for the best cage and food in the world; yet it is far more pious and charitable to set just bounds of restraint and check to their affected liberty, than to suffer them to injure the pub∣lick welfare, or hinder the happy settlement of Religion, by their heady and endlesse extravagancies; from whence arise the greatest difficulties and obstructions which lye in the way of wise men: which yet are not so insuperable as to occasion any sober mans despaire, or to damp his Prayers, or to discourage his worthy endeavours; in all which honest industry will whet it self to a greater edge and bright∣nesse upon the rocks of difficulty, which are but the whet-stones of true Christian piety and charity, when God shall please to give such just power, and faire opportunities, as may best answer the necessi∣ties and importunities of those publick cases wherein divided and decayed Religion is so highly concerned, that nothing is lesse to be dallied, delayed, or dispensed withall.

CHAP. III.

* 1.4ANd such indeed to me seemeth the case of Religion, as Christian and reformed in England; whose necessary restitution and speedy reestablishment to Unity and Uniformity may be justly pressed upon all persons of worth and wisdome in this Nation, not onely by softer notions and plausible insinuations, but by the most cogent demonstrations, and potent perswasions, that can be applyed to the minds of Men and Christians, as to (1.) Conscience, (2.) Pru∣dence, (3.) Honor, (4.) and Gratitude.

First as to the Conscience of our duty to God and Man, in Piety and Charity, what, I beseech you, can be more urgently incumbent upon all good mens Consciences, than the publick advantages of Gods Glory, and the eternall good of mens soules? Both which are highly concerned in the vindication and fixation of true Religion, as Christi∣an, and as Reformed.

* 1.5For the Glory of the great God, and the Honor of our blessed Redee∣mer (which ought to be the chiefest designs of every good Christians highest Zeal and best endeavours,) 'tis most evident, that nothing tends more to their dishonour and disparagement in the eye of all the world, both at home and abroad, that when Aliens and Infidells, Jewes & Mahometans, Atheists and Epicures, Scepticks, & Polititians, debauch∣ed, profane and ignorant livers, shall see that Religion (by which this Nation professeth a singular regard to the Divine Majesty and Ho∣nor) to be shamefully divided, supinely neglected, and sordidly de∣spised, and by vulgar insolency prostituted, as to that publick Solem∣nity, Majesty, Authority, Ministry, Order, Peace, Uniformity, and

Stability, which befit that high and holy relation wherewith true Religion invests men, as obliging them to the supreme Good, the bles∣sed holy, and onely Eternall God our Saviour, to know, own, fear, love, reverence, imitate, obey and enjoy him in the greatest exact∣nesse of duty, and sanctity of Devotion: and this not onely private∣ly and retiredly, but publickly and socially; where the exemplary solemnity, harmony and beauty of holinesse, not onely conciliate an honor to true Religion, but they are the highest instances men can publickly give, as of their pious regards to God, so of their cha∣ritable tendernesse towards all men as their neighbours;

Who being naturally most averse from that Religion which is the best and holiest, should have the fewest discouragements, damps, or scandals, either wilfully cast, or negligently left in their way, lest they either avert to down-right irreligion and atheisme, or divert to those broader and easier paths of Superstition; which (as among the generality of Papists, so among all Sects that affect a po∣pular and loose way of religion) indulge many things to mens lusts and passions, even while they most recommend and set off them∣selves with such ostentations of Novelty, Liberty, Facility, and for∣mall Sanctity, as may be most taking to their vulgar followers, and plausible to the humors of most people, who are prone to mea∣sure religion rather by their senses and fancies, their ease and appe∣tites, their worldly benefits and interests, than by their understand∣ings, judgements and consciences.

I have formerly shewed at large in all the instances of true Reli∣gion, both for the Substance and Form of it, the graces and duties,* 1.6 that the Generality of people, if left to themselves, are so lost, that they are loth to be sought and found to any true Piety or happiness; as being in love with their being wantonly wicked & miserable: They will ever choose disorder, yea death, while they forsake all orderly and holy waies, as to any true, serious and powerfull Religion, unlesse wise Magistrates and worthy Ministers be better to them than they ever will be, or designe, or wish, to themselves. If they may eate and drink, plow and sow, buy and sell, build and marry, dispute and wrangle, trifle with God, and baffle with their own consciences, very little or no Religion, as strict and true, will serve their turnes; liking that best which leaves them most to themselves, where they have least restraints, though never so holy, just and comely; but may en∣joy such pastimes and indulgences in their profession as most grati∣fie their humors and fancies, their wantonnesse and petulancy, their covetousnesse and barbarity, their vanity or villany.

Certainly, if the Goodnesse of God had not first by Primitive Bi∣shops and Preachers, after by wise Magistrates and valiant Princes, first reduced, then preserved, humane societies to some setled formes of civility and order, piety and polity, beyond their own licenci∣ous extravagancies, this, as all nations, had to this day continued in their native savagenesse, without reverence of Man, or feare of God. Nor would the severall inventions and varieties of peoples Lunatick

Religions, (which possibly they would every new Moon pick and choose of themselves) these, I say, would have been so farre from advancing the common Peace and welfare of mankind, that no fewell would make their fury burn more vehemently to mutuall destructi∣ons, than what naturally riseth from the Trash and Drosse, the Straw and Stubble of those opinions and perswasions which people are prone to adopt to be their Religion and Devotion; with as little Verity and Charity, as they have nothing but Variety and Vanity.

So that endlesse differences and deadly defiances in our Religion, among us as men and Christians, cannot but tend, as to the dishonour of our God and Saviour, so to the infinite detriment and damage, as of our selves and our neighbours at present, so of posterity to after-ages; Who will with astonishment and horror read the Histories of our times, so desperately ingaged to reforme Religion, that they well-nigh ruined it; so pertinacious to retaine their Christian and Refor∣med profession, that they almost made a shift to lose both; as hun∣ters do that game which they onely scare from them while they eagerly, but indiscreetly, pursue it.

* 1.7Secondly, besides conscience to the Glory of God, the honor of our Saviour, and the good of Soules, all civill prudence and true policy not onely invites, but necessitates sober and worthy men to study and endeavour the restitution and establishment of true Reli∣gion, in this or any Nation, to its true proportions and just fixation, as Christian and Reformed. Now although nothing can in true Ora∣tory be (among Christians) added, after the weighty considerations of Gods glory, Christs honor, the hazard of our own and others souls to eternall darknesse, ignorance, confusion and misery, (all mo∣tives being as the dust of the balance compared to these;) yet, be∣cause I must levell the force of my perswasions, as arrowes, to the proportions of most mens principles and designes in point of tempo∣rall interests, as well as draw them home to the head and height of Spirituall and Eternall concernments, give me leave to represent and inculcate that consideration, as to Religions necessary setling, which of all other makes the quickest and deepest impression on mens minds, the neglect of which will certainly forfeit all that reputation of wise Men, great Statists, and good Polititians, even after the worlds calculation of wisdome, which Magistrates and Gentlemen are ambitious to obtain, and leave to the honor of their Names and Memories.

It is this; There is no hindge upon which the civil Peace and Secular welfare of you and your posterity doth so much depend and move as this of True Religion, which is at no hand to be left to a plebean Li∣berty and vulgar latitude, but to be confined and setled upon its own weight and basis to its Verity, Certainty, Sanctity, Solemnity, true Ministery and due Authority. In vaine shall you hope to enjoy the Peace of men in worldly affaires, if you want the peace of God, if you have nothing but wars and jarrs, distances and defiances, as to Religion, both with God, your Ministers, your selves, and with one another.

Which Sacred Fires will infallibly kindle horrid conflagrations, not onely from those hot disputes and attritions which concerne the principall Articles and more solid parts of Religion, which are held necessary to salvation, but even from the lightest and smallest mate∣rialls, which seem but as the chips and parings, the bark and leaves of Religion; even these, like tinder and touch-wood, are prone to strike and entertaine such sparks in small and vulgar minds as will set all on a light fire at last.

Which is most evident in our late Holy Warrs, where few men of any modesty or honesty did at first stickle so much about the weighty points of Religion, in Doctrine or manners, tending to true Faith or practicall Holinesse, (objects too deep and weighty for the weak and shallow braines of most Novellers and Vastators;) few, I say, or none of any worth did or do contend about true Grace or reall Virtue, who shall be most Holy, Penitent, Humble, Faithfull, Pure, Patient, Just, Charitable, Meek, Devout, Sincere, inoffensive to God and Man: No, the Lord knowes, a little touch, or dash and colour of these serves the turne with most men, that are most eager for any side and party of Religion in their rude disputes and uncharitable janglings. The greatest strifes, the sharpest emulations, and most unfeigned feudes of Religion arise from principles of Envy, Revenge, and Ambition in mens Spirits; when once they are divided upon any spark or pretext of Religion, their ambitious Zeal, like fire, pre∣sently ascends and lifts them upward: The grand interest of their Godlinesse is (like the Sons of Zebedee) who shall be chief, what person, what party, shall prevaile and rule over others, who shall sit on the right hand of Christ, judging the rest, not as brethren, but as subjects and vassals. For all pregnant factions in Religion are not onely soli∣citous to preserve themselves in some honest liberty and modest tranquillity; (as a candle whose confined flame keeps within its own socket and compasse:) but they presently meditate the extinguishing of all others. They aime indeed at Conquest and Soveraignty, every ones fingers itch at the Scepter of Jesus Christ, that is, at such power and authority, as may governe the soules and bodies too, the con∣sciences and carkases of other men both in Church and State; that they may (in Christs Name) have Dominion over the opinions and judgements, the minds and spirits of all men, subduing them, if not at first by disputation and arguments, yet at length by Fight∣ings and Armes, by silencings and imprisonings, by plunderings and undoings.

For which purpose each party, the better to justifie its insolency and cruelty against all others, holds forth some Ensigne and Flag, as of difference, so of defiance; either as to some lesser matter of Opi∣nion and Doctrine, or (rather than faile) of some meer outward Form and Discipline, yea of some sorry Ceremonie and Custome no way essentiall to true Religion: Yet from hence the eager, but weaker, Zelots on all sides, (Episcopall, Presbyterian and Independent) have and do foment those miserable flames, which have not onely scorched,

but almost consumed this Church of England. For, these petty con∣tests readily fall under vulgar capacities, as more obvious and sensible; these fit the humors of the minue people and petty Preachers too, who are (naturally) as proud and imperious, as masterly and surly, as the greatest Clerks or Scholars, whose learned abilities may better excuse their pertinacies, ambitions, and other insolencies.

Who is so blind as not to see that from the first differences which were spawned at Frankfort, and hatched at Geneva, about non-Con∣formity and Church-Discipline, the Presbyterian and popular Spirit hath alwaies grumbled and mutined at that eminency and govern∣ment which Episcopacy (for the maine) hath enjoyed from the be∣ginning, not of Reformation onely, but of Christian Religion? From whence some other mens Spirits, (too high perhaps and Prelaticall) out of jealousie, have, on the other side, sought to engrosse and ex∣ercise more of a sole, arbitrary and absolute power, not onely above, but apart from, all Presbyters and people, than was ever challenged or used in the Primitive Constitution, in the first and best practises of Episcopacy, which seems to have had more of Aristocracy, by the joynt Counsell and assistance of select and Grave Presbyters, than of absolute Monarchy, or soveraigne and sole authority, further than an eminency of Office, Order, Place, and Presidencie, might keep an united and regular power in their more ample and combined Churches, which consisted of many Christian congregations and Presbyters.

But as the Duke of York first professed with oath, that he aimed at no more than his Duchy, yet afterward aspired & gained the Kingdom of England, by the name of King Edward the fourth; so some Pres∣byters at first pretended onely to claime a coordinate exercise of Counsell and assistance with Bishops, in some things, consisting with a modest and orderly subordination to them as chief Fathers of their Ecclesiasticall Tribes and Families; yea I knew some chief Rabbies of them have professed that they cryed down and covenanted onely against the Tyrannick Government of Prelates, and the over-grown train of their Officialls, shewing some reason to regulate Episcopacy by reducing it to the modesty of Primitive patternes: Yet this mo∣tion was no sooner begun among us, but (we see) it increased to such a violence, as kindled the ambition of some people and Presby∣ters so hot against all Bishops, that the best of them (and many of them were incomparable men, excellent Christians, and most admi∣rable Bishops) were counted Refractory, Popish, and Antichristian, with all their abetters, because they would not tamely contribute to their own utter destruction, and presently consent to the reproch of this and all ancient Churches, where Bishops I think were as well known, and as long used, as the Sacraments or the Scriptures. Yea at last the contention grew so sharp, that it not onely whetted many tongues and pens, but it came to swords, ending (if it be ended) in much blood, Presbyters challenging to have not only a meet share and concurrent influence (as was ancient in Ignatius, and St. Cyprians, and St. Austins times, and which might be very fitting and usefull in

Church-Government) but they will have all or none, and this upon Christs title: Bishops (as usurpers for 1600. years) must have no faire quarter, nay none at all; but persons and power must be wholly ex∣autorated, extirpated, impoverished, contemned, abased, undone. Though they had done nothing but what either the Lawes com∣manded, or the Prince (in whom by law was the chief Ecclesiasticall as well as civill power) indulged, yea and required them to do, yet no medium, no moderation can be expected between Caesar and Pom∣pey, Sylla and Marius, Antonius and Augustus, when mens Spirits are heightned by jealousies and emulations to seek each others de∣struction.

After all this, the peremptory reign of Presbytery, (which cost this Church and Nation so deare) was not long-liv'd, nor could be well established, though at first it looked so big, and grasped on the sudden even at three Kingdomes; For before it was warme in its nest, or well seated in its Throne, we see Independency got hold on one end of its Scepter, or quarter-staffe rather, threatning, in the right of Christ Jesus, and in the behalf of all Christian common people, to wrest it quite out of the hands of Presbytery, either by legerdemaine, or maine force, unlesse it might go at least halfe with it in the spoiles of Episcopacy, and that share of Church-Government which they pleaded was due not onely to a few Preaching Parsons and ruling Elders, but to the whole congregation, as being holy, the Lords people, the body of Christ in particular.

This check made Presbytery much more tame and tractable than it was wont to be, when it first whetted its tushes so sharply, and brisled so fiercely against all Episcopacy, root and branch, hoofes and hornes; no regulation, no remission, no moderation, no merit of so many Godly, Learned, Moderate, yea Martyrly Bishops, heretofore, and even then in England would serve the turn. After all this trouble, the more grave and sober sort even of those Presbyterian and Inde∣pendent Ministers are brought (as we see) into no small straits, and reduced to this great Dilemma of policy, whether they should choose to put their heads again under the Bishops hands, or under the common peoples feet; whether it be more for the honor of their Mi∣nistry to be subordinate to grave and worthy Bishops, as Learned Moderators, Presidentiall Fathers, and elder Brothers, or to be thus everlastingly haunted with evill and unclean Spirits, to be thus hampered with the giddy and ungratefull vulgar, who are very pe∣tulant and saucy companions, very soure and insolent masters.

Nor is this Triumvirate of Episcopall, Presbyterian and Indepen∣dent Antagonists and rivals, the boundary of mens religious Ambiti∣on and contentions in England; There are other Names and Titles, and daily will be more and more new Sects and Factions, which will have their Godly agonies and pretentions, no lesse than those three have had.

Yea, the least and most unsuspected, the feeblest and silliest of them, will serve either to kindle new, or to continue successive fires of

jealousies, troubles, seditions, and wars in this Nation. Take them all together, and leave them equally to their severall principles, and con∣trary operations, they will be like the complication of many diseases in one body, as the Quartanes, Dropsies, Scurvys, Hectick Feavers and Consumptions of this State and Church: not onely shaking oft, and daily dispiriting, but (in time) quite destroying the Beauty, Health, Strength, Peace, Safety, and Honor of this Nation, whatever it be, Common-wealth or Kingdom, Aristocracy, Democracy, or Mo∣narchy. For while mens Spirits are sharpned by daily contentions in Religion, to anger, emulations, and ambitions who shall be greatest in popular esteem, in prevalency of parties, in number of Sectators, in novelties of opinions, and in presumptuous practises, they not onely sowr to secret animosities, but break out to open enmities, from the least differences. For the true life and power of Religion, (which consists in a Knowing, Humble and Charitable Zeal for Gods glory and each others good, this) is taken off and extremely dulled (as the edge of sharp knives by cutting of cork,) while mens head and hearts are wholly busied in whitling and hewing those small points and softer parts of Religion, which consider (at first it may be) one∣ly the ritualls, externals and polities of it; yet in time these conti∣nuall droppings undermine and overthrow the very fundamentals, which consist in the Unity of the Faith, the Sanctity of Manners, and the Sincerity of Christians Charity to each other, which held better in Unity, Health, Beauty, and Strength amidst heathenish persecu∣tions, than they ever did, or can do, amidst Christians contentions, needlesse and endlesse janglings of Preachers and Professors among themselves.

For these rising most-what not from the holy and humble warmth, but the wantonnesse and luxuriancy of mens Spirits, (especially after long peace and setling upon their Lees) do naturally break out to such boyles and tumors of Factions, as swell every Opinionist and his party to the hope of having a turne, or share at least, in rule and Em∣pire; wherein the present prevalent party is ever jealous and impa∣tient of having any equall or rivall either to affront or disturb them; and the depressed parties still conceive they are injured, and oft com∣plaine of being persecuted: Nay they are filled with Whisperings and Murmurings, with Envies and Animosities, (though they be let alone and connived at by way of Toleration) when they see the publick rewards of Valour, Learning, Industry, Parts, and (as they think) of Piety it self, onely or chiefly bestowed on those that ad∣here to, and symbolize with the prevailing party, which is the onely rising side; all others despairing to rise, till the great Resurrection, unlesse by power or policy they can undermine or overthrow the predominant faction.

In these nests of Religious differences and zealous emulations are the eggs of all civill discontents, popular seditions, and pernicious re∣bellions, commonly layed and hatched, to the infinite hazard, and ma∣ny times utter ruine, of civill States; which are never so safe, as when

all parts of them, like the parts of a globe or sphere, fairly corre∣spond with each other by the unity and intirenesse of the same Re∣ligion; whose content or orbe is the holy Scripture, whose centre is Gods glory, and whose circumference is Christian love, unanimi∣ty or Charity, without any of which Religion is but a Rhapsody of mens opinions, passions, and ambition.

From these holy confinements when once Christians come to di∣vide as to their Religion, they soon fall to defie, to destroy, yea to damne one another: Every party hath such high paroxysmes of zea∣lous hopes and presumptions for their way, that they presently ascend Gods Throne, and Christs Tribunall, severely judging all men but themselves: which judiciall and uncharitable arrogancies have (as we see) at this day, not onely in England, but in all the Christian world, so filled and inflamed mens minds with cruell counter-curses and angry Anathema's against each other, that if Gods last doome should echo after the clamours and censures of Christians passions, we must all be damned, every mothers child of us, notwithstanding that we all professe to believe and serve the same God and Saviour. If not every particular person of each party, who may have more moderation and charity, yet to be sure the froth and scumme, the po∣pulacy and vulgarity of them, (which are alwaies boyled highest) these mutually condemne each other, not to a Purgatory or a Limbo onely, but to a very Hell of infernall and eternall torments.

Thus many Protestants utterly damne all Papists, as if God had no people in that Babylon of Popery; the Honesty, Humility and Sim∣plicity of whose Faith, Works and Hearts may bring them out of the contagion of Romes Plagues, Policies, and Superstitions. Papists on the other side universally damne all Protestants, (though they hold all the ancient Creeds and Articles of Faith, though they practise all Christian necessary duties, and keep to the Primitive Order of the Catholick Church) onely because they will not tye the keyes of Faith, Conscience, Scripture, Religion, and Church-Government, to the Popes girdle, or absolutely submit to him in a blind obedience a∣gainst Reason, Scripture and History, as to the surly Jaylour, rather than the safe keeper, of Christian and true Religon. In like manner the violent Lutherans call the Calvinists Devils, and the passionate Calvinists defie the Lutherans as luke-warme Protestants, and smel∣ling too rank of Rome. Look to the eager and acute Arminians, the Socinians, the moderne Pelagians, the Anabaptists, Catabaptists, Familists, the Seekers, Ranters, and Quakers: As the Independent, Presbyterian, and Episcopall hands, so these are generally full, ei∣ther of firebrands from hell, or thunderbolts from heaven; which are eagerly cast by the more violent Spirits in each others faces, as Hereticks or Schismaticks, as Antichrists and Hypocrites, as de∣ceived and deceiving. Nor will the Zealots and bigots on any side make any great scruple (if they have power) to destroy those whom they account no better than desperate and damnable even in their Religion.

Amidst and against all which factious discriminations of Religion, every Nation and Polity, which either is, or would seem to be wise, must seek to preserve its safety, by establishing some Uniformity and Unity in its publick profession: For no nation is farre from mise∣ry, that is pestred with variety of Religions, and is fixed at no cer∣tainty. The sad example of this Church and State of England, (be∣sides our neighbours) is an instance as unanswerable as palpable; for the Church of England stood Neuter as to all the sides and factions of Christendom, yet held so far Communion with Greek and Latine, Re∣formed and Romane, Lutheran and Calvinian Churches, as it saw they held communion with the Scriptures, and with the ancient Catholick Symbols, or Councils, which were the best boundaries of Christian Religion. It had, if not more, yet as much Solidity and Sincerity, Piety and Proficiency, Gifts and Graces, Charity and Moderation, Order and Good polity, as any, yea all of them; farre lesse of Partiality; Popularity, Novelty, Oppression, Superstiti∣on and Confusion, than almost any one of them; while the favour of God and man shined upon her, strangely blest with Peace, Plenty, Honor and Prosperity, while it kept its Ecclesiastick Order and Uniformity in Religion, which was the chief soder or cement of civill Tranquillity. This Palladium once stolne away by the Jesui∣tick subtilties, and other factious policies, how have the Temples and Towers of our Troy, the Churches and Palaces of our Jerusalem, the Oratories and Houses both of God and man falne to the ground! not with their own age, infirmity, or weight, but battered and sub∣verted chiefly by those Engines which factious fury and devout ambition puts into all mens hands upon the score of their Religion: a fate which still threatens all the remaines of Religion and Peace that have yet escaped, if God be not so mercifull to this Land, as to shew us some Balsam that may heale the Divisions and Wounds of our Church and Religion, which will easily fester and inflame the body politick of any Nation; for civil Peace cannot be firm where publick Piety is not sound and setled; nor can any Kingdom or Common-weale be established, in which true Religion is either baffled or aba∣sed by being divided and distracted.

But suppose that you (O my Noble Countrymen) and your po∣sterity should enjoy a moments miserable prosperity, and a pitifull kind of peace, meerly upon the account of a meer Mahometan power, and Gladiatorian Prevalency of one side, possibly over-awing all other parties and pretensions of Religion, or so counterpoising them by secular policies to some consistency, as doth rather distort and de∣presse, than advance or encourage the progresse of that true Piety and Christian Charity, which are the surest marks of Christianity and of Gods favour to any people; yet, I presume, you are so piously prudent, as to consider

First, that such worldly tranquillity and prosperity are scarce worth owning or enjoying apart from that sweet harmony and fruition which goes with true Religion, and flowes from it, when it

keeps the unity of the Spirit in the bond of Peace, when its sacred oyntment is diffused from the head Christ Jesus, not onely to the chief members of his body, but even to the skirts of his clothing, the use and capacity of the meanest believer, in an holy Unity and happy Uniformity, not onely of true Doctrine, but of comely Or∣der and charitable Communion. This mortall life, with its high∣est naturall ornaments and civil accomplishments, is no blessing, separated from the meanes of a better life, or from the enjoying of them in such a way of Unity, Order, Decency and Charity, as not onely becomes a Christians conversation best, but most advanceth his comfort: Our miserable moment is no further valuable, than it may be serviceable to a blessed Eternity. True Religion, and the sweet enjoyments of it, sets humane societies and soules above the form and fate of beasts, much more than common reason and civility can do, which the Heathens and Infidels in all ages have enjoyed for a time.

Secondly, next, you cannot but conclude, that whatever civill peace you and your posterity may enjoy▪ not setled upon religious grounds, it cannot be either very secure or sincere, and so not long lasting: for it must needs be either very Tyrannous, if any one Factions power and ambition gets uppermost, and seeks to force all others to obey or comply against their judgements and consciences; or it must be very querulous and quarrelsome, if all enjoying an equall toleration, yet each side nourisheth such Distances, Defiances and Jealousies against others, as puts them alwaies upon their guard and fence, breathing them (as it were) with daily contests & private skirmi∣shes, thus preparing them for blood and war at last. When they have sufficiently preached, and prayed, and scribled against each other, when they have disputed, and discommuned, and unchurched, and unchriste∣ned one another then (if they are numerous) they are ripe and ready to rifle and plunder, to kill and destroy, to despise and devour one ano∣ther, as mutually damning each other.

All Histories of the Church do loudly proclaime to us, That neither Church nor State, Kingdom nor Empire, Monarchy nor Common-wealth can be long-liv'd or flourishing, where true Religi∣on, once generally professed and venerated among them, growes to be divided and despised, abased and impoverished, even by Christi∣ans themselves. The sad experiments of which Eusebius tells us,* 1.8 when he sets forth the meritorious causes and originals of all those dreadfull vastations which befell Christian Churches under Diocle∣tians persecutions: Also of those barbarous inundations which fol∣lowed in St. Austins dayes, who died while the City in which he was was besieged. The chief rise and occasions of those hostile in∣cursions sprang from the factions, inquietudes and contentions▪ so rise among Christians, neither Bishops, nor Presbyters, nor People a∣greeing as they should, but oft breaking forth to tumults, riots and seditions, by the popular furies of Manichees, Novatians, Donatists, Arians, Circumcellians and Pelagians; or by the discontents and

ambitions of Presbyters, or by the pride and oppressions of some Bishops, to the infinite dishonour of Christianity, and to the in∣viting of contempt and insolence from the common enemies of it. For who can think those Christians worthy of any Peace, Honor, or Respect from strangers, who so little love or value their Brethren, yea their Mother and Fathers, as not onely to despise them, but to destroy them?

The African, Asiatick and European, the Eastern and Western, the Greek and Latine Churches (if we had not the late testimonies of our own and our neighbours calamities) sufficiently tell us, that no comet presageth greater calamities, or more publick mischiefs to any Nation, than these dissensions in Religion, which setting mens hearts most on fire, are hardly quenched, but with their blood, tend∣ing and oft ending in the ruines both of Churches and States.

These, these gave opportunity to that raging Sea of Mahometan pride and perfidy, which easily swallowed up so many famous Chri∣stian Churches in Asia, Africa and Egypt, and at last the whole Grecian Empire, when the banks of Christian Unity, as well as Pie∣ty, were broken down by Christians themselves; who in vaine boast of Piety, Miracles and Martyrdome, unlesse they keep true Charity among themselves.

As no men deserve more noble and durable monuments to be made, not of marble-stones, but of thankfull hearts, than they whose wisdome successefully endeavours to compose unhappy differences, as to Religion, in any Church or Nation; so no men are more and more justly to be blamed than they, who sitting long at the helme of government in Church and State, and being sufficiently furnished with power to prevent or speedily remedy such distempers, yet have either occasioned and exasperated them by needlesse and unseasonable rigors, or else connived at and too much indulged them by carelesse remissions and negligences; from whence some small vipers or faction (which in my memory were so charmed, that they seemed quite dead in this Church) have so revived, that they have grown to such vigor and activity, as with their teeth and clawes forcibly to make way for their own unhappy birth, by the corrosions or eating through at last of those very bowels of the Church of England, in which they were tacitely, and (indeed) either by too much confidence, indulgence, or indiscretion most unhap∣pily bred and fostered.

No Christian State or Church can be too vigilant or unsecure in this point, the suppressing and preventing of all religious fewds and disturbances, whose first conception commonly springs from, either some odde stroke in the heads, or some putid humors in mens hearts, wherein long peace and plenty makes men either wantonly re∣fractory against other mens forms and opinions, or pertinaciously zealous for their own inventions, many times not more supercili∣ously than unseasonably; every one being so loth to sweep away the cobwebs they or others have made, either late or long since, that

they rather choose to set on fire and burne down the whole house, in which they all had their safe abode and first breeding.

Certainly such petty serpents in Religion, which afterward swell big with their uncharitable poisons, should by wise Governours in Church and State, be charitably and timely prevented, and, if possible, stifled in their birth; which had been (I think) no hard matter in England, if such discreet and seasonable applications of piety and power had been used, as all Charity allowed, and all honest policy commanded, before ever those popular and many-headed Hydras came to such a prodigious birth, as scared both Fathers and Mothers, yea and those very mid-wives who most officiously waited to assist those strange and monstrous productions, which were scarce ever seen or heard of heretofore in England.

What prudent and Heroick Spirits there are yet left, whose pow∣er, managed with Christian justice and wisdome, with piety and charity, may haply quell these licentious vastators of Christian and reformed Religion, also of the peace, honor, and happinesse of this Nation, I must leave to the all-wise and almighty God, of whose mer∣cy we may not despaire, while we have leave and hearts to pray to him. Nor can I yet give over the Church of England, as quite forsa∣ken of God and good men, or onely to be pittied and deplored by the best of my Countrimen, since no wise or worthy man, who hath observed the sad and bad effects of religious factions and dissen∣sions among us, but must needs be now not onely out of love with them, but in as great feare and abhorrence of them, as he hath any favour and good will to the peace and prosperity either of his Coun∣try or this Church, to the promoting of which as conscience binds him, so all prudence and policy invites him.

CHAP. IV.

THirdly,* 1.9 to these I may further adde that great spur of generous industry, which we call Sense of Honor, or an impatience that worthy persons have to come short in any thing of that which doth best become them, or is by God and good men expected from them. I know how touchy even small minds and petty-spirited men are in point of reputation there where no true honor lies: But meer shadowes and imaginary punctilio's deceive them under the notions of honor, after that vulgar rate and esteem which gives many Gentlemen quicker resentments of any affronts, neglects, indignities, or injuries done to themselves, than of blasphemy to their God and Saviour; more sensible for the honor of their mistresses of pleasure than for their Mother or Fathers; I mean not so much naturall and politicall, as Spirituall and Ecclesiasticall, the Church and the Pastors of it, such by whose care they have been bred and born to Christ, baptised in the Name of the blessed Trinity, brought up in the true Christian

Faith, nourished, confirmed and sealed by the body, the blood, and Spirit of Christ, directed in the waies of Holinesse and Eternall Happinesse. Certainly the Command binds all Christians to Ho∣nour these parents as much as any.

No sense of Honor should be more quick and sensible, than that which reflects upon our highest concernments, in which not onely our private, but our publick, not onely our temporall, but our eternall welfare is wrapped up, and so confined, that if in this we faile or mis∣carry, all is lost that a great and gracious soul can consider.

If you were a Nation pinched with poverty, over-awed with sla∣very, despicable for your weaknesse, base for your cowardise, bru∣tish for your ignorance, dull with stupidity, dejected by tenuity, or barbarous through want of learning and civility; if you were now to begin the principles of Christianity, and knew not what belonged to true Religion, (which is the highest honor and happinesse of any Nation;) if that were the present State of the Nobility, Gentry, and Commonalty of England, that they were now beginning to be Ci∣vilized and Catechized, I should think my labour lost, my oratory vaine, and my importunity improper, thus to conjure you by the highest sense of Honor, to study the settlement of true Religion, be∣fore you were acquainted with the sense of Civility, Religion, or Honor: Or if I thought you had not so much pregnant light of Reli∣gion, as might make you sensible of the truest and highest points of honor, or not so much apprehension of honor, as might make you most zealously tender in the behalfe of true Religion; I would not be so impertinent as to think to move you beyond your inward principles.

But when I consider you as a people pampered with plenty, exal∣ted with liberty, renowned for strength, dreaded for valour, en∣lightned with knowledge in all kinds, accurately vigorous, actively industrious, as the chief of the Nations, as the princesse of all Islands, heightned to all magnificence, polished with all good literature and civility, old Disciples of Jesus Christ, many hundred yeares agoe converted to Christianity, and never wholly either perverted by Hereticks, or subverted by the many barbarous invasions and warlike confusions which you have endured; when I contemplate the gran∣deur, the power, the wisdome, the majesty, the publick piety (here∣tofore) of this Nation, the antiquity of this Church, and the prosperi∣ty of its reformed condition heretofore; I cannot but with all hum∣ble and faithfull respects tell you, That it is not worthy the name and honor of the English Nation, so famous for Learning and Religion, for Scholars and Souldiers, for Magistrates and Ministers, for Chri∣stian Princes and Christian people, (scarce to be parallel'd in all the world) It is not for the Honor of such a Nation, to halt between, not two, but twenty opinions; to variate thus between the true God and the many new Baalims, between Christ and the many Belials, who will endure no publick yoak of Religion or Church-government, but what themselves fancy and frame, though never so different from

that which this and the Catholick Church in all ages, not onely used and submitted to, but highly rejoyced in, as the onely order that Jesus Christ and his Apostles had setled in all parts of his Church.

It is a shamefull posture for wise and sober men, for ancient and renowned Christians, to be thus inconsistent, as divided between a doting upon former superstitions, (which some impute to us) and indulging moderne innovations (which others reproch us for.) 'Tis ri∣diculous to be alwaies dancing the rounds of Religion, and giddily moving in the mazes of endlesse Innovations, which are but private, and for the most part Childish inventions, the effects either of proud and imperious, or of peevish, popular and plebeian Spirits, who aime not at the publick Peace, Piety and Honor of the Na∣tion, so much as at the gratifying their own little Fancies, Humors, Opinions and interests; whose Novelties (never so specious and plau∣sible at first, yet) soon appeare pernicious to the publick, so farre from mending and reforming the State of Religion, that they threa∣ten to marre all, if the goodnesse of God and the moderation of wise men do not prevent. Private formes and inventions, never duly examined or solemnly allowed by the publick Representatives of any Church in Nationall Synods or Councills, nor from thence recommended to, and approved by, the Representatives of the civill States in full and free Parliaments, but surreptitiously broched at first, afterward Magisterially obtruded, by some pragmatick Prea∣chers, upon any Church or Christian people, these prove no other in the end, than like the ashes scattered over Egypt, productive of sores and boyles swelling to great paine and insolency.

Especially in such a Church and Nation as this, which was of the highest forme both for Christianity and reformation; where God had (to our admiration, and his eternall praise) blessed the former setled State of Religion, and the Churches excellent constitution, under those reverend and renowned Bishops, assisted by Learned, Orderly, and Worthy Presbyters, whose pious and profitable endeavours had long agoe advanced this Churches honor and happinesse to as high a pitch in point of Doctrine and Devotion, and all spirituall experiences, as any Church ever attained; and further had impro∣ved its welfare in point of Discipline, if they had not been ever cur∣bed and hindered by the jealousies and impatiences of some Princes or people, who would by no meanes endure the ancient, just, and holy Severities of Christian Discipline should be exercised by the Clergy against their Haughty and Licentious manners, no not when the Ecclesiastick State of England was in its highest elevation and lustre for Learning, Honor, Order, Estate and Unity: How much lesse are they now to be exercised by poore pusillanimous and pet∣ty Preachers, with their pittifull Lay-Elders?

Yet amidst all the obstructions (either in Doctrine or Discipline) which either the pride and policies of men, or the subtilties of devils have hitherto put, amidst the peevishnesse of Schismaticks, and the

spite of Romanists, amidst all the damps and dispiritings that this Church of England and the worthy Clergy thereof have long found and felt from all sides that were factious and had evill eyes, or evill wills against them; yet even then did the Lord of his Church so high∣ly exalt them and this Nation in the eyes of all the world, to such degrees of Piety, Learning, Peace, Plenty, Honor, Love, and all prosperity that could blesse any Christian Church or Nation, that in good earnest there was no need any of these new patches should be put as deformities to that old garment, which was so goodly and grace∣full for true Christian Religion and due reformation, that no novel∣ty from private heads or hands could mend it; especially when ob∣truded as a rent, or forcibly pinned upon it as rags and hangby's of Religion, by every petty Master, whose fingers itch to be medling and innovating in Church affaires, without any publick and impar∣tiall counsell and authority.

Such preposterous endeavours, no way worthy of the honor of this Nation, nor contributive to its happinesse, God hath already soon all sides blasted, that they have been not onely unprosperous, but many waies pernicious, dishonourable, & ridiculous, divine vengeance at once discovering their follies and confuting their confidences, which instead of further setling or better Reforming Religion, (as was on all sides vapored and pretended) have, as much as in them lyes, reduced a famous and flourishing, a well-reformed and united Church, almost to ruinous heaps and sordid confusions, to the great shame and dishonour of this Nation; both reproching your pious progenitors, and you their posterity, as if for this last hundred yeares, none of them or you had served God as they and you should have done, with holy and acceptable service, because neither they nor you did permit every man or Minister to choose what Religion he would broach, what Opinions he liked, or to use what Discipline he pleased, or beget what Churches and Pastors he fancied best: and this after every free-man had either in Person or by his Proxy con∣sented to that religious establishment, which bound all men either actively to obey, or passively to submit with silence and patience, because it was of his own appointing, being the result of all Estates in this Nation, who without doubt were much more able to consi∣der and conclude what was best for the publick Piety, Peace and Honour of this Church and State, than any private man could do, whose self-overvaluing and overweening is generally the first step of their own and other mens undoing; yea many times from these practises, which at first are not much regarded, much mischief ac∣crews to the publick, as the plague is thought to begin first in pri∣vate alleys and by-lanes, or from some one man or woman that hath a foul body or a very stinking breath, which easily poysons the ambient ayre in which they walk, especially when disposed to putre∣faction, and so diffusive of the Infection to others. The stop and cure of which Epidemick pestilence, (which beginning from some mens ill lungs or lives hath now seised upon Religion it self and this whole

Nation) by your applying seasonable Antidotes and safe defensatives, is a work most worthy of the Wisdome and Honor of this Nation, which can be in no point more concerned or conspicuous, than in this of true Religion, so setled and maintained as best becomes both the Majesty of Religion, and the renowne of the Nation.

Fourthly, to which great and good work, you stand obliged not onely in duty to God, in love to your Saviour,* 1.10 in charity to poste∣rity, and in just respects to your selves, (all which are great ingredi∣ents in true Honor) but further, give me leave to tell you, some∣thing of Gratitude and just retribution lyes upon you, as to the ancient Clergy or Ministry of this Nation, who have faithfully served God and his Church, you and your forefathers, for many yeares, in all Ec∣clesiasticall duties and religious offices.

If you and your Forefathers (most honored Gentlemen, and belo∣ved Countrymen) did well and worthily in a grave and orderly way of publick consent, and by due Authority, purge this Church and redeeme this Nation, in its Doctrine and Duties, its Ministry and Worship, its Discipline and Government, its just Liberties and im∣munities, from the drosse and druggery of Romish errors and super∣stitions, of Papall Tyrannies and Usurpations, reserving or restoring that Purity, Decency, Authority, Order & Uniformity of Christian Religion, which became the wisdome and honor of this Church and Nation, by the exactest conformity with the Catholick Church, in its purest and primitive constitution;

If you have effected and enjoyed this happinesse, by Gods bles∣sing chiefly upon the pious Counsells, devout Prayers, potent Preachings, and learned Writings, as of the first reformed and refor∣ming Bishops, and Presbyters subordinate to them, so of their worthy Successors in the same Orders, Offices and Functions, who have (many thousands of them) confirmed their Doctrine, sealed their labours, asserted and authorised their Ministry, by their holy lives and comfortable deaths, yea some of them with their patient suf∣ferings and Martyrdomes; If the Clergy of this Reformed Church in their severall stations and degrees, have by the Divine assistance ever since preserved this holy depositum of the true Christian Re∣ligion, duly Reformed, according to the Primitive gravity and Scrip∣turall verity, for above one hundred years, to your and your fore∣fathers inestimable honor and happinesse; and this, as with great Learning and all sorts of holy abilities, so with no lesse industry and fidelity, (though not wholly without humane frailties and perso∣nall infirmities, which God in mercy will pardon, and man in cha∣rity ought to passe by, where there was so much integrity and pro∣ficiency, so much of commendable worth and constant excellency, as to the maine;)

If you cannot deny the many signall testimonies which God hath given of his being well-pleased with this Churches Reformation, with the Ministry, Worship and publick Profession of Religion in this Na∣tion; not so much by that long peace, plenty and prosperity, which

you and your pious predecessors have (to a wonder) enjoyed at home, be∣sides the great Honor and renowne abroad; nor yet by those nationall and signall deliverances from deep designes and imminent dangers, which threatned the utter subversion of Church and State; (these preservations and lengthnings of our tranquillity being then surest signes of Gods favour, and approbation of our waies, when they are honestly obtained, thankfully received, and modestly enjoyed) but (beyond these conjecturall fruits of common providence) we have those speciall tokens and testimonies wherein the Lord hath, as I conceive, evidenced most clearly his good pleasure and liking to this Church of England, its Religion, Reformation, and Ministry, namely by those eminent gifts, and undeniable graces of his Spirit, which in great and various measures he hath plentifully poured forth upon the Godly Bishops, and other good Ministers of this Church who were subject to them, to the edification of his faithfull people among you in all spirituall blessings, even to the admiration of our neighbours, the joy of our friends, and regret of our enemies:

If the excellently Learned and Godly Bishops (whose names and me∣mories are blessed) assisted by other able, orderly, and painefull Mi∣nisters of this Church, (who being duly sent and ordained by them, were humbly obedient to them as to spirituall Fathers,) if they have carefully and happily steered for many yeares the sometimes faire and rich Ship of the Church of England, (in which so many thousand precious soules have been imbarked for heaven and eternity,) between these two dangerous gulphs (the Scylla and Charybdis) of Pa∣pall Superstitions and uncharitable Separations, steering it by the com∣passe of Gods word, with such Christian prudence, order and decency as is therein commanded or allowed; in which happy conduct they and their successors were still very able, willing, and worthy to have proceeded, if the wrath of God (highly offended for the wantonness, wickednesse and unthankfulnesse of the generality of people under so great meanes and mercies,) had not justly suffered so rude stormes, of both religious factions and civil dissensions, to arise, which having torne the tackling, rent the sailes, loosened the junctures, un∣hinged the rudder, broke the maine mast, cast the chiefest Pilots and skilfullest Marriners over-board, quite defaced the lesser card or compasse of Ecclesiasticall Canons and civill lawes, have (at last) driven her within the reach and danger of both these dreadfull extremes which she most declined, leaving this poor weather beaten Church, af∣ter infinite tossings, like a founder'd ship, in a troubled Sea of confusi∣on, attending one of these two sad fates, either a Schismaticall dissolu∣tion, or a Papall absorption; either to be utterly shattered in pieces by endlesse factions, or to be swallowed up at last in the greater gulph of Romane power and Policy, which cannot but have alwaies a very vi∣gilant and intentive eye what becomes of the Church of England:

If the Ministry of the Church of England, (whilest it was yet flou∣rishing and entire, as a City united in it self, as an orderly family or ho∣ly

corporation, consisting of Fathers and Brethren, of Bishops and Presbyters, might justly challenge before God and all good men, this merit and acknowledgement from you and your fore-fathers, that for Learning and Eloquence, both in preaching and writing, for acute∣nesse and dexterity in disputing, for solidity and plainnesse in teaching, for prudent and pathetick fervency in praying, for just terror in moving hard hearts to softnesse, and feared consciences to repentance, for judicious tendernesse in comforting the afflicted, and healing the wounded Spirit, lastly, for exemplary living in all holy and good waies; in all which particulars becoming a Christian Church, nei∣ther you nor they have had any cause to envy the most Christian and best Reformed Churches in the world, as to that honour and happinesse, which consists in the excellent abilities, honest industry, due authority, regular order of Ministers, also in the decency, useful∣nesse and power of holy Ministrations; all which blessings experience sufficiently tells you, were formerly enjoyed by many gracious and judicious Christians, farre beyond what hath been, or ever can be hoped under these moderne divisions, deformities, distractions and dissolutions, which do (indeed) threaten in time utter desolation to this Church and the true Reformed Religion, if Gods mercy and wise mens care do not prevent:

If nothing but ignorance or malice, blindnesse, or uncharitablenesse, barrennesse or bitternesse of Spirit in any men, can deny this great truth, this honest, humble, just and modest boasting, to which the injuries, indignities, and ingratitudes of these last and worst times have compelled sober Ministers, as they did St. Paul, who ought to have been better valued and commended by them:

If you (O Noblemen, Gentlemen, and Yeomen of England) are so knowing, that you cannot be ignorant of this truth, and so ingenu∣ous, that you cannot but acknowledge it in behalfe of the Church of England and its worthy Clergy, while you and they enjoyed Piety, Peace and Prosperity; if beyond all cavill or contradiction, this right ought to be done to Gods glory, this Churches honour, the an∣cient Clergies merit, and your own with your fore-fathers renowne, (that after-ages may not suspect them for Hereticks or Schisma∣ticks, nor you for Separates or Apostates, as forsaking that good way, in which they were reformed and established in the purity, power and polity of true Religion:)

If all these suppositions be true (as I know you think they are) how (I beseech you,) can it be in the sight of your most just God and mercifull Saviour, (who so abundantly blest this Church and his servants the Ministers of it, in teaching, comforting, and guiding you and your pious predecessors soules to heaven) to change and cast off such a Ministry and such Ministers? Yea, how can it be in the censure of pious and impartiall men, other than a most degenerous negligence, a Mechanick meannesse, a most unholy unthankfulness for you, or any Christians, to passe by with silence and senselesnesse, with carelesnesse and indifferency, all those sad spectacles of

Church-divisions and distractions, of Church-mens diminutions, de∣basements and discouragements, lately befaln them (by a divine fa∣tality and justice) partly through the imprudence of some Clergy-men, severely revenged by the malice or mistake of some Lay-men, whose heavy and immoderate pressures have faln chiefly upon those Eccle∣siasticks who were Christs principall Vicegerents, Messengers, Ministers and Embassadors, his faithfull Stewards, his diligent Overseers, his vigilant watchmen, his wife dispensers of heavenly Mysteries to your Soules.

From whom so many Apostasies have been commenced and carried on, by infinite calumnies, indignities and injuries against them and their orderly authority and function, as if you and your Children had lately found more grace and virtue, better Ministeriall sufficiencies and proficiencies, in some Tradesmen & Troopers, in Mechanick ignorance & illiterate impudence, in the glib tongues, the giddy heads, & empty hearts of such fellowes as are scarce fit to be your servants in the meanest civill offices; as if these were now fit to be your Pastors and Teachers, your Spirituall inspectors, and rulers of your Soules, be∣yond any of those Reverend Bishops, and Learned Doctors, and other Grave Divines, who heretofore (through the grace of God) dispen∣sed to you, by their incomparable gifts and reall abilities, those ine∣stimable treasures of all sound knowledge and saving wisdome, of grace and truth, which were carried on with comely order, and bound up with Christian unity.

Doubtlesse, the forgetting of those Josephs, who have been so wise storer••s and so liberall distributers of the food of eternall life to our hungry soules, who have brought forth, as good Scribes instructed for the Kingdom of Heaven, out of the good treasuries of their hearts, things both new & old, (the Learning of the ancient Fathers, Councills and Historians, set off with later Experiments and Improvements of all spirituall operations and gracious comforts,) the forgetting, I say, of these Ministers cannot be worthy of that pious gratitude which becomes noble-minded Christian. How meane, uncomely, and much below you, must it needs appeare to all wise and sober Christians in the present age and all posterity, if you suffer their holy orders to be despised, their spirituall offices to be neglected, their divine autho∣rity to be usurped, their primitive orders and constant succession to be interrupted, their persons to be abused and shamefully treated, their support, as to double honour, to be so abuted, that their mainte∣tenance shall be very small, sharking and uncertaine; also their respect and esteem none at all, especially among the common people, whose civil and religious regards are much measured either by the bag and bushell, or by the examples of their betters, their Landlords and Governours?

The wilfull dividing, debasing, discrediting, disordering, and dis∣carding of the ancient Clergy, as to their Ordination, Government, Mi∣nistry, Authority, and succession in England, (which was most Christi∣an, Catholick and reformed,) must needs be, as the sin and shame, so the

great injury and misery of you and your posterity, being the ready way to bring in, First, a scrupulous unsatisfiednesse and unsetlednesse, as to our former Religion, as if either not true or not reformed; Secondly, next it raiseth a jealousie and suspicion of any Religion, un∣der the name of Reformation, as if it would not long hold, and had no bottom or bounds; Thirdly, after this followes a lukewarmenesse, coldnesse, and indifferency as to all Religion whatsoever, as Re∣formed and as Christian; Fourthly, then will there creep in by secret steps a generall Apostasie at least from our pristine wise Reformation, and happy constitution of Religion, to the Roman errors, superstiti∣ons and usurpations, which wait for such a time and temper in Eng∣land, whereby to make their advance upon peoples mindes, wildred and confounded, when they shall see the shamefull retreates, recoilings and variations made in England by the Reformed Religion upon it self; whose disorders, disgraces and deformities necessarily follow∣ing the contempt of their Ministers, or the change and rupture of their Ministeriall descent and succession, will make most, if not all men, in time to recede from it, and rather adhere to its grand Ro∣man rival, & its implacable enemie, Popery, whose policies will bring you and your posterity, by the contempt and want of true Bishops, to have no Pastors or Ministers of any uniforme validity, of Catholick, com∣plete, and most undoubted authority. If any man may be a preacher that listeth to pirk up into a Pulpit, certainly in a few yeares you shall have no Preachers worth your hearing, no Ministers of any re∣putation and authority, either among the Idiots and vulgar, or a∣mong the more ingenious and wiser sort of people, who are not na∣turally either very solicitous or industrious in the concernments of Religion, or the choise of their Ministers.

If neither God nor good men have any further pleasure in their ser∣vants, the ancient Clergy of England, if they really are as uselesse and worthlesse as they have been made vile and reproched by some mens tongues and pens, if they have deserved to be thus tossed in an eter∣nall tempest of factious divisions, vulgar depressions, and endlesse confusions, beyond any other order or rank of men; if this be their evill fate and merit, after all their studies and paines, after all their Praying, Preaching, Writing and Living, to the honor of this Nati∣on, and the great advantages of the Reformed Religion; if to have e∣qualled at least, if not exceeded the Clergy of any Church in any age since the Apostles departure, be the unpardonable fault of the Reformed Bishops and their Clergy in England; if their very sufferings, as the vipers seizing on St. Pauls hand, make them appear to barba∣rous and vulgar minds as sinners, therefore despicable, because they are so much despised, and so thought fit to be destroyed; if this lin∣gring and shamefull death of being thus Crucified, is that by which the Clergy of England must glorifie God, if this bitter cup must not passe from them; truly it will be a mercifull severity to hold them no longer in ambiguous calamities; but rather wholly to expose them to the last outrages of Fanatick, Popular, and Schismatick fury, the

Lions that hunger and roare to have these Daniels wholly cast into their dens and jawes; that so your eyes may no longer see your poor, despised, distressed, and miserable Clergy, many of whom (both Bi∣shops and Presbyters) are forced (as you know) to embrace the dung∣hil, being destitute of order, honour and estate, some of them having neither food convenient, nor any abiding place, nor any fit∣ting employment; that so that Episcopall Clergy (now rendred so odious) who (under God) formerly redeemed you and your fore-fathers out of the bondage and darknesse of Egyptian superstition, may by an Egyptian Magick and fate, be drowned in the Red-Sea of vul∣gar contempt, popular confusion and inordinate oppressions; that thus the new Jannes and Jambres may not onely resist, but wholly pre∣vaile by their inchantments against your Moses and Aarons.

But if your Consciences (O worthy Gentlemen, who are the Beauty, Strength, and Honour of this Nation,) do on the other side tell you (not with faint and dubious whispers, but by loud and manifest experi∣ences, proclaiming to all the world) that the ancient Clergy of Eng∣land have (generally) deserved better of you, by their Learning, Preaching, Praying, Writing and Living; what (I beseech you) can be more worthy of the Wisdome, Justice, Piety, Honour and Gra∣titude of this Nation, than to assert with their publick love and fa∣vour, the dignity of their worthy Divines, the honour of their Cler∣gy, the Sanctity of their Religion and Reformation, against that plebeian petulancy and insolency which hath so pressed upon them, and daily depresseth all their Authority? not onely by reason of some Lay-mens folly and insolency, but even by their variations and inconstancy who presumed to be Preachers, and challenge upon what score they please a share or lot in the Evangelicall Ministry.

Truly it is high time to redeeme the Sacred Orders, the Divine Authority, the Catholick succession, the ancient and authentick digni∣ty of the Evangelicall Ministry in the Church of England, from the obloquies, contempts and oppressions of ignorant and unreasona∣ble men, who are great enemies to the piety and prosperity of this Nation, and but back friends to the Reformed Religion, being at so deadly a fewd against the ancient Clergy and Catholick Ministry of this Church; whose totall extirpation, both root and branch, Bishops and Presbyters, they have so resolutely designed and restlessely endea∣voured, that they long for nothing more than the natural death of all the reverend Bishops, and all Episcopall Ministers, who yet survive, being civilly dead and buried in obscurity. O how infinite jealous are all Novellers lest the English world should (at last) see the dan∣gerous mistake of exchanging gold for copper, Learned, Grave, Or∣derly, duly-ordained, and authoritative Bishops and Presbyters, (of a primitive stamp, and Catholick Edition) for a scattered and tattered company of new-coyned Pastors and Teachers, who have either not the metal, or to be sure not the mint and Character of such a Mi∣nistry as was ever current in England, (and in all the Christian world?) whose care was not to broach every day new fountaines (as Sampson

did with his Asses jaw-bone) of Ministeriall office and authority, when ever factious Presbyters or fanatick people thirsted after the novel∣ties of parity or popularity; but they ever kept to that cisterne, those conduits or pipes which were first laid by the Apostles, and derived from Christs grand Commission, as the source and fountain of ho∣ly orders, which was deduced by orderly Bishops and Presbyters to all parts and places where any Christians owned themselves to live in any Church-order, fellowship and communion: which was never known in the Christian world for 1500. yeares to be any where se∣parated from the Episcopall over-sight, regulation, presidency and ju∣risdiction; if all Scripturall and Ecclesiasticall records do not de∣ceive us, which never shew us any Church, of greater or lesser di∣mensions, without some greater or lesser Apostles, as Bishops, presi∣ding and ruling over Presbyters, Deacons and people; which nei∣ther Aerius nor St. Jerome himself of old, nor the disguised Wallo Messalinus, or Blondel of later dayes, did ever so much as endeavour to disprove by any one credible instance, of any Church in any age.

Upon so deep and large a foundation did the Clergy, Ministry and Church of England formerly stand, till the Scotch Pioneers and other Engineers undertook with their pickaxes to undermine and over∣throw the Catholick antiquity of Episcopall authority; which work some novelizing Presbyters beginning to transgresse, gave occasion to puny Independents to go beyond them.

Neither of which parties have yet, (nor are ever like, for ought I see) so to mend the State of Christian or Reformed Religion in England, beyond what it enjoyed in former dayes, as to make any learned or wise man so much in love with their various novelties, that they should abhorre that uniforme antiquity, to which the Epi∣scopall Clergy of England did conforme.

The enjoyment of whose renowned worth, learned labours, and everlasting Monuments of true piety, this nation hath so little cause to be ashamed of or repent, that there is no Jewell in the Diademe of English glory, which it ever had or will in any age have so much cause to boast of and glory in, as the excellency of its Clergy or Mi∣nistry, both Bishops and Presbyters, for the last Century; whose pri∣vate failings and personall infirmities (the crambe oft alledged to an impudent hoarsenesse by some detractors, whose uncharitable Synecdoches impute the faults of every part to the whole) will ne∣ver be sufficient to justifie this nations generall unthankfullnesse to the memory and merit of its former Ministry and Ministers, taken in the completion of their harmony and orders, as made up of Bi∣shops, Presbyters and Deacons, that threefold cord of Ecclesiasticall po∣lity and unity, which is not easily, and ought not rashly, much lesse rudely & ingratefully, be broken by any Nation pro••essing Christian and reformed Religion; but rather it should be carefully twisted and wisely recomposed, where either prelatick extravagancie, or Pres∣byterian arrogancy, or popular petulancy, have ravelled, unloosned, or dissolved the intirenesse of its meet subordination and its ancient con∣stitution.

CHAP. V.

* 1.11TO which temper and method of Ecclesiasticall Unity, Order and Authority, as piety, policy, honour and gra∣titude do invite the wisdome of this Nation, (which I have hitherto in many instances demonstrated;) so my next endeavour is to encourage all sober and good Christians to desire and advance, in all worthy waies, that hap∣py Restitution and Primitive settlement in our Religion, by setting before you and them the possibility of effecting so great, so good, so necessary a work; while many difficulties do not yet run us upon that rock of utter despaire which shipwrecks all industry, but they are easily counterpoised by that not onely possibility, but hopefull probability, which seems to appeare in the inclinations of the wisest and best men of all Religious interests and parties in this Nati∣on, who have learned wisdome either by their own or other mens follies.

For this Good the wise God hath brought out of the evill of our follies and miseries, that the sad consequences (possibly not intended by many, but) pursuing our late deviations and transports on all sides in this Church, (where the projects and practises of particular men rather served their private passions and presumptions, than the Di∣vine Institutions, Christs glory, or the Churches generall good,) these have already so fully confuted their Authors and abettors confi∣dences, by the sin, shame, weaknesse and fatuity of them, that they need no blacker marks or deeper brands of dislike, than those which they have with their own hand set upon their fore-heads; having brought the things of Religion to so great a deformity as it is this day, by their praeter, subter or super-conformities, either beyond the use, intent, or indulgence of the lawes, or beyond the constitutions and customes and interests of this Church.

Thus while either restive and sullen, or busie and pragmatick Spi∣rits will needs be breaking that hedge which their wise fore-fathers made, serpents have bitten them: while they would take burning coales from the Altar without tongs, (which the Seraphin used as the ordi∣nary meanes) they have shrewdly burned their own fingers, in so much that many, if not most of them, I believe, would be glad they were every way fairly healed, to as great a soundnesse of Order, Honour and Unity, as they formerly enjoyed; of which they were as weary as unworthy, whose indiscreet forsaking that medium and measure of their happinesse, which was wisely established by pub∣lick counsell and authority, hath been of late so many waies unblest and unsuccesseful, that their very going out of the right way which was the way of Peace, Truth, and Order, hath somewhat prepared their feet for an happy returne. Every one that is so blest as to see their unlucky extravagancies, hath learned to esteem the good old way better than heretofore they did; when private presumption

tempted them to preferre their own novell fancies before the pub∣lick establishments of such a famous Church and renowned Nation as England was.

I make no question but many men are grown wise by their own woes; others at a cheaper rate have bought wisdome by observing the fruits of their neighbours folly, rashnesse and weaknes. Some have deeply suffered for their former Hydropick fullnesse, restivenesse and lazinesse in Religion, contracted by long peace, great plenty, and high preferments; which it is farre more honour to use pi∣ously and profitably, moderately and wisely, than to enjoy pom∣pously, superciliously, luxuriously and idly: others are brought al∣most to utter consumptions of Religion by their own Calentures, and those Hectick fevers which have so long afflicted themselves and (as contagious or spotted sicknesses) infected others. Some of all sides and sorts have suffered. I am sure all are threatned, because each par∣ty hath by their passionate transports rather studied to advance their private opinions, parties and interests, than the common and publick good of this Church and Nation; mutuall sufferings (which have taken from all sides the confidence of their innocency) have so wrought upon all men of serious piety and honest purposes, as by this fiery triall to purge them from their drosse of common infirmi∣ties, and to refine them for some further service to this Church and State. Nor do I doubt, but as other wise and good men, so particularly Ministers of parts and piety, could they once amicably and authoritatively meet, confer and correspond together, would sincerely and cheerfully (by Gods blessing) agree upon some expe∣dient to recover the truth, order, honour, peace, uniformity and authority of the Reformed Religion and its Ministry in this Church and Nation; that neither they, nor you, nor your posterity may be ever thus possessed, distorted, torne and tormented with evill Spirits, which sometimes cast us into the waters of cold and Atheisticall irre∣ligions, otherwhile into the fires of intemperate zealotry and contenti∣ons. For so hath the Church of England passed through all the poetick racks and tortures, which (if not remedied) will be the por∣tion of your posterity, one while rolling Sysiphus his restlesse stone of endlesse Reformation, whose recoilings and relapsings sink the true Reformed Religion to lower deformities than ever it was in: af∣ter this they must be put upon Ixions wheel, tossed up and down with continuall circulations and giddinesse of Religion, as every mans whimsicall braines list to turne it round; whereas Religious orderly motions ought to have, as their due bounds and circumference of truth, so their fixed centre of Christian unity and publick commu∣nion, both which would in no long time (by Gods blessing) be re∣gained in England, if some mens private policies and sinister pro∣jects did not (as wedges) still hinder the closing and agreement of honest and impartiall men, in such waies as would restore Religion to its just honor, Authority and consistence; from the enjoying of which, after all the specious pretences made on all sides, we are still as

far remote, as Tantalus was from eating those fruits or drinking those waters, which onely deluded, but never satisfied his famished soul.

Yet many good grapes and some faire clusters are still left upon this battered vine of the Church of England, in which I hope may be a blessing, which neither the little foxes of peevish Schismaticks have much bitten, nor the greater bores of Romish seducers have wholly subverted. Many well-meaning people, and not a few Preachers too, who formerly had their Midsummer-fits, and shorter Lunacies, as to their religion, are now so sober in their senses, and well recovered to their right wits, that having once tried that vanity and vexation, that froth and futility of Spirit, which attends all factious inquietudes, and exotick innovations obtruded upon a well-setled Church, they are resolved ever hereafter to avoid and abhorre them; as being no better than specious poysons, delicate delusions, spirituall debaucheries and religious lucuries, which growing from plethorick tempers in mens soules, (especially where they are high fed with duties) do easily tempt them that are lesse cautious and moderate both to wandrings and wantonnesse in Religion, first to simple fornications, and at last to grosse and foule adulteries; to which men (otherwise of commendable strictnesse and purposes) are easily betrayed, if (as Dinah) they give way to the temptations of novelty, curiosity, popu∣larity, and ambitious vanity in Religion, there, where it hath been well and worthily setled by publique counsell and joynt consent; yea and hath been happily enjoyed for many Ages, with almost mi∣raculous, I am sure very marvellous prosperities, so as it was, beyond all dispute, here in the Church of England. The inconsiderate ruf∣lings and disorderings of whose religious constitution, many men (of all sorts) are now ready to recant and expiate, if by any honest en∣deavours they may recover the order, unity, beauty, authority and stability of Religion in this Nation.

To whose Ecclesiastick communion I perceive many (heretofore more warme than wise, more credulous than considerate) are now cordially returned, as to their judgements and consciences; to which, no doubt, their conversation would willingly conforme, if once they could see any ensigne of religious uniformity authoritatively set up in England.

Many Ministers would willingly recant and return from their vio∣lent and vulgar transports, if they could but have a protection for their foreheads, or a skreen to hide that shame and discountenance, which they feare hangs over them for their levity, from the common-peoples censures and scorns. Not a few Ministers (sometimes order∣ly and regular enough) would fain get free from those popular lime∣twigs, which have too long held them, if they did not feare to lose some of their feathers, either as to their reputation or maintenance; who flying from that good sense which was heretofore set in the Church of England for their defence, would needs light on that bare hedge for their refuge and perch, which proves to most of them no

better than the beggars bush, fuller of gins and snares than of berries or food.

O how glad would hundreds of popular preachers and preaching people be, to be commanded by superiours to make (not verball, but) reall retractations of their errors, seductions, surprises, schismes, and apostasies? that so their variablenesse in Religion might seem to arise not from their private innate levities, but from either fatall or soveraigne necessities; which are alwaies good salvo's, and go for cur∣rent excuses among common people, either to plead for their ex∣travagancies, or to justifie their changes, especially when they are reduced to the better.

Many Ministers of Presbyterian and Independent practises rather than perswasions or principles, now (together with their followers) who formerly were highly a-gog, (even when they were yet in their downe, pin-feathered, and scarce fledge) in those fine speculations and rare projects which they had fancied for erecting new models of Church-work, after the formes of Consistories and Elderships, Classes and congregations of Corporal Spiritualties, & Spirituall Corporati∣ons, which were to be reared out of the ruinous, nay out of the most intire parts of the Reformed Church of England, which was by them to be wholly ruined, though it were by the Lawes of God and man, by constitutions Ecclesiasticall and Civill, both wisely formed and happily fixed in the Primitive and Catholick form of order and dependency; yet even these men and Ministers of destru∣ction, not edification, with their late Chappels of Little-Ease, would I am confident be now very glad to be handsomely sheltered under the protection of some such Episcopall seat, faire Cathedrall or Mo∣ther-Church, with which England formerly abounded, to the great honour of the Nation, no lesse than of the Clergy and Ministry of all degrees: the Slips and Shrubs of Churches, (which some have late∣ly planted) thrive so ill, that they wish them fairly removed and rein∣grafted into that ancient stock, that goodly and venerable tree of Episcopacy, which was so flourishing and so fruitfull to all orders of Christians in England, and in all ancient Churches, ever since the first plantation of Religion in this Island, or the other world.

O how would all sober Ministers and others rejoyce to come un∣der that shade and superintendency which might not sadly over∣drop, but gently protect every Minister and member of the Church, in their severall branches and boughs? Who sees not by experience that verified which St. Jerom told them long agoe, That a regular Episcopacy is the best, if not the onely defensative, both in the Ca∣tholick and particular Churches, from the scorching heates of factions and schismes, to keep men from those shiftings and tossings in Religion, from those uncharitable rendings and separations, which are so uncomely and inconvenient, yea so noxious to the Churches of Christ, and therefore to be conscienciously avoided by all good Christians?

Besides, this constitution containing in its bosome the true inte∣rests

of Presbyters and people, as well as of Bishops, redeemes the Cler∣gy, beyond any other form of Church-order and Government, from that which is very intolerable to men of learned piety and ingenu∣ous Spirits; that is, the sordid dependence upon, yea and slavish sub∣jection (even in religious concernments) unto those Lay-dictators, and plebeian humors, who are generally very crosse-grained and spite∣fully peevish to men of more learning than themselves. Vulgar minds are alwaies contemptuous to their teachers, and rugged to their Monitors, but most unsufferably insolent, when they find ei∣ther Magistrates or Ministers dependants upon their benevolence; never triumphing more unfeignedly than when they see those defor∣med spectacles which this last age hath oft shewen them, name∣ly, those grave and worthy Ministers, who taught them in the name of Christ on the Lords-day, the very next day pale and trembling, to appeare before them in some Country Committee, compoun∣ded of Lay-men, yea and of some Trades-men, who are generally not guilty of much learning in any kind, and least in Divinity: yet these are the men that must catechise, examine, censure and condemn Ministers in the sight of their people, both in points of Doctrine and in practises Ministeriall, for which some one Minister is able to say more in one houre, than most of those Assessors or silly Spe∣ctators can understand in ten, or ever have read in all their lives.

What ingenuous Christian blusheth not to see Ministers of excel∣lent learning and lives so disparaged, so degraded, so discouraged, by the Incompetency of those who must be their Judges, when ma∣ny of them cannot so much as understand the state of the question or matter in dispute? What Christian is there of so popular, ple∣beian, triviall, and mechanick a spirit, as not to desire to see pro∣per and meet judges set to examine and determine matters of Re∣ligion, for doctrines, manners, and discipline? in all which there are many cases so obscure and intricate, that they require men of very good learning, of composed minds, of sober judgements, and unbias∣sed consciences, to debate and determine them, being very dubious and disputable in truth and holinesse, in faith and morality; which when some silly Saints and devout bunglers will undertake to ma∣nage and modelize beyond their line and measure, after their rash, rude and slovenly fashion, it is not to be expressed how much de∣triment both Religion and its sacred Ministry suffer through the ig∣norance and passion, the rusticity and confidence, the petulancy and impertinency of such ridiculous arbitrators and incompetent judges, who are so farre from being fit for any such Authority and Judica∣ture, that they are not onely not equals, but in most points very much inferiours to those whose doctrine and manners, whose cal∣lings and consciences they presume not so much to search as to in∣sult over, with as much unfitnesse and unreasonablenesse, as if Di∣vines should arrogate to themselves the Judicature of Common-Law, or of persons and cases Martiall; so that both Pleaders and Judges, Souldiers and Commanders should fall under Ministers decision in

all debates incident to their functions and affaires.

Every man not ambitiously vain and fulsomely foolish, doth now wish in his soul to see that grave, solemne, idoneous and equable dis∣pensation of Religion, both in its Mysteries and Ministry, its Doctrine and Controversies, its Scandals and Indignities, as may best become the Honour and Majesty of Christianity, most avoiding those im∣proprieties and absurdities, which have been sufficiently manifest∣ed in our late confusions; which have chiefly risen from want of that wise settlement in Religious administrations which would lay out every part and parcell of them, so as is proper for them both as to persons, places and proportions, after the order and method an∣ciently▪ used both in Gods Tabernacle and his Temple.

Indeed nothing can be managed orderly and happily in Church or State, in Civill or Ecclesiastick affaires, unlesse they passe through such wise hearts and pure hands, as can both well understand them, and discreetly discharge them; so as may conciliate in all mens mindes an inward reverence to their persons that do dispence them. Which respect ariseth not from parchment Commissions or popu∣lar approbations, but from personall and reall sufficiencies; which appearing to all sober men both in reason and Religion, give them the greatest satisfaction, and thereby as it were charme the com∣mon people not more by feare, than love and shame, to preserve that peace, and to observe those orders which they see wisely setled, and authoritatively used in any Church or Christian Common-wealth.

CHAP. VI.

THe happinesse and honour of which religious harmo∣ny and authoritative order,* 1.12 as every Christian is asha∣med not to seem at least to desire, and all honest men (no doubt) do really intend as their chiefe end and designe, so the greatest differences now perpetua∣ting our Religious distractions in England, seem to arise from the severall meanes propounded, and methods prosecuted by men, pos∣sibly of honest meanings, but of differing minds; who (each pre∣suming their own waies to be best for the Reforming, reconciling and establishing of Religion,) grow so divided in the use of their meanes, as still to hinder the attaining of the end: just like Physiti∣ans, who honestly and heartily aime at the cure of their patient; but every one of them so urgeth the taking of his particular receipt, that either they give him no physick at all, or so various and contrary prescriptions, as first confound, and at last kill him, more by the mutuall repugnancy of their Medicines, than by the Malignity of the disease.

Such is the state and fate of the Church of England, as to my observation; having, I hope, many honest and upright hearts in it,

but possibly not so many wise heads and wary hands, which in all publick healings do well to be joyned together, these as fittest to effect what the other designe. God forbid I should be so vaine as to imagine there is any thing in my tenuity fit to be offered to that piety and prudence, which I know is in many of my Countrymen; so great a presumption of wisdome were my greatest folly: I onely crave the leave and pardon of all wise men, so farre as I adventure to expresse their sense (as I suppose) to the publick; which every man will not do, although he heartily ownes it, and every one is not apt to do, although he vehemently approves it.

Many men, yea all men naturally, have the same principles of Ma∣thematicks in them, but not the same leisure and genius to study and dilate them, as did Archimedes, Euclide, Ptolemy and Alphonsus. Some that have capacity and leisure enough, yet may want calme∣nesse and composure of mind, being partly agitated by their passi∣ons, partly biassed by their worldly affaires and private interests; and not onely prepossessed by their sides and parties, but wholly ingrossed and addicted to them.

My leisure being great, my private & partial interests being none, my temper neutrall and indifferent, addicted to no side or party, that either shoots wide, or short, or beyond the Church of England, (the onely mark or Butt which is and ever hath been the measure of my best aimes and actings, my words and writings) possibly I may obtaine so much favour of you (my wise and worthy Countrymen) as you, will at least bear with my folly so farre, as I shall represent to you, and others your inferiours, what is my sense, and, I presume, yours too, in order to reconcile our differences, and compose our distra∣ctions in matters of Religion.

* 1.13The methods of our Healing and Recovery must have regard to the originalls and progresse of our maladies and distempers, which I impute to Ministers Divisions, Peoples Distractions, and Magi∣strates perhaps not indifferences so much as Diversions (hitherto) by reason of many secular Incumberances, so pressing upon them, that they have not yet had time and leisure since they had power, so to intend the settling of Religion in England and Church affaires, as the matter it self deserves, as God commands, and as all sober men in the Nation both desire and expect.

My first addresse must be to men of my own Profession, who own themselves as Ministers of the Gospel: For these are so generally charged to be the fountaines, fautors and fomenters of our English troubles both in Church and State, that few men pitty them, but rather justifie the miseries befaln them on all sides, as the grand occasioners of their own and other mens calamities; which, they say, had not their first fire or flame from civill ambitions or discon∣tents, so much as from those which appeared in Church-concern∣ments.

Indeed all ages of Jewish and Christian succession have shewed us, that from Prophets and Priests, from Bishops and Presbyters, from

mal-admissions and mal-administrations of Holy Offices and Functions, evill hath gone out into the whole Church and State. No sooner hath God by the preaching and sufferings of worthy Bishops and other Ministers planted and setled, purged and reformed his Church in any Nation, but the Devil crowds some of his Chaplaines into Christs Chappel: such were Arrius, Eutyches, Paulus S••osa∣tenus, Apolinaris, Novatus, Donatus, and many others, Church-men by their Profession, but pests to their Churches by their presumption. Thus did those drones or wasps rather of Re∣ligion follow and infest the first Lutheran essayes of Reformation in Germany: when he had (as Sleidan tells us) notably triumphed over Eccius and other Sophisters of the Popish bran and Monkish bellies, then had he to contend with those peevish and hot heads, which brake out into Fanatick fancies and Anabaptistick furies;* 1.14 such as Carolostadius, Murecer, Storkius and others were, whose Names and Effigies are alike terrible. Nor have there been wanting in Eng∣land since our true Reformation, (the most perfect and best in the world, because the least popular, most orderly, graduall and autho∣ritative) such strange spirits, so curious and captious, so quarrelling and reproching, so perpetually tampering and botching with this Church, and its reformed Religion, that no sooner had this Church any setled plantation and quiet, but it had (on every side) many petty pruners, perturbers & supplanters, who from the first to this day can∣not be made to believe, that this whole Nation in all Estates, both civill and Ecclesiastick, ever had either so much piety, purity, or policy as themselves: halfe a dozen fierce non-conformists, who had kindled their matches at Francfort or Geneva, were alwaies confident of themselves, and cryed up by their Disciples, to be greater lights for burning and refining of Religion, than all the Kings and Queenes, all the Lords and Commons, all the Bishops and Convocations, all the Martyrs and Confessors; whose cruell fires, ayming to consume the very vitals of the true reformed Religion, were no sooner quenched, but these forraign infected Ministers began other fires of lesser fagots, which at first did pretend onely to singe the over-long haires of the reformed Religion in England, but now at last we see they have roasted it round, and turned this Church, like Saint Lawrence, from side to side, over the gridirons and burning coales of various factions, which have each their Anti-Ministers, their Cata-Presbyters or counter-preachers, bandying one against the o∣ther, and setting all people together by the eares as well as them∣selves.

The first and most effectuall meanes to recover the setled State of the reformed Religion in England to a peace and uniformity, fol∣lowing the methods of our miseries, must begin with us of the Cler∣gy or Ministry, what names or titles, what principles or patternes soever we pretend to follow: Tis true, many, if not most of us, were loth to see and hard to be convinced of our pristine errors and in∣discretions, our immoderations and transports, our Popish and po∣pular

compliances, our Jesuitick evasions and pretentions, our poli∣tick Salvoes and distinctions, our pompous and empty formalities, by which we made either the power of godlinesse odious, or factions popular, innovations pious, and factions plausible, untill God over∣took us all with his just, though sharp, chastisements. Some Church-men ••hought their hill so strong it could never be removed; whereas no policy availes, without true and exact piety, to bear up the ho∣nor of Church-men, when once people see without spectacles. Other Ministers fancied that if the high places of Arch-Bishops and Bi∣shops, of Deanes and Chapters were taken away, presently their val∣lies would ascend, (as the earth is said to have done under St. Da∣vids feet as he was preaching in Wales) that their Molehills would swell to be all Mountaines of God, of equall height, on which their Jerusalems should be built after new Church-models either of a Presbyterian or Independent fashion, whose small and, as to the Publick peace and benefit, ineffectuall, p••oductions have hitherto so little ju∣stified their inventions or discretions, that their mutuall divisions and severall diminutions, besides the generall abatement and abase∣ment both of Religion, Reformation and Ministry, do make the whole face of this Church appeare rather like Babel than Jerusalem; which was a City at unity in it self, not made up with patches and botches, by fits and jobs, with deformed angles, crooked walls and swelling windowes, (like some narrow lanes in London, whose sides seem built in spite to defie and darken one another) but designed and wrought by such a juncture of wise Counsell from grand Archi∣tects as had well fore-cast and fore seen their work, as those did by divine revelation, who were to build the Ark, Tabernacle, and Temple for God, as Moses, David, Salomon, Zerubbabel, and Ezekiel; who had leisurely and exact visions, sober and orderly revelations, after due and Mathematicall proportions or plat-formes given them, and were not hurried on by sudden raptures, extemporary snatches, and passionate surprises, which are the Convulsions of Religion; no fit tempers or motions to build or repaire the Church of Christ, which even in Primitive defections, (as we read in the Epistles Cor∣reptory or Consolatory to the seven Asian Churches or others,) were taught by the Spirit of Christ and the Apostles, not to seek out new Formes, Fashions and Inventions, to make Divisions, Schismes and Separations, either in or from the Respective Churches, or from their Angels or Bishops, the Presidents or Presbyters.

But in their Reformations they were to keep their former Church-communion, in the grand and Apostolick Combinations, which were constituted and proportioned by the guidance and wis∣dome of Christs Spirit: both Pastors and people were to remember from whence they were faln, to have due regard to their severall Rulers and Overseers in the Lord; to returne to their first love of truth and peace;* 1.15 to restore what was decayed, to preserve what remained and was ready to dye; to hold fast what was wholesome, sound, and good, while they tryed and pared off what was evill and

superfluous;* 1.16 to contend earnestly for the faith once delivered to them; to keep to that forme of Doctrine, with those Catholick Traditions and Customes which they had received: They were not to invent new waies of Churches or Pastors any more than new Doctrines or new Gospels.

I am for Primitive Sanctities and Severities in all sorts or degrees of Ministers, no lesse than for Primitive subordination and communi∣on: Ambitious I am for restoring the Piety and Purity, as well as the Polity and Unity of Pristine times. And although I find many Mi∣nisters so ill natured, so peevish and crosse-grained, that they can sooner vomit up the meate they have digested, than recall or re∣cant any error or extravagancy they have adopted and fomented; yet I hope better things of the major part of my Fathers and brethren, who are men of more calme and ingenuous tempers, furthest from juvenile fervors, from private designes and popular dependences.

Nor do I doubt, but all Ministers that are worthy men, will ea∣sily recede, not from their Religion and Consciences, but from their various superstitions and presumptions, from their immoderate values and Idolatrous adorations of some petite opinions, and no∣vel imaginations, which they have of late years taken up, if once they could happily meet and parley together, not in arbitrary Junctos and Associations; but being thereto called and incouraged by the command and Counsel, the Gravity and Authority of those their Superiours, who are most able to advance the good of this Church, and the restitution of the Reformed Religion.

If you (O worthy Gentlemen) should find us Ecclesiasticks more restive, pertinacious or obstinate than becomes us,* 1.17 either to retain our needlesse indulgences, or superfluous severities and rigors of opinions and practises; it will be your honor and candor to supple us, and by your exemplary perswasions gently to compell us to be such as best becomes us and your selves. You cannot give us, the Ministers of England, a more signall and ample testimony of your love and regard to us, than by your exacting from us in our seve∣rall places, not onely all morall severities and sanctities of life (which are indispensible to our calling and duty) but all those reall Ministe∣rial strictnesses in all points of holy Ministrations, to which our grea∣test enemies do so much pretend themselves, and complaine of us as most defective in them, either as to care, or diligence, or love to∣wards our people. But (I beseech you) let these sacred exactions, as to our lives and Doctrines, as to our ordination and Ministration, be first, Scripturall, as to the maine ground, rule and end of them; next, Rationall, as to Order, Decency and Gravity of them; last∣ly let them be Primitive and Catholick, not Novel and Fanatick, but as much as may be conforme to the patterne of all ancient Churches, who had their formations and fixations from the Apo∣stles, long before any of these moderne disputes and factions arose, or passion had seized any Ministers judgements as to their particu∣lar sides and interests.

But let us not (for Gods sake) be urged (as some designe) utter∣ly to forsake the Church of England, to renounce our own former both practises and perswasions, our standings and understandings too, as Ministers (which were so much grounded upon Scripturall di∣rections, Apostolick exemplifications, Catholick imitations, and na∣tionall constitutions;) onely to conforme to some private mens mo∣dern fancies, or to preferre, as to Church-ordination, Ministration and Government, the novelties of Amsterdam or Geneva, before the antiquities of Antioch and Jerusalem.

Nor yet may you leave us so far to our selves, as to suffer every one of us to invent and do whatever seems good in his own eyes. Alas, many of us are weak in our Learning, Religion, and Reason; strong onely in our Passions, Prejudices, and Presumptions; easie and soft in our Judgements, heady and obstinate in our opinions, prone to be biased with private interests, and abused with popular pretentions. While we meane well, yet we are ready to do very ill, having much in us either cold and doting, or young and raw, or over-hot and un∣composed; never worse governed than when we are left every man to governe our selves, or our private flocks, after our own various fancies and affectations, which are most-what very partiall, plebeian, imprudent, impolitick: not many of us understanding the proportions of true Church-Government any more than we do the designes and dimensions of the most noble and magnificent buildings, which were never erected and perfected by the occasionall concurrence of every spontaneous workman, that listed to joyne his head and hand, to carry on what figure and form he thought best; but they are the effects of mature Counsell and grand advise from wise Master-builders, who first agree in the whole model or Idea, before they put the parts in execution.

The truth is, no sorts of men are lesse tractable (generally) than we that professe to be Ministers. If we have little Learning, we are envious, peevish, and jealous against those that have more; if we have much, we easily grow proud, high-conceited, dictatorian. Some of us are very rusticall, morose and refractory; others of us very im∣perious, supercilious and magisteriall; few of us of so wise, calme and safe tempers, as to be left to our selves in things of publick Of∣fice and Order, lest we grow heady and extravagant: Nor are we of so humble and meek Spirits, as to be willingly led by others. If left free, we grow insolent, popular and factious; if under any Government or restraint, we grow touchy, refractory and petulant; not easily kept within our own or others bounds, untill by preg∣nant reason and prevalent power, meeting together in wise and re∣solute magistrates, we are at once convinced and commanded, per∣swaded and over-awed to keep those honest bounds of order and subjection, which do not onely best become us, but ought to be least arbitrary, because most necessary both for our own and the publick good: most of us will be good subjects even to Church-Go∣vernment as well as State, when we see we must be so; and few of us

will be either quiet or content, when we find that we may be what we or the vulgar will, by loose Tolerations and indiscreet indulgen∣ces, which betray Ministers no lesse than other men to many dange∣rous extravagancies.

To cure (therefore) the distempers of Religion, and to restore some Health, Beauty, Order and Unity to this sick, deformed, dis∣ordered and divided Church of England, the first applications, as I humbly conceive, must by wisdome and power be made to those that professe to be Ministers of the Gospel, who must have, as broken, or started and dislocated bones (whose flesh and muscles are highly swoln and enflamed) not onely wholesome diet and Phy∣sick given them, but such splinters and ligatures as may be at once gentle, yet strong; not bound so hard as may occasion paine or morti∣fying, nor yet so loose as may suffer any constant dislocation or new flying out. To such ruptures and inordinacies, the many notions and raptures that Scholars and Preachers get by reading and conver∣sing (besides the pregnancy of their wits, and ambition of their own Spirits) are prone to tempt them: no preacher is so meane, but he would faine appeare some body; if he despaire of his own merits, as to publick notice and preferment, then he applies to popular arts and lesser engines. Discontent and ambition are observed, both in old times and of later, to have been the great perturbers of the Churches peace; which some have written even of Mr. Cartwright himself, a man of excellent Learning,* 1.18 yet unsatisfied when he had not the good fortune to be so much favoured and preferred by Queen Eliza∣beth, as others were who bare a part with him in publick Acts at Cambridge before that popular, yet politick, Princesse;

Who had no greater art in her Government than this, to give not onely shrewd guesses at mens tempers and geniusses, but ex∣actly to calculate the proportions of their spirits and parts, and ac∣cordingly either to refuse them, or imploy them in Church or State. Nor could she easily have kept this Church of England from flying in pieces in her dayes, when many notable Ministers wits did work, like new beere or bottled Ale, to blow up the Government of the Church, unlesse she had, besides the Canons agreed in Synods, and the good Lawes passed in Parliament, applyed such wise, able and re∣solute Governours to the Helme of the Church, as were Parker, Grindall, Whitgift, Sands, Matthewes and others; whom the stormes (yet safety) of the Church in those times shewed to be excellent Pilots, and excellent Prelates, no lesse than excellent Preachers: Whose names and autority had then been made as odious and un∣popular, as now all Bishops and Episcopall Clergy have been, if (under God) the resolute power and ponderous authority of the Princesse had not preserved them, besides the Gravity, Piety, and prudence of their own carriage; which abundantly stopped the mouthes of their clamorous enemies then, and further justified them to all posterity, to have been, as the true Sons of wisdome, so deservedly the venerable Bishops and Fathers of this then famous and flourishing Church.

I well know that Ministers in England, above all sorts of men, do stand bound in conscience and prudence to use all faire meanes for the speedy setling and happy restitution of the State of Religion in this Church; because however many of them professe to be great patrons of piety, and sticklers for Reformations, either old or new, yet most, if not all our Church-deformities and miseries, have been and still are imputed chiefly to their immoderations, passions, or indiscretions, when too much left to themselves: Some driving so furiously to conformity, that they went be∣yond it; not onely over-shooting themselves, but the good Lawes, Canons, and Customes of this Church, hereby putting the common people into high jealousies of superstition, by their too great heats, and surfeits of ceremonious innovations and affected forma∣lities: Other Ministers were so jealous and impatient of what they fancied, rather than felt, to be burthens in Religion, that they not onely cast off some superfluous loades of new ceremonies, but the very comely Garment, Girdle and Government of this Church; yea some of them at last flung off all their clothes, and tare off (as Her∣cules in his fiery shirt) much of their own skins, by a frantick kind of excesse, severely revenging even other mens reall or imputed faults upon themselves and upon the whole Church, committing greater injuries than ever they did or indeed could suffer, while they posses∣sed their soules in patience and peace; whereas now they have left themselves and this whole Church, (as the Tortoise did, that was wea∣ry of its shell, and put it off) almost nothing for safety, comelinesse, or honour, but are nakedly exposed to all those dangers and defor∣mities which attend any Church, Religion and Ministry, which be∣ing once ungirt as to order, unity and Government, will soon be un∣blest as to all holy improvements either in Piety, Verity, or Charity.

Hence, hence it is, that such a crowd of importune and insolent mischiefes have (as the Sodomites upon the Angels and Lot at his doore,) not onely rudely pressed, but notoriously prevailed too farre upon all Ministers and the State of the Reformed Religion: chiefly the jealousies, feuds, factions, animosities, immoderations, indis∣cretions, divisions and dissociations among Ministers; who can ne∣ver expect to see common people return from their madnesse and giddinesse to sober senses, untill they see their Preachers to recover their wits, and their pastors to become patternes, as of piety and zeal, so of humility and order of charity and unity, of gravity and constancy, of meeknesse and wisdome; and not to be like mad dogs, so daily snarling and snapping at one another, so biting and infecting their own and others flocks with their poysonous foam and teeth, that (at last) they disorder the whole frame of the Church, and endanger the civil peace of the Nation: whence some men have been ready to think it were a part of wisdome and State-policy, to put in execution the counsel and resolution which once Queen Elizabeth took up in some time of Her Reigne, even to for∣bid all preaching and praying, as to ministers own inventions and

composures, because she found most Ministers passions so inseparable from their pulpits, if they were left to themselves.

The want of Christian harmony and correspondency in publick and lawfull conventions, with unanimity and fitting subordination among Ministers in England, for these last twenty yeares (good God!) what havock and confusion, what waste and desolation, what scorn and contempt hath it brought upon the whole Ministry, the Church and the State of Reformed Religion; not more in the order and peace, than in the power and purity of them! while severall Mi∣nisters in their partiall conventicles and mutinous meetings go seve∣rall waies, seek onely to draw Disciples after themselves, not to lead them nearer to God, and Christ, and this Church, but to their own private opinions, parties and interests, according as they can possesse people to comply with their new Ministeriall authority, new Church-waies, and new spirituall projects, which being so hor∣ribly divided, the good onely way of Christianity is almost destroy∣ed; for none that are novell can be so authentick and authoritative, but they are by some suspected, by others denyed, and by most despised. Hence mutuall loathings between people and people, Pa∣stors and Pastors; hence that nauseous abhorrence in many of all Sermons and Religious service; hence that Atrophy or indifferency of most people to the blessed Sacraments; hence that rudenesse and irre∣verence shewed by many in all Religious duties; hence that looseness in moralities, that rottennesse in opinions, that coldnesse in devo∣tions, that boldnesse in blasphemies, that impudence in heresies, that fondnesse after novelties, that boasting in schismatick rendings; hence so many new and strange secular policies are grown up, as thistles in the good field of this Church, instead of Primitive sim∣plicities; hence so many gay and cunning hypocrisies spring up (like cockle and poppy among wheat) instead of sober honesty and Christian charity, which were heretofore so abounding in Eng∣land.

A pious and prudent closing, a sincere and thorough healing of those wounds which Ministers have given themselves, this Church and the Reformed Religion, by their easinesse, credulity, inconstancy, popularity, and impatience to bear any thing, and also by their too much confidence in secular Counsels and armes of flesh, (while they served diverse lusts and passions of men and times more than the Lord;) this would advance the reall interest of all parties, so farre as they are Christs, and bring the whole frame of Religion to such an happy consistency as becomes the honour of such a Nation, and such a Reformed Church as England sometime was.

In which paternal presidency, fraternal assistance, and filial submission, might all meet together, to satifie all calme and sober Spirits, that are either of Episcopall, Presbyterian, or Independent perswasions; which are (I think) the most considerable parties (yet) in England, both as to their numbers, abilities, and worth.

I know it is very hard for weak and wilfull men to reclaime

themselves or others from those transports, which they have not chosen, but ventured upon; it is the work of wise men to recant their own errors, and to recall people from those scatterings and extravagancies to which they have been once throughly scared and cunningly driven.* 1.19 I have much admired, while I have read the prudent Arts and pious guiles which King James (a Master of great Learning, Wit, and Eloquence) used, whereby to calme the hot Spirits of Ministers in Scotland, so as to reduce them to that ex∣cellent Church-frame and Government, of which many popular, factious and covetous Spirits were not more weary than unworthy; by the overthrow of which, I believe, the jealous Presbyters in Scot∣land, & that Church and State, have got so little, that they may well put their gaines in their eyes, and yet see both their folly and their misery, rather weeping for their destroying, than justly triumphing in their extirpation of so excellent a constitution of a Church, as indeed they enjoyed with as much happinesse (had they known it) as they obtained it with much difficulty. Great bodies (we see) cannot move regularly or handsomely, unlesse they have such respective heads and presidents, as may be principles of order and union, of proportionate motions and usefull operations.

The want of which (with the dissolving of all Ecclesiasticall subordinations into popular parities, and reducing Nationall Convo∣cations or Synods into partiall Assemblies and Associations) all sorts of sober Ministers have found by wofull experience to be so perni∣cious both to their private and the publick interests of Religion, that I believe most of them are now very solicitous how to heale themselves, lest they further appeare Physitians of no value to the people, who can never think themselves either well taught or go∣verned by such Ministers as know not how to governe themselves, and yet are impatient to be governed by any other but themselves; who being either meane, or weak, or wilfull men, taken singly, will not be much abler or stronger, or more valued, in any arbitrary, pre∣carious or partiall waies of self-combinations or Associatings.

CHAP. VII.

* 1.20I Am neither wholly ignorant of, nor averse from, those later projects and Essayes of Associations, which some Ministers have presented to the world, and (as I heare) practised among themselves in some Countries, with what good successe or publick advantage I do not yet understand: however this plot of Associating doth proclaime to all the world, that the generality of Ministers are very sensible of that shame, solitude, feeblenesse, contempt, dissipation and diminution, to which their late divisions have exposed them, even among those people whom they most gratified with eating that forbidden fruit, which by a surfeit of liberty hath brought so great sicknesse and mor∣tality

upon the life of Religion, as Christian and Reformed; also upon the honour of the Clergy, and the happinesse of the people of England. I see the sense of their own and the peoples nakednesse, (as to Ecclesiasticall union and Government) hath made Ministers seek for some covering for themselves, though it be but of fig-leaves, in comparison of that goodly Garment which God had formerly clothed them withall, after the manner of all ancient Churches, who were governed, adorned and defended by Episcopall Eminency, Presidency, and Authority, strengthned with Presbyteri∣an Counsells, and further helped by the service and care of Dea∣cons, or Overseers for the poor, to complete the well-Governing of the Church with Charity, Wisdome, and Orderly Authority: So that neither the Wise, Strong, Great, or Rich, might be ex∣travagant and unruly; nor the Simpler, Weaker, Lesser, and poorer sort of Christians be neglected and contemned.

A method of Church-Government, certainly, not more ancient and Catholick, than complete in all the requisite proportions of Govern∣ment, which had in it not onely all principles of reason, polity and prudence, but was further commended and confirmed by the ancient patternes of Gods own appointment among the Jewes, by Christs Doctrine and example, together with his Apostles practise and ap∣pointment, evident in their writings, and in the imitation of all Churches from the beginning. The want and waste of which Primi∣tive and Catholick Government as I do unfeignedly deplore in the Church of Engl. so I am glad to see any of my brethren so sensible of it, as to make what handsome shift they can for a while to unite and defend themselves, til the mercy of God and the wisdome of Gover∣nours shall restore such ancient order, unity and authority to us, as may be most happy for us on all hands. And although I think these Associatings to be as incomplete as they seem partiall, yet they are so far considerable and commendable, as they seem to invite and draw Ministers to some Ecclesiastick union and fraternall society; which may be in time much for their own Honour, Safety and Happiness, as well as the peoples peace; especially if such closures arise not from a continued confederacy of factious Spirits against true Epis∣copacy, but rather as preparations for it, so farre as times may bear, or bring on the due restitution of it, not to its pristine pomp and splendor, (which is not expectable) but to its Primitive Order, Power, and Spirituall Authority in the Church; which without doubt is the Conservative, the Crown, the Consummation, the Centre of all Churches Government.

Short of which what ever popular and plausible prefacings these projects of Associating may make, to endeare some Ministers by the parity of their Oligarchies in Presbytery, or to draw in common people by their specious Democracies in Independency, yet (I confesse) I expect no great or durable good from either of their partialities. First, because they are but private mens projects, not the results of the publick counsell and united wisdome of this Church and

Nation. Secondly, they are in their constitution defective, as to the true proportions of good Government and Polity, which must have ability, order, intirenesse and authority; which are not to be found in the parity or plebs either of Ministers or people. Thirdly, they are as new, so precarious and arbitrary, therefore unauthorita∣tive and unauthentick, easily baffled and despised by any that list to be recusant and refractory. Fourthly, as they are divided no lesse than Oligarchie and Democracy, so they may be dangerous to the Authors, abetters and executors of them, when ever those that a••e or shall be in civill power, list to bring them to the triall of a Pr••mu∣nire; which statute binds up the hands of all Pragmatick Presbyters and people, from acting of their own heads in Church-affaires with∣out Law.

This I am sure, the policies of States-men are easily jealous of Church-men, nor can the Clergy discreetly act any thing by way of publick influence in things Ecclesiasticall, for which they have not the publick Counsel and consent. Possibly these Associations, if friend∣ly and ingenuous, may be some seeming shelter to some poor Mi∣nisters from the urgent stormes of popular contempt and insolency, like the undergirding of that crazy and weather-beaten ship,* 1.21 in which St. Paul was imbarqued and ready to perish, untill the tossed vessell of this Church may be brought into a more commodious haven and fully repaired.

But if the aime of Associatings be no more than a cunning com∣plicating of Presbyterian and Independent principles and interests together, that they may rule in their Duumviracy, exclusive of all primitive Presidency, and slighting all pleas for Episcopacy, which hath the onely Catholick and Classicall precedents for authentick or∣dination and full authority in the Church, all will be no more than daubing with untempered morter, by which they may foule their own fingers and other mens faces; but they will never erect any stately and durable structure, capable to supply the roome of that Primi∣tive, Apostolick and Catholick Government, in comparison of which these precarious and poor Associatings of Ministers are but a setting up a stanty hedge, instead of a good quick-set or a brick-wall, for the sense of Christs vineyard.

Presbytery hath been already so baffled in England, and Indepen∣cy hath so little place or credit, both are such exotick novelties, and so incompetent for Church-Government, that neither single nor sociall, ravelled nor twisted, they will ever have any considera∣ble power, nor be able to give any protection to either Ministers or people, much lesse will they promote the Reformed state of Religion, or the peace of the Nation.

The community of Ministers and people, though never so much Associated in such levelling factions, will still appeare, both to their enemies and friends, but as so many silly sheep, who, fearing to be further worried by wolves and dogs, do flock together indeed with great eagernesse and crowding, but they are not thereby much the

safer, if they have neither fixed folds, nor able, valiant and watchfull shepheards to oversee and defend them, with such eminent power and lawfull Authority as becomes the masters of such Assemblies, and the chief Fathers of those Families which make up the most complete Churches of Christ.

As it is hard to draw a true circle unlesse the centre be fixed, or to build a firm arch without the binding and centre-stone be added to the rest; so I firmely believe, that neither the interests of people by In∣dependency, nor of Presbyters by Presbytery, will ever be advantaged to any honourable, happy, or durable condition by these Associations, if they arrogantly and factiously usurp the rights and power of Primitive Episcopacy, which hath been alwaies as usefull as vene∣rable in the Church of Christ, either used, or approved, or desired by all learned and sober men, and asserted by infinite, pregnant and unan∣swerable testimonies, both ancient and late.

Nor will, I hope, the Antiquity, Sanctity and Majesty of Primi∣tive and Catholick Episcopacy ever want such Princes & Peers, such Presbyters and people, as both in true polity, and in good con∣science, will so approve it, as to preferre it no lesse before all mo∣dern models, than the first temple was preferrable before the se∣cond, or either of them before the Tabernacle.

If these Associations do onely intend, as some of them pretend, to take in all interests, with reservation of latitudes and freedomes, both of different principles and practises, to all sorts of Ministers, will they not prove at last Dissociatings, and amount to no higher edifying of this Church, than the laying of brick and sand without lime, which will never make a durable and strong building? For they will soon divide and dissolve who are held together by no o∣ther bond than their own will and pleasure. Possibly thus farre they may be of use, as means somewhat to discover more the rubbish and ruines of our late distractions, which have made Ministers so much strangers, that they are enemies to each other; yea, possibly they may, by drawing them to some amicable conventions and Christian conferences, occasion better understanding between many of them, and so by Gods blessing in time produce some such coun∣sels as may be worthy of them and the publick. But if their aime be slily to get into some hands such popular advantages (by their soft insinuations of seeming equanimity and moderation,) as shall further displace and disparage the former Catholick Government of this and all ancient Churches, they will be but as new patches put to an old garment; which will make the rent and deformity the grea∣ter.

Certainly, the state of the Reformed Religion in England will ne∣ver be happy till it is setled, nor setled till it be uniform, nor uni∣form, till the office and authority of Ministers be valid and vene∣rable, nor will this ever be, untill the sanctity and samenesse of ordi∣nation, together with the use of Ecclesiasticall power and holy Mi∣nistrations, be rendred so August, so Sacred and Complete, as may

be most conforme to Scripture and to pure Antiquity; for while Mi∣nisters are of diverse makes and moulds, they will be of diverse minds, nor can they produce other than multiforme Christians, of different fashions and deformed factions in Religion; which do as necessarily bring forth infinite mischiefs in any Church or Christian State, as the itch breeds scratching, and scratching fetches blood. As the blessed Apostles, so their holy successors kept to one way of Religi∣ous Order and Power; which preserved the unity of faith and love among Christian Bishops, Presbyters and people.

I confess, I do sometimes in my sad and retired solitudes hope, that our common calamities may, by Gods softning and calming grace upon mens spirits, make both all Godly Ministers and all good people so wise, as humbly, sincerely and charitably to search into the cleare steps of Primitive prudence, Apostolicall order, and Ecclesia∣call Authority, which had due and tender regard to all sorts of Chri∣stians, so as to keep up a meet subordination with a Christian com∣munion; To which end I was willing to hope this shew of Associ∣ation might conduce.

But when I find in some of them nothing that looks civilly upon Episcopacy, many things cast reprochfully and scornfully upon the excellent Bishops of England and all the Episcopall Clergy, who were not inferiour in any regard to the best Associators; when I find that some of them have the confidence to exclude all that have of late yeares been ordained by any Bishop with Presbyters, though such an one as the late most venerable Bishop of Norwich, Dr. Hall, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) when I see that some rigid Presbyterians, and popular Independents, affect with great Magistery to Duopolize all Church-power, to grasp into their hands and bosomes (as the sides of a drag-net meeting together) all Ministeriall Authority; not onely not owning the best surviving Bishops with any respect, nor yet in any faire way applying to any of them, after all their undeserved indignities, but spitefully and professedly abdicating all commu∣nion with them, under the name of Bishops, reducing them (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) to the levell and parallel of Presbyters, (which the 630. Orthodox Fathers,* 1.22 in the fourth generall famous Councell of Chal∣cedon, (which all Ministers of England approved and (I think) sub∣scribed to) call (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) an absurd and unreasonable practise, yea (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) a great sacriledge; and Zonaras upon that Canon makes it a (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) fighting as Giants against God, as a dethroning of Christ, the Bishops eminent authority and presidency in the Church being a lively representation of Christs sitting in the midst of the throne, who did (undoubtedly) delegate his visible authority of governing the Church to the chief Apostles, above the 70. and all other Teachers; after which manner and proportion these chief Apostles, who were the first and great Bishops after Christ, did both commit and derive their authority to the following Bishops their suc∣cessors, who were a lesser sort or second edition of Apostles: when I see what an Idol some Ministers and people make of their Scotch-Covenant,

by which great Engine, or Military Ram, they still think themselves bound to batter Episcopacy, as if their Covenanting against it as it then stood in England, were an obligation to perse∣cute all Episcopacy for ever; when in earnest, the least variation of its former constitution both satisfies and absolves from that bond, which some men still superstitiously venerate, as if it were an image faln from heaven, a matter of divine precept and institution, and not rather of humane machination and politick invention; (which we are sure it was,) as if it were the solemn result of the pious or of the peaceable and publick sense of this Nation, and not rather the issue of troubled braines and broken times: indeed many forget that the Covenant smells more of fire, smoke of sulphur and gun-powder, than of the Spouses myrrh and perfumes, of Christian Love and Cha∣rity:

Again, when I consider how passion and pride betrayes many men to rashnesse, rashnesse to folly, folly to obstinacy, obstinacy to pre∣sumption, presumption to animosities, and these to unchristian fewds, everlasting despite and bitternesse, which must still be vented as cholerick humors once in a month against the most innocent and Primitive Episcopacy, yea against the most deserving and yet most suffering Bishops, of this Church, and of all the world, old and new: when I see the personall errata's and exorbitances or infirmities of some few Bishops, by most uncharitable Synecdoches, (which put a part for the whole) are in a pittifull fallacious way of vulgar ora∣tory urged against all Episcopacy and Bishops in any orderly emi∣nency or presidentiall authority in the Church, contrary to the faith and honour of all antiquity, and the former happy experiences of this Reformed Church: when I find how wary and shy some Ministers are (in their zeal and forwardnesse for their petty Associ∣ations) to seem to own even their own judgements and reall in∣clinations toward any such condescentions, and close with Episcopa∣cy as may reflect upon their former transports; how loth they are really and freely to offer such proposals as are equable and ingenu∣ous, pure and peaceable, to the Episcopall party, who aim at no more than such a paternall presidency and order, as may best preserve the undoubted power of ordination and Ecclesiasticall Jurisdiction, as it was Primitively setled in and transmitted by the hands of the first Bishops, who immediately succeeded the Apostles:

When I see (as I plainly do) this partiality, restivenesse, and cowardise in some Ministers of good parts, then do I almost sink in despaire ever to see or enjoy (while I live in England) any thing in the Order, Government, and Discipline of this Church, that may look like the Primitive pattern; which was indeed a Catholicon, approved in all Churches, used in all ages, and submitted to by all sorts of good Christians; the onely proper Antidote (I think) against the poysons of our times; farre beyond any of these kind of new con∣fections, which tampering and partiall Empiricks may make or boast of, and prescribe to those that list to be their tame and credulous

customers; who will find that all these new Balsames of Covenan∣ting and Associating against Episcopacy, are not onely not soveraign∣ly or solidly healing, but full of noxious, festering, and pernicious qualities, scalding one place while they seem to skin over another. So that if I should onely look to the arme of flesh, or at some Mi∣nisters inconstant, ingratefull, violent, partiall and intractable spirits, there is little hopes that either they or their Sectators will return to any happy close and generall accord, without a miracle: and indeed it would be as strange to see some Ministers return with meeknesse, and submit to their lawfull and worthy Bishops, as their Fathers, or Chief Heads and Rulers of their Ecclesiasticall fraterni∣ties and families, under any the most innocent qualification and temper of Episcopacy, as it was to see Saint Dennis his Corps or trunk take up his head and carry it 3. miles after it was cut off, as the French Legends report of that Martyr; so prepossessed and pre∣judiced some Ministers and their Disciples are against the Order and Honour of their own calling and function, no lesse than against the happiness of this Church, both Ministers and people, against the peace also and prosperity of the reformed Religion of this Nation; all which are so concerned in a right Episcopacy, (wherein the reall interests of Christian people, sober Presbyters, and worthy Bishops should be all preserved) that in earnest I cannot see how they can, without such an orderly Communion and venerable Authority, ever be happy, because not united either in principles or practises, in opinion or affection. I believe no good Christian is so blind as not to see, that faith cannot in this world be separated from charity, that Churches divisions are their confusion; as leaky and unhoop∣ed vessels let out much, if not all the good liquor in them.

CHAP. VIII.

* 1.23THerefore, leaving these my hotter-spirited brethren to take breath, after their earnest pursuits against Episcopacy, and their zealous agitations for either Presbyterian or Independent interests by the new juncto's of their Associations; expecting in time to find them in a much cooler temper, as already I do all sober and moderate Ministers, who unfeignedly approve, and heartily pray for Episcopacy in its Primitive proportions; I shall in the next place apply my self to You of the Magistracy, Nobility and Gentry of this Nation, if possibly your spirits, less engaged, and so less imbittered in Church-contentions, may incline to the meditations and em∣brace the motions of Ecclesiasticall peace and accord in this Church and Nation.

* 1.24Saint Paul saw in a vision a man of Macedonia coming to him and calling for Help. It is not a vision in the night, or a dreame of distresse, but the noon-day or meridian of this Churches miseries, which

presents to you many thousands of poor people daily overgrown with Ignorance, Lukewarmness, Licenciousnesse, Unsetlednesse, Superstition, Faction, Atheisme, and all manner of Irreligion; also many hundreds of poor Ministers, (for none is to be esteemed rich, or renowned, where all are either envyed or condemned by one side or other) of all perswasions, Episcopall, Presbyterian, and Independent, many of them endued with excellent parts, most of them with com∣petent and usefull abilities, all these, and in them the whole Church and Nation, call to you, Come and Help us; Help to redeem us from that vulgar insolency, reproch and contempt into which we are faln (both our persons and profession) by our mutuall divisions, our childish contentions, our uncharitable factions, our unseasonable ambitions, our unreasonable revenges, by our immoderate, popu∣lar and implacable passions; Help us,* 1.25 as Constantine the Great did those Bishops and other Church-men who were met at the famous Councill of Nice, to burn and bury all those complaints, quarrels, li∣bels, jealousies, disaffections, reproches, dissentions, and mutuall dis∣paragings, under which the Ministers and Ministry of England now lie and labour; Manasseh being against Ephraim, and Ephraim against Manasseh, and Judah against both; Episcopall Ministers against Presbyterians, and these against Episcopall, and Independents a∣gainst both, and some against them all.

Help to restore us to a condition beyond slaves and villaines, reduce us to the state of ingenuous freedom, such as the Law affords all honest and industrious men: Reform and reunite us, if it be possible, but not with Swords and Staves, with Pistols and Prisons, not by the arbitrary Discipline of Souldiers, and absolute Tribunals of Committee-men, not by plundering, sequestring, silencing, and eject∣ing us out of all upon meer politick jealousies, or onely veniall infir∣mities; (when for the main we carry our selves in all things Righteously, Soberly, and Peaceably.) Do not expose us to men of new lights, to men of erratick judgements and fanatick fancies; who lay as much Religion upon their new Disciplines and Church-mo∣dellings, as upon all the Doctrine, Piety, and Charity of Christi∣anity. Leave us not to the novel and illegall power and partiality of such men, who will try us with passion, and judge us with prejudice, destroy us with pleasure, & undoe us without appeal or remedy; who greedily receive accusations against us as Ministers, without letting us see or hear our accusers; which are not alwaies two or three, accor∣ding to Gods command both in the Law and Gospel, but many times (testis singularis) onely one, sometime none, besides some mens jealousies, disaffections, and surmises against us,* 1.26 who sel∣dome give us two admonitions (after the Apostles order) but at first dash they quite blot us out of their book of life, utterly routing us and our families, disabling us ever after to plead our innocencies, or exercise our abilities, or supply our necessities, in any convenient way of living.

Help to redeem, if not our persons, which are made by vulgar

scorn, as the filth and off-scouring of all estates in this nation, yet at least our Function and Profession, which was ever esteemed holy; re∣deem it from those invasions, intrusions and usurpations, which are made upon it by illiterate, mechanick, sordid and simple peo∣ple, who can have no true or tolerable authority to be Ministers of holy things, when they have no competent abilities, and who being on no hand duly consecrated, set apart, sanctified or ordained for such holy Ministrations, cannot but profane, abuse and abase them, by their abominable arrogancies and sacrilegious usurpations, which are the greatest abuses of you and the whole Nation.

Help to restore the dignity and Authority of the Evangelical Mini∣stry to its Pristine honour and reverence, to that Sanctity and Maje∣sty which becomes the deputation and vicegerency, the Command and Commission of your blessed God & Saviour. Let not that lie despicable and trampled under the feet of vile men, which is a means (and the onely ordinary) to instruct, to convert, to sanctifie, to confirme, to comfort, to save your and your childrens soules. Let not that office and function be made triviall, despicable, and execrable among men, which is holy, high and honourable in Gods esteem, as his Em∣bassage, venerable before the good Angels in Heaven, and terrible to the very Devils in Hell. Let not the preaching of the Word be slighted, mocked, and laughed at, by the unautoritative insolency and unsufficiency of unordained and impudent praters, who will never make powerfull Preachers. Let not the solemnity of publick prayers and Sacraments be made ridiculous, vaine and void, by the simpli∣city and barrennesse, the non-sense and flatnesse, the slovenly rude∣nesse and confusion of those undertakers to officiate, whom no man (in Christs name) hath duly authorised or sent according to any Primitive pattern, or Catholick custome in this and other Churches. When the Authority of Ministers is doubted, denyed, divided, despised on all sides, it is impossible there should be any unity or charity among either Ministers themselves, or those to whom they thus brokenly Minister holy things; nor can there be any reverent and sacred esteem of those things, which they so administer, with so much variety, dubiousness, and inconformity.

Civill respect to Ministers of the Gospel will follow, where there is a religious regard to their Ministry, as sacred and Divine, indeed as Christs, for so it is, or it is none upon any religious account: Therefore I forbear to urge you with any importunities, in order to restore the Pristine honors and dignities, the many priviledges and great plenty, which the Clergy enjoyed in England. I know those are unseasonable motions in an iron age, amidst so many sacrilegious Spirits as envy even those pittances that yet remaine of oyle in the cruses or meale in the barrels of poor Ministers, who are (generally) in a low, de∣pressed, squeesed and almost exhausted condition: not onely publick exactions, but private sharkings of people, in many, if not most places, have reduced heretofore convenient livings to pittifull tenuities. Mi∣nisters affect indeed to wear longer haire than they were wont; but

their condition is now so much shorne and shaved, since the Scots rasor was first applyed, that most of them are very bare and quite bald, to the great joy of Papists & the viler sort of licentious people, who want but one vote more to perfect their desired Reformation; That is, to take away all tithes and glebes, rather giving them to Mo∣loch or Beelzebub, than to Christ, his Church and his Mini∣stery, to whom these are paid by many men so grudgingly, shark∣ingly and superciliously, that few Scholars of any generous minds and parts will apply themselves now to be Ministers; and many grave men, heretofore devoted to that calling, are content to be silent, rather than to preach to ungratefull and gain-saying people; yea some Ministers think it better to starve with honor, than to be fed with scorn, preferring any calling before that, which must first work, then beg or contest for its wages.

But as the poverty and tenuity of Ministers, the popular contempt of their persons and calling, the neglect and irreverence of holy ministrations, the intrusions and usurpations of petulant people up∣on their function; as all these could not have grown upon them, had they not been scattered and divided among themselves (for by these cracks and leakes those bitter waters have prevailed thus far to sink and depresse them:) So the reducing of Ministers to some unity in their judgments, to uniformity in their Ministrations, to an identity or samenesse for their Ministeriall power and ordination, also to a decent subordination and government among themselves, these methods would be most effectuall, beyond any thing I can think of, to remedy all those great inconveniences and mischiefes under which they now labour and grone. From Ministers mutuall separations, affrontings, reprochings, oppressings, and despisings of one another, common people have learned the language and carriage of clownery and contempt: For how can people see any thing worthy their civill, much lesse consciencious respect and love toward any Ministers, when they see, hear, and read, how they de∣preciate and scorn, envy and maligne, shun and abominate one another on all sides, each invalidating or disparaging the others au∣thority to officiate, and almost annulling all they do in holy duties as Ministers? Be they never so able and fit as to their gifts, know∣ledge, utterance, holy lives and good report in all things; yet still they are thought by some side or other either to enjoy more than they merit, or to arrogate more than is their due, or wholly to u∣surp that which is no way their due.

Certainly, it is not a more pious and Christian, than heroick and prudent work, to reconcile the discrepancies and feuds that are grown among Ministers of severall formes and names, as to their ordi∣nation, or admission to their Ministry. And, since there are on all sides men of very good abilities, commendable lives, and usefull parts in this publick service, as Ministers of the Church, it is infi∣nite pitty that Christians should be by any prejudices deprived of the common benefit to be had by them; or by factious and frivolous dis∣criminations,

if their Ministeriall Authority be frustrated of those many blessings which all good Christians might happily enjoy, both publickly and privately, by a firm union and uniformity among all true Ministers, both in the origination of their power, also in the manner of the derivation and dispensation of it: Which harmo∣ny as (without doubt) it would highly contribute to the honor of the reformed Religion, so it would much obstruct the advantages which Popery gets by the scandall of Ministers discriminations and divisions in this point. For what sober-minded man will not ra∣ther adhere to what seems uniform, though an error, than to what seems divided, though a truth? Men will rather turne Seekers, Quakers, and Enthusiasts, than weary themselves in dancing after every Ministers pipe, and the new tunes they set to both their Mi∣nistry and holy Ministration.

For my part, I should rather choose to live in a solitude as a pri∣vate Christian, or retire to any corner of the land as a Minister, than to correspond with such societies of Preachers as are either evidently Schismaticall in their principles, or onely formally and partially Associating in their politick practises, which do but de∣clare their spirits to be at as great distance from their duties, both to their betters and their equalls, as ever they were. I prefer a cot∣tage in a smooth and peaceable wildernesse, before such palaces as are built among briars and thornes. I am sorry and ashamed to see those Ministers who are able and worthy to use the trowell for edi∣fication, should be so eagerly imployed at the swords, for mutuall destruction: Since they generally agree to preach and live Christ Crucified, since they do for the maine correspond in doctrinalls of faith and morality, yea in holy Mysteries and Ministrations; what a misery is it they should not all endure the same imposition of hands, or the same holy and Catholick ordination? yea what pitty is it, they should not all dare to say publickly and Ministerially the same Creed, the Lords prayer and the ten Commandements; to all which I suppose they all are ready privately to say Amen? How sad a prospect is it, to see those men who professe such zeal for Church Government and good Discipline, to be so little governed or correspondent in any wise communion and discreet subordination among themselves? And all this while every plausible preacher is ambitious rather to ordain and governe others after his own fancy, than to be ordained and governed as a Minister after the Apostolicall pattern, and that one ancient forme which was universally owned and uniformly used in Christs Church, both for the ordination and subordination of Ministers.

CHAP. IX.

IN order therefore to invite all able,* 1.27 Orthodox and honest Ministers to some Christian correspondency and fra∣ternall accord, it will not be amisse for me to present both to your equanimous wisdome, (O worthy Gentle∣men) and to your piety, what I humbly conceive the best Medium to be used in so great and good a work, which must be tenderly and impartially carried on by a serious discovery and dis∣cerning, First, what is really good, usefull, and commendable in any party, that this may be allowed and preserved, agreed to and em∣braced by all; Secondly, what either is or seems defective or superflu∣ous, evill or inconvenient, scandalous or dangerous on any side, that this may be either pared off and removed, since it may be well spared, or else in reason and Religion, in piety and charity, so qua∣lified and moderated, as may comply with what is truely good and usefull for the publick on all sides.

First then to begin with Episcopacy, not as it enjoyes or loseth the benefits of secular favour in estate, honour, or jurisdiction, (which are not essentiall to it, any more than cloths are to the man) but as it appeares in its Apostolick primacy of Order, in its Catholick centre of Unity, in its chief power for Ordination and Ecclesiasticall jurisdiction; which it ever enjoyed among good Christians, though it were never so poore and abased by civill powers, as it was in Pri∣mitive times of persecution for 300. yeares.

The reall good of true Episcopacy (which undoubtedly hath the clearest,* 1.28 best and most ancient title to ordination & Church-Govern∣ment, according to the custome and prescription of all Ages for 1500. years) is Decency, Order, Unity, Authority, Stability, Pa∣ternall Presidency, Grave Government, with subordination of younger to the elder, and inferiours to superiours, agreeable to the rules of right reason, and the measures of the best polities, military, civill and religious. Here are the aptest remedies and conservatives against Schismes, the fittest mediums for Catholick Councils, for correspondencies, conventions and Communion of Churches, not in popular rabbles and heady multitudes, but in their chief Presidents and representatives. In this is best kept up, as an Uniformity of par∣ticular Churches, so a Catholick Conformity to the Church universall, when Primitive, purest and most persecuted, which without any peradventure did follow the Apostolick prescription and pattern in all things of so universall use and reception.

Upon the head of Episcopacy, as upon the hill of Hermon, hath the dew of heaven, the blessings of God, as in temporall enjoyments, so in all spirituall gifts and graces, most plentifully faln, and from that to all the lower valleys and inferiour parts of the Church. To this it is that all the most learned, moderate and wise men in all the Christi∣an world, of what ever party or side they are in other things, whe∣ther

Latine or Greek, Lutheran or Calvinian, Protestant or Papist, all agree in this, that Episcopacy is the ancientest and aptest, the wi∣sest and noblest, the onely Apostolick and Catholick, consequently the best and compleatest of Governments in the Church; contain∣ing in its right constitution and use all the pretended excellencies of all other Governments, and something more than any of them, as the crown and perfection of all.

The evills, defects and dangers incident to Episcopacy, (and rising not from the function or imployment, but from the persons of Bishops,) are pride, ambition, secular height and idle pomp, a su∣percilious despiciency, and Lordly tyrannizing over other Ministers, and the flocks of Christ under their inspection; arrogating a power to do all things imperiously, arbitrarily and alone, without any due regard either to that charitable satisfaction which was anciently given to Christian people, or to that fraternall counsell and con∣currence, which might and ought in reason to be had from learned and grave Presbyters, or such Consistoryes of choise Ministers, who possibly may for wisdome, piety and ability, be equall to the Bishop, however they are inferiour in order and authority.

As the complete good of presidentiall and paternall Episcopacy de∣serves above all other formes to be esteemed, desired and used in the Church; so it may easily and happily be enjoyed, if the personall faults and failings of Bishops be prevented and avoided, which is no hard matter where Bishops are chosen (as anciently they were) by the suffrages of the Presbyters or Ministers of the Diocese either personally present, or, to avoid noise and tumult incident to many, by their proxyes and representees chosen and sent from their se∣verall distributions. The Bishop thus chosen is easily kept within bounds of moderation, if he do nothing of publick concerne validly and conclusively without the presence, counsell and concurrence of his appointed Presbyters; being further responsible for any mis∣government, to such conventions of the Clergy as are meet to be his judges, and are by the Laws appointed so to be. Certainly these limits, supports and ornaments of Episcopacy, would easily restore it to and keep it in the compasse of its Primitive beauty, ho∣nor, and usefulnesse to the Church.

* 1.29The good of Presbytery (especially in conjunction with Episco∣pacy) is grave and impartiall counsell, serious discussion and well-advised deliberation, arising from many learned and Godly men, which is as the joynt and concurrent assistance of all the Clergy; whose publick suffrages may carry all things Ecclesiastick as with lesse partiality, so with more authority, most satisfactorily to Mini∣sters and people too, yea and with lesse odium or envy upon any one man as Bishop or President, in cases that seem lesse popular, or in censures that are more heavy.

Beyond all this some men cry up Presbytery in its Aristocratick influence, as the great Choak-peare of Antichrist; as the best receipt in the world to make the Pope burst in pieces, like the pitch and

haire which Daniel mixed to split Bel and Dagon: This, this they say is the strongest sense against all tyranny, usurpation and ambi∣tion in Church-men, the great conservative not of an absolute pa∣rity, but of those ancient priviledges which are due to all Ministers; also of those liberties and indulgences which are the peoples dar∣ling, while they see all Church-matters managed not by private and partiall monopolies, but by publick and generall complacencies of all sober and good men, at least the major part of them.

The evils of Presbytery in a parity or equality are, emulation, faction, division among Ministers; the younger sort naturally muti∣nying against the elder, and the graver sort thinking themselves more wise & worthy than the younger. Hence grudgs and coldnesses, cavils and contradictions, sidings and divisions; Hence adherings to severall heads and patrons of factions, in different opinions or practises. Then follow popular adherencies, and such declamatory endeavours as may most draw people to severall Masters: all which are sufficiently evidently the experiences of Franckfort of old, of Roterdam in later years, also of new and old England; besides the intolerable petulancies and troubles by Masterly Presbyters in Scotland for many yeares in King James his minority, and King Charles his too. All these have loudly proclaimed that malapertnesse, rudenesse, insolency, effrontery, factions, confusions, are the genuine fruites of an un-sub-Presbytery, as indeed of all Government which is made up with parity or equality, which is rather a lump or masse of flesh, like monstrous and abortive births, than any comely polity or symmetry befitting an organized body, which must have some prime part for the honor, order and regulation of the whole, which must needs be loose, diffused and confused, if it be not cemented, centred and fixed (yea ruled and awed) with some eminent part and principall power, which having virtue from the whole, gives also life, vigor, firmation and Majesty, as to the whole body, so to the Government and polity, what ever it be, civill or Ecclesiastick; being as the Hoopes or Curbes of vessels, which keep all the pipe-staves together.

The want of which authoritative order, decorum and majesty in Government, is prone to give such temptations to young and hot-headed Ministers, (besides giddy and surly people, moving them to ambitious novelties, to popular and preposterous practises) that men of parts cannot easily resist them. Besides, the generality of people, either of meaner or better quality (especially in England) will ne∣ver have such reverence to petty Presbyters in a levelled parity, as they will have when they see Ministers united, guided, honored and animated by a person of that Gravity, Age, Worth and Emi∣nency, that not onely the best Ministers own him as a Father, but the best Gentlemen, yea Noblemen, will reverence him as a man of excellent Learning, Piety and Wisdome; whose censure or sentence no man of modesty or conscience can despise, when they are managed with so much reason and Religion, with such order and

honor, with such gravity and integrity, as become such Bishops and such Presbyters, happily united in a comely subordination.

* 1.30The good that Independency pretends to hold forth to the peo∣ple of God, or Christs little flock, in its severall parts and lesser par∣cels, is a more neer union and endeared love of each other, a closer care and watching over each others souls, more frequent and fami∣liar intercourses between Pastor and people, exercising of their own, exciting and discovering of their brethrens gifts and sisters graces, neerer Communion with each other, after the fashion of bodies, though small, yet so complete and confined to themselves, that they are neither subject nor responsible to any but their own chosen members, officers and pastor; whose Tribunitian, not impera∣torian, power is immediately founded (as they say) in the very plebs or herd of people, as derived immediately from Christ, and so com∣pletely endued with all Church-Power or spirituall authority, that they are to Try, Elect, Ordain, Censure, Rebuke, Depose, Ex∣communicate and give over to Satan any part of their body. They further professe an Art or Receipt they have above all others to keep all ordinances of Christ most entire and pure from all humane mixtures and inventions, most set off and adorned with that Sim∣plicity, Sincerity, Fervency, Charity and Sanctity which be∣comes the Gospel; all which are most eminently manifested in the precincts of their little bodies, their Independent or Congregatio∣nall Churches, farre beyond what ever either Episcopacy or Pres∣bytery, severally or socially, could attain unto. These are the glo∣ryings of Independency.

The evils laid to the charge of Independency are, first, novelty and inconformity to all pious antiquity. A way untaught, untryed, un∣thought of by any Christians that owned themselves as parts of the Church Catholick, and related to its grand community or sa∣cred society. It meanly and miserably confines the Majesty of Ec∣clesiasticall power, and shrinks its authority; it drawes the Churches polity and communion to so very narrow and small a compasse, that Independency seemes to act rather by distorted and convulsive mo∣tions, than by that equable harmony of parts which attends all or∣derly bodies in their concurrent motions. Farther, it exposeth par∣ticular Churches or congregations, together with the honor and safety of Religion and all Christian States, to petty parties and fractions, to popular, nay plebeian humors: It abaseth the honor of the Evangelicall Ministry, weakning the power, and diminishing the dignity of all Christian societies, mincing and destroying those ancient Grand and Goodly combinations, which were Apostolicall and Primitive, in the respective Churches of Jerusalem, Antioch, the 7. Churches of Asia, and many others, cutting them into small chips and shreds. It placeth the sole and absolute power of the keyes, for Doctrine and Discipline, there where no wise man, much lesse the wise Redeemer of his Church, would place them, even among the vulgar, where are seldome found any fit subjects capable to under∣stand,

much lesse to manage and use them. That such are the common sort and major part of all people, no wise man is ignorant: though they may be plainly and simply good, yet seldome are they so prudent, so knowing, so composed, or of such credit and reputa∣tion, as is fit for any Government either in Church or State to be committed to them, as the grand Masters and absolute Dictators; which they seem to be in the Independent modell, which either hath so many heads that it hath no feet, or so many feet that it hath no head.

Furthermore, Independency seems like the flats and shallowes of ponds and rivers, the proper beds for all Faction and Schisme to spawne upon; the seminary that breeds, and noursery that feeds all the vermine of Religion; while every silly soul, that can but get two or three to conspire with his folly, and flatter his new fancy, may without feare or wit make a Minister, begin a party, and beget a Church, built and distinguished by some new character of opinion or practise, as its badg or sign-post.

Besides this, Independency is indicted by many sober men as a fe∣lon or plagiary, a sacrilegious robber of other Churches, one that steales away Children from their Spirituall fathers, sheep from their flocks and shepherds, seducing servants from their Masters, and children from their parents, true Religion, worship and devotion, yea from all Christian Communion with them; entising them first to straggle, then to separate, then to starve rather than returne to the good pasture and fold whence they have once wandered.

Lastly, as it affects an equall and yet enormous power in every part of the whole body; so it exerciseth this authority with such confusion and passion, with so much Childishnesse and petulancy, that there is lit∣tle or nothing of due subordination, feare, reverence and submission, as to any Divine Authority, as of Conscience of or for Christs sake; but every one takes offence when he listeth, growes froward and in∣solent, divides, and so destroyes (as much as in him lyes, and at as easie a rate as one doth crush a worme) those petty bodies and puny Churches, which are indeed but Infants, Embryo's and Pygmies, com∣pared to that stature and strength, that procerity and puissance, which of old was preserved, and ever ought to be in the Church of Christ, when it hath its peace and growth; not shred into poor patches and pittifull parcels, but united, maintained and managed in conspicuous combinations, in ample and august proportions; in which may well be contained many thousands of Christian peo∣ple, some hundreds of worthy Presbyters and Deacons, under some one or more venerable Bishops, in so holy, so happy, and so hand∣some a subordination or dependency as was of old, that whatever was done by the Authority of those that ruled, or the Humility of those that obeyed, all was done with Charity and Unanimity, while excellent Bishops knew how to keep the true temper of Christian Government, and both Presbyters and people concurred with them in filial obedience and fraternall love.

CHAP. X.

* 1.31THus we see every party or side, however it justifie or magnifie it selfe, yet it falls under either the blame or jealousie of its rivals, as defective or ex∣cessive; yet not so much in the fundamentals of Re∣ligion, or main points, either for Doctrine, Worship, Duty, or Manners, as chiefly in matters of Ordination, Discipline, and Government: Nor is the difference here so broad, that any side denies them as necessary both in the parts and whole, in greater and lesser proportions, for the Church of Christ; but the reall dispute is, who shall mannage and execute them, in whom the chief power and Authority shall reside, whether eminently in Bishops, or solely in Pres∣byters, or supremely in the people, as the Alpha and Omega, the first recipient and the last result of Church-power.

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

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

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

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

As for the Sacramentall scrutinies and other holy severities to be used in any part of Christian Discipline, with charity and discretion;* 1.32 however the Presbyterian and Independent preachers have very much sought in this point to captate popular applause, and exalt them∣selves above measure, as if they exacted farre greater rigors of pre∣paratory sufficiency and sanctity, than the Episcopall Clergy ever did or do either require or practise;

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

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

In cases of grosse ignorance and reall scandall, they abhorre and a∣void, as much as any, to admit men (profana facilitate) with a pro∣fane easinesse,* 1.33 as St. Cyprian speakes, to the profaning of the Lords body and Blood. They do not knowingly and willingly cast pearles before swine, or holy things to dogs, as the same Father speaks. No, the learned and Godly Episcopall Ministers are and ever have been as zealously intent as any, to preach the Gospel plainly, powerfully, to all; to Catechise and instruct diligently the younger sort; to examine carefully the first candidates and ex∣pectants, before they are entred into the list or Catalogue of Com∣municants, or admitted to the Lords Supper, being self-examiners as to their faith, repentance, charity, sincerity; they exhort, admonish, comfort, reprove, yea suspend and refuse some, according to that power which their place and duty requires of them. Not that they love or affect to be either arbitrary, sole or supreme in their cen∣sures and suspensions or excommunications, well knowing both their own passionate frailties, and other mens touchy impatiencies; and therefore they desire and are glad to be guided and governed by others, as under authority, both to be asserted by, and responsi∣ble in all things to them as their lawfull superiours, to whom appeales properly may and ought in reason to be made either by themselves, or any of the people, in cases of Ecclesiastick injuries by excesses or defects.

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

People, as to those inscrutable points of true grace, or of the Spirit of God in mens hearts, which is the secret of the Lord, conceiving that the visible polity and outward communion of the Church of Christ do not depend upon any such characters or discriminations of grace, (which are inward and invisible, known to none but Gods and a mans own spirit) but upon such a confession with the mouth,* 1.34 and profession in the outward conversation, as are both discernable by mans judgement of charity, and approvable both in reason and Religion, as sufficient grounds for Church-Communion, according to the example of Christ toward Judas, and of the Apostles toward Simon Magus, both which were admitted to visible Church-fellow∣ship, to the Lords Supper and to Baptisme, not for the true grace they had, but for the outward confession and profession they made to believe in Jesus Christ and to embrace the Gospel.

Whereas the inward grace is as easily pretended by specious Hy∣pocrites, as it is believed by credulous Christians,* 1.35 when they list to comply with and flatter one another in the way of soft and formall expressions, or of false and affected Language; which may easily have God and Christ, grace and Spirit on mens tongues, when these are far from their hearts.

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

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

rigid, and incredulously severe against other mens sober professions and unblamable lives. They well know that mans eye can look no further than the outward appearance, the polished case of mens confessions & conversations,* 1.36 God onely looks into the Cabinet of mens hearts and consciences. They judge it a great pride and po∣pular arrogancy in such pittifull men, (who were and are but very obscure Masters in Israel,) to set up this new court or inquisition of (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) Heart-discoverie, which is a very High-Commission in∣deed, yea a very high presumption, when poor men have no such Power, Authority or Commission given them from God, no precept or pattern in Scripture; where we know that the Master of the har∣vest (the blessed God) tolerates, as to mans Discipline, those to grow in the same field of his visible Church in this world, who differ as much in point of true grace, as wheat and tares do in their nature and worth. So that as the curiosity and confidence of Episcopall Divines is far lesse than that of those other preachers, so their can∣dor, modesty and charity is much more becoming wise, grave and sober Ministers; whose care must be humbly to do that work which God hath required of them, and to leave his own operations, discove∣ries and judgements to his all-seeing eye and Almighty power, as St.* 1.37 Cyprian expresseth the sense and practise of Christian Bishops and Presbyters in his time, as to Church-scrutiny and examina∣tion.

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

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

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

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

CHAP. XI.

* 1.38And here, because I suspect and see that the designe of the new Associating parties seems chiefly to unite Presbyterian and Independent principles and interests together, that Presbyters and people (as Teaching and Ruling Elders) might fully possesse themselves of all Church-Power, (though to their own confusion and this Churches desolation) excluding all Ministers of Episcopall principles; pleas and perswasions, further than they list humbly to submit to truckle under and comply with those Ministers who re∣solve to ordain, to censure and suspend, to excommunicate and ana∣thematize, to dictate and regulate all things in Religion, with∣out owning any authority in, or making any ingenuous offer or ad∣dresse to, the venerable Bishops yet surviving in Engl. or to those Di∣vines who are still conform to the Church of England; but all the claimes and interests of Episcopacy must be either smothered, or slubbered over, or shuffled into the meteor of a moderator, and the phantasme of a Prolocutor; as if there never had been, nor yet were, any thing considerable either in the persons of these Bishops and Mi∣nisters, or in those many strong pleas and cleare allegations of Scri∣pture-pattern, and divine prescription of Apostolick practise and im∣junction, of Catholick imitation and perswasion, in all the consent of ancient Councils, Fathers and Historians, yea in the judgment of all the best Christians, Presbyters, and people of old, nay nor in the con∣fessions, votes and desires of the most learned & pious Reformers both at home and abroad, that either enjoy Episcopacy, or feel their want of it, and heartily wish for it; but all must be slighted as childish or popish, as obsolete or ridiculous, which is brought and believed by so many excellent persons, in behalf of Episcopall eminency and authority:

Yea, as if all the losses, sorrowes and sufferings of so many pious, learned, reverend and most excellent Bishops in England, (together with the miseryes of many orderly and worthy Clergy men that were subject to them and the laws) were so just, that they were never to be pittied, nor any way relieved; as if all the insolencies of many Presbyters, and the petulancies of many people, were highly to be commended, as great helps and furtherances to a new Reformation of Religion; as if there were nothing of uncharitableness, oppressi∣on, revenge, sacriledg and exorbitancy, so much as to be thought on or repented by any one of them, no lesse than complained of by their Episcopal brethren, (who are become their enemies because they have told them the truth, and charge them with inconstancy, immodera∣tion, popularity, schisme, faction, sedition and the like;) so stiffe and unrelenting are some Antiepiscopall men to this day, who after all these representations of truth wipe their mouthes, and harden their hearts, as if there were no error, evill or transport in their hands or hearts, alwaies aggravating by a vile and vulgar oratory the ri∣gors

and tyrannies of some Bishops, as if all were to be blamed, none to be commended; and highly magnifying the zeal themselves have for a through Reformation, that is, that they might freely and fully gratifie their own and peoples ambitions, by setting Episcopacy and all Bishops quite beside the saddle, on purpose to make way for themselves, who are for the most part as fit to governe Churches alone as apes are to build houses.

I crave leave in order to promote a faire and firme accommodati∣on, (with all ingenuous freedom and candor) to make some more particular application of my desire and designs, to those Ministers of the Presbyterian and Independent waies, who have opposed their faces, sharpned their tongues or pens, and hardened their hearts most against all Episcopacy, even in the most innocent, usefull, re∣gular and moderate constitution of it.

I meane that Primitive order and paternall residency which was universally acknowledged to be eminently in one President, as Bi∣shop or chief Pastor over many Presbyters in his Diocese, after the pattern of the 12. Apostles, who were by Christs appointment above the 70. and so their declared successors, as Timothy, Titus, Archippus, & those others who are called the Angels of the 7. Asian Churches, with many others to whom they derived, not onely their example and practical constitution, but their Authority and Power Ecclesiastical as is evident by the Canons and Rules set forth, not onely in ancient Councils, but in the Epistles to Timothy and Titus, for the setling and managing of Church-order, Discipline and Government, in such a way as clearly gives not to any consistory, or company of Presby∣ters and people, but to one man a Paramount Authority, as Bishop or Superiour, both in Ordination and Jurisdiction above others as his inferiours, and so subordinate to his spirituall power so far as to re∣prove, examine, censure, reject, &c.

All which being to me immoveable and immutable foundations for the establishing of Episcopall presidency (as the onely succession of that ordinary Apostolick power and authority which is necessary to be alwaies in the Church of Christ) they do make me dayly by these considerations more restive and lesse compliant to any new waies or Associatings than perhaps otherwise I should be, both by the sociablenesse of my temper, and my earnest desire for another way of happy union among Ministers of worth and moderation.

This uncorrespondency, to which I am upon those grounds compel∣led, is with the greater regret to me, because I know the learning, the industry, the zeal, the piety, the ingenuity, the potency of some of those (my dissenting brethren) in their preaching, writing, praying and living. I am charitably perswaded of many of their sincerity, in aim∣ing at Gods Glory, and at the purity of holy Ministrations. I do not see wherein many of them differ from the best Episcopall Di∣vines, ancient or modern, as to any main matter of Religion in doctrine or duty. Nor can I find any reason yet alledged by any of them, sufficient to justifie that pertinacious distance and defiance

which (of later yeares onely) they have taken up against Episcopa∣cy, meerly upon the account of jealousie and impatiency to choose and admit a learned, grave and worthy Bishop, as a fixed Father or constant Governour and Grave Moderator, authoritatively to pre∣side among them in their severall grand distributions or Dioceses, after that order and eminency which were most comely for them, and most unquestionable, as to the fixing and completing of Church-order and Government, to all sober Christians satisfaction.

I will not tax or suspect the soberest of my Presbyterian or Inde∣pendent brethren of such pride and arrogancy, as can endure no su∣periour or chief among them; I rather conceive it was a Sympathe∣thick impulse at first from those Scotish motions and pretentions, which swerved them not onely from the former good constitution of the Church of England, to which they heretofore very orderly and happily submitted, but also from their conformity to the Catholick Church in that point, to which I believe their judgement heretofore, ahd inclination now, may incline and lead them, as apparently best for their publick and private interests. Some are prone to suspect, that the best of them did not heretofore submit so humbly and hear∣tily to their Lawfull Superiours and Governours in the Church, as in duty and conscience, by the lawes of God and man they ought to have done others challenge them for want as of piety and honesty, so of Christian charity, yea and of common humanity or compas••ion; for their forwardnesse and fiercenesse to undoe all Bishops and all dignified Clergy-men▪ at least for their ready consent to their utter ruine, holding the garments of those that stoned them to death; never so much as praying heartily for them while they were in power, nor yet pittying them in their miscarriages or calamities, no nor so far interceding for or listning to any just moderation, which was oft proposed and offered, as might have been not more happy for the Bishops, than for themselves as Presbyters, yea for this whole Church and all Christian people in England.

I am willing to hope that many Ministers mutations began with good affections, and were carried on at first with principles of sinceri∣ty and zeal, though not with that knowledge, meekness and wis∣dome which was requisite. But to many of them that are now the most haughty, stiffe and obstina••e against all accommodating with Episcopacy, I cannot but still appeale, whether they do not in their consiences find that either at first or afterward, some secular ad∣vantages and private hopes did not a little warp and sway their incli∣nations to novelties; whether they felt not the secret, but dissem∣bled strokes of discontent, anger, envy, revenge, popularity, ambiti∣on, feigned jealousies, inordinate affectations of liberty, exciting and animating them to the utter extirpation of Episcopacy; whether they did not by a self-conceit generally imagin themselves, not onely jointly but severally, as fit and able to govern the Church in the whole or in parcels, as any, yea all the Bishops in England; whether any of them do believe the case of Episcopacy to have ever been fully

heard, freely discussed, and impartially stated, by the peaceable wisdom and piety of this nation; whether many of these Ministers, (as Politi∣cians and Statesmen) did not rather comply with the streame and vogue of times running fiercely against Episcopacy, than with their own clear convictions in reason, law, scripture, antiquity, conscience; whether they kept that equanimity and moderation in all things of this nature,* 1.39 which became wise and good men of an Evangelicall Spirit and temper, or were not biassed, yea transported by some∣thing that was popular and sinister; whether they do not think that the violence and precipitancy of some of their examples, was be∣yond all solid arguments to drive many well-meaning Ministers and People to such heady and hot petitionings against Episcopacy, and to such pittilesse Antipathies against all the most excellent Bishops, which were then, and still are England. Last of all, I appeal to all sober Ministers, whether they do not think that Episcopacy, as now it is stripped and devested of all secular greatnesse, and reduced to Primitive poverty, might be as safely restored, as any of their crude and new Associations in their severall stations and formations, with their mutable moderators and temporary Presidents, either in grea∣ter or lesser Circles, which are but the thin parings, small shreds, and weaker shivers of Episcopacy: whether they do not in their conscien∣ces think that some righteous and just compensation ought to be done to good Bishops, and to the case of true Episcopacy, which have suffered so hard measure a long time now in England; that so we might not in this nation (beyond any place in the Christian world) cast eternall and indeleble reproches▪ not onely upon this Church, since its first plantation, but upon the Catholick Church of Christ in all ages and places, as if wilfully (for ignorantly they could not) they had from the beginning swerved from the Apostles prescript and example, in the Order and Government, Discipline and Autho∣rity which was to be in the Church of Christ.

I will not suspect any honest-hearted or worthy Minister of having been so base and sacrilegious in his Spirit, as therefore to cry down Episcopacy root and branch, new and old, good and bad, out of se∣cret hopes of filthy lucre and secular glory, expecting some benefit by plundring the personall estates of Bishops, or by sequestring the revenues of their Churches, or gaging to buy at last some good peniworths of them. These temptations were so black and base, so sor∣did and Plutonian, that they may not be suspected of any Ministers or other men, but those whose notorious actions have put them be∣yond all suspicion.

Presuming therefore in charity, that those precipitant alterations in Church-Government, which have produced so sad consequences and calamities in this Church, were from principles of honesty and purposes of integrity in the best Ministers on all sides at first; and finding now that the itch of former novelties is past, and the plea∣sure of Ministers scratching one another is now very little, because of the rawnesse and sorenesse of all their common conditions, be∣sides

the distractions and confusions of ordinary people; and fore∣seeing that this painfull posture is not onely very grievous to all honest Protestants, but dangerous to this Church and Nation, if they be not speedily healed; Give me further leave to ask of the greatest Zelots and sticklers against all Episcopacy, and the admirers of either Presbytery or Independency, whether (after they reflect upon the rough meanes used, and the sad events which have followed the de∣sign of extirpating Episcopacy, and introducing any other waies) they do still believe, was pretended, that either the God of order, or the Saviour of his Church, who is the Bishop of our soules, and the ex∣emplary Institutor of Episcopall eminency in his chief Apostles, for Power and Authority over all parts of his Church, (who accordingly transmitted their ordinary power and superintendency to others, as Bishops, or successive or minor Apostles in all Churches,) whether (I say) they do in earnest believe that God, or Christ, or the Apostles, ever were or are such enemies to all Episcopall order and presidenti∣all eminency as hath been vulgarly clamored and passionately pre∣tended; so that now after 1600. yeares prescription and succession of Episcopacy in all Churches, God is not to be pleased unlesse Epis∣copacy be extirpated, and Presbytery or Independency, as waies of parity and popularity, be brought in. Can they sufficiently wonder at the patience of God and our Saviour Christ, that for 1500. yeares bare with Episcopacy, yea continued it in the peaceable possession of Church-Government, as to the Primacy and priority of it, both in Order and Authority, without any notable check from any Mar∣tyr or holy man. Tis strange that Aarons Rod should never bud be∣fore, nor Presbytery challenge its Divine right in all that time, nor Christ ever enjoy the freedome of his Kingdom and Scepter, till these last and worst times.

Do they in earnest think that no Scripture, no word of God, old or new, no precepts and paternes of the Apostles, no Primitive practise, no true testimonies of Fathers, Councils and credible histo∣rians do any way favour a right Episcopacy, further than they were misunderstood, warped and wrested by all antiquity from the mind of God, the will of Christ, and the way of the Apostles, one∣ly to gratifie the ambition of some few Bishops and Clergy-men, who made way for Popes and Antichrists? Tis strange all should conspire thus to eject Christ from his Kingdom and Government, or to abuse the whole Christian world, from holy Polycarp, Polycrates and Igna∣tius his daies, all Primitive Bishops, yea from St. Johns dayes, and yet none detect or decry the fraud, none persevere in the first way, if it were, as is now pretended, Independent or Presbyterian in the many shepherds or many sheep, without any prime pastors and Go∣vernours among them as Bishops.

Yea further I demand, whether their divisions, at least into such a Dichotomy as they now are in, be not a just jealousie to sober men, that both of these novelties may be in the wrong, since both of them cannot be in the right; whether regular Episcopacy may not

yet be as the virtue or medium between these vicious extremes which are made up either of parity & popularity, or of Tyrannick and Papall Episcopacy; whether they now find that either of thse new waies have any thihg so much to plead out of Scripture for themselves, as Episcopacy hath, or the thousandth part so much out of any good Antiquity; whether they be not pure novelties of later invention and unprosperous use, hardly yet formed, and never well setled in this or any other famous or Reformed Church that enjoyed its just free∣dom, without the oppression of either sacrilegious Princes, or heady and mutinous people.

Can any learned and sober Minister, either Presbyterian or Inde∣pendent, now flatter himselfe, that there is no light or shadow, no shew of Reason or Religion, of Scripture or Antiquity for Episcopa∣cy? Can they any longer wonder (without ignorance or impudence) that learned and moderate Episcopall Divines are so firme to their first principles and perswasions, which are not easily answered, or with any reason overthrown by any ancient example? at least Episco∣pall men are very excusable in adhering to their ancient and Pri∣mitive way, till they find these novell opposites to Episcopacy, and rivals to each other, so well reconciled by a firme Associating toge∣ther as may wholly supply the Office, Power and place of Episco∣pacy; which yet they have not done as to the Order, Polity, Peace and Unity of the Church, or to the satisfaction of the most learned and godly men at home and abroad.

Where, I beseech you (O my good and gracious brethren of Pres∣byterian and Independent principles,) where do you think were the Eyes, the Learning, the Wits, the Hearts, the Honesty, the Con∣science of all holy men in all Churches before your time? Can you prefer the factious fancies of one Aerius, or Acolythus, or Ischyras of old, before all the famous Bishops, Presbyters and Councils? Can you honestly plead St. Jerom for your Presbytery, till you recon∣cile him with himself, who is plaine and punctuall for Episcopall eminency, and onely pleads (at most) for the joynt Counsel and assi∣stance of Presbyters (in which rank himself was?) which I and all sober men do earnestly desire, as best and safest for the Church, yea and for Bishops too. Shall one David Blondel, or Walo Messalinus (that is, Salmasius) men indeed of excellent Learning, yet obliged (as Pet. Moulin confesseth of himself in his Epistolary dispute with the most Learned Bishop Andrewes) to plead what might be for the enforced stations, and necessitated conditions of those Presbyterian Churches with which they were then in actuall fellowship and Church-Com∣munion, shall (I say) these two men, which are the greatest props for Presbytery (who yet are allowers of Episcopacy, though not as absolute∣ly necessary, yet as best for the Polity and Government of the Church, where they may be had) be put into the balance against all the ancient and modern assertors of Episcopacy? or shall the votes of the late Assembly be a just counterpoise against all the chief Reformed Divines at home and abroad, as Calvin, Peter Mar∣tyr,

Bucer, Zanchy, Chemnitius, Gerard and many others, who are all well known to be for Episcopacy and Bishops, if they will be Fa∣thers and Fautors of the true Christian and Reformed Religion, as Bishops in Engl. were? Did not Deodate from Geneva & * 1.40 Salmasius from Leiden, write hortatory (though concealed) letters to the chief stick∣lers (of late) for Presbytery in England, advising them to acquiesce in and blesse God for such a regulated Episcopacy as had obtained and might best be retained in England? Have not others (abroad) much deplored their want of such Episcopacy and such Bishops as England happily enjoyed since the reformation and ever before?

Can the late Scotized Assembly modestly pretend to better light, clearer spectacles, more discerning eyes or more honest hearts for Religion and due Reformation, for Christs honor and this Churches happinesse, than all the ancient Councils or the modern Convocations, and Nationall Synods of Engl.? Or can it now at last seem either an unreasonable expectation in Episcopall Ministers, or an unconscienti∣ous condescention in those of the Presbyterian and Independent par∣ties, to turne their Extemporary Presidents or Momentary Moderators into fixed and deserving Bishops? can it be an hard matter for them to conforme to uniforme Antiquity, who have so long gratified va∣rious novelty? What great matter were it for them so far to satisfie the consciences of Episcopall men, yea and the interests of all sober Ministers, as not to suffer any further Innovation, or longer abscission, or total interruption, or final abruption to befal the Catholick Order and Authority of Episcopacy in this Church? the restoring of which would no way injure their own true interests, as Presbyters or patrons for the people, who might both have and enjoy all those ingenu∣ous Liberties and Priviledges which they justly claim, short of an ab∣solute, sole and soveraigne power in Church-Government, which is never to be trusted either in common peoples or common Presbyters hands. I ask these Acephalists, who will indure no head but that on their own shoulders, whether the City of London is worse governed, because it hath a Lord Maior among and above the Aldermen and Common Councel; whether the Colledges in the Universities, or the Companies and Fraternities in Cities, are lesse happily ordered, be∣cause they have Presidents or Masters and Wardens in them and over them; whether they think it were better for an Army to have no Colonels or Commanders in chief, but all military Counsels and transactions should be managed in war and peace by a meer De∣mocratick or popular way, as every souldier fancied his own valour and ability. I doubt not but in all these parts and proportions of good Government, sober men stand convinced that they are then best, when Counsel and Order make up the Majesty and complete∣nesse of Authority, by subordination of all and the suffrages of many joyned to the eminency of one worthy person in their severall precincts, stations and jurisdictions. Nor can I think that chief Go∣vernors can be hereticall, irrationall, irreligious or Antichristian onely in the point of Church-Goverment, as if this polity and frater∣nity

beyond any other were exclusive or incapable of that order and eminency which is the Crown and completion of Government, which is used in all other Societies, and ever was so in the Churches of Christ.

In order therefore to draw the designed plat-forme of Ecclesia∣sticall Communion from the novelty, partiality and popular policies of Associations, to its just proportions and due dimensions, my last quaere or proposall to my brethren the Ministers is, whether all things considered in cool thoughts and consciencious tempers, it were not worthy of all Learned, Godly and sober Ministers, first to unite themselves in their judgements, counsells and desires, with all single∣nesse of hearts and mutual brotherly kindness; and then humbly to crave leave of the civill powers to permit them, to cast themselves into such prudent and orderly combinations for Church-Govern∣ment as might best suite, as with the peace and prosperity of this Church, so with the Primitive and Catholick way of Christs Church; thereby satisfying all honest desires and pious interests of all considerable parties: That neither Bishops should be wholly ejected as superfluous, nor yet Presbyters despised as meer ciphers, nor Christian people any way oppressed as slaves or beasts; who ha∣ving each of them their severall honest interests and just uses, wil bet∣ter attaine their desires in an happy conjuncture than in any separati∣ons, which first weaken them apart, then destroy them all.

Nor may this model of Church-union and Government be thought a meer Idea or Utopian fancy; experience of all times, and the best times for Religion as Christian and reformed, that ever England or any Nation enjoyed, assures us, that it is not onely feisable, but every way most commendable, as most agreeable to every honest interest, and indeed every way completest, for the glory of God, the honor of Christ, the good of this Church, and the Communion with all other either Christian or Reformed. For by this meanes the scandall and shame of late Schismes would be removed, the ancient Ecclesia∣call succession continued; the grand power of Ordination will be nei∣ther various nor defective, neither innovated not altered; the Mini∣steriall Office and Authority will be most authentick and undoubted; the minds of all Learned and sober men will be satisfied, their heads, hearts, tongues and hands united, Christian charity and bro∣therly Communion best restored; the reverence and Majesty of Religion, also the honor and dignity of the Ministry as Christian and Reformed, would be mightily recovered; the Peace and Unity of this famous and well-reformed Church would be established, and the tranquillity of the Nation highly setled and confirmed upon the best foundation of peace that can be among mankind.

In all which things we have and do on all sides so far extremely suffer, as we differ by such unreasonable distances and uncharitable defiances, first among Ministers, which are presently followed with all disorder, lukewarmenesse, irreligion, profaneness▪ arrogancy, Atheism, Affectation and Faction among the people in England, chiefly, as I

conceive, upon this account, The needlesse variating, shifting and changing of that Primitive plat-forme, that Apostolick and Catho∣lick order and succession of Ecclesiasticall Authority and Ministeriall power in this Church, which hath ever been owned with religious reverence and conscience in Engl. ever since it was Christian, preser∣ved as sacred by the most pious Princes, honored as Divine by the most Religious and reformed Parlaments, prospered by the speci∣all benignity and grace of God, peaceably enjoyed by all devout, judicious and humble Christians, to the unspeakable comfort of their souls living and dying, when they knew who were their Bishops, Pastors and spirituall Fathers, owning them with all due respect and love as in Christs stead, submitting to them for conscience sake, as to the Lord, and receiving from them good instructions, just re∣proofes, holy comforts, and heavenly Mysteries, not as from man, but God; after the rule of the Scriptures, and the example of the best Christians in all ages, who looked upon Episcopacy or the Govern∣ment of the Church as fixed, completed and exercised chiefly by Bishops assisted with worthy Presbyters, not onely as a book of a lar∣ger volume, greater print and fairer binding than Presbytery or Inde∣pendency (that is, the sole power of Presbyters or people by them∣selves) but they looked upon the Episcopall eminency as having more in it of Apostolick power and Ecclesiasticall Authority, both in point of ordination and jurisdiction, than is either in Presbyters or people by themselves: Bishops and Presbyters being as the eyes and hands, which are not more members of the body than the leggs and feet, yet they are the more noble parts, and have more of publick use and virtue as to inspection, direction and operation, for the com∣mon good of all parts in the body.

No wonder then if the honor of all Religion be much abated, if the renown of this Reformed Church be thus abased; no wonder that Presbytery it self is so baffled, and Independency despised; no wonder that all the Office, Power and Authority of Ministers, toge∣ther with their persons, be reduced to such a low ebb, and almost quite exhausted, when Bishops, the grand Cisternes and chief Con∣duites of all Ecclesiasticall Orders and Ministeriall Authority (as derived from Christ and his Apostles) are not onely bruised and crackt, but utterly broken, cut off and cast away; whom (yet) no Presbyter or Independent of any learning or forehead can deny actually to have been in all ages used and esteemed as the constant successors and immediate substitutes of the Apostles, first invested with that power by the Apostles themselves, after their decease chosen by the Presbyters, and after consecrated by other Bishops, to be as the prime receptacles, conservators and conveyers of all Ecclesia∣sticall Power and Ministeriall Authority: not onely as Teachers of Divine truths, preachers of the Gospell, and dispensers of holy My∣steries in common with Presbyters; but as chief Fathers, Pastors and Rulers of those larger flocks which constituted those famous ancient Churches, which were not limited to the bounds of

one family, or one congregation, or one little parish (in which one Preacher or Presbyter may in ordinary duties suffice,) but they ex∣tended to such ample combinations, as contained large Cities and their Territories, in which were many thousands of Christians, ma∣ny congregations, and many Presbyters, who all made but one Church or polity Ecclesiasticall under one chief Pastor or Bishop, residing with the Presbyters at first in the chief City: afterward these were fixed to particular parishes or villages by the care of the Bi∣shops.

Without whose authority and consent nothing of consequence was done by any in the publick managing of Religion, without the just brand and censure of Schismaticall arrogancy: it being ever judged, that Bishops had derived to them an higher degree of Aposto∣lick power and Church-jurisdiction, than ever was or could be in any one or many Presbyters or people without them, who could not regu∣larly nor never did (unblamably) ordaine, of themselves or by their own sole Authority, any Ministers, or exercise the censures of the Church in a plenary and absolute jurisdiction, without deriving their power from their respective Bishops; without whom and against whom few ever acted in any age of the Church; and never any good Christian refused subjection to and communion with their lawfull and orthodox Bishops; no nor did ever any Hereticks or Schismaticks proceed to such extravagancy as to reject and disclaime all Episcopall order, till of later yeares: whose example hath little in it to make it compared with, much lesse preferred before, Catholick customes and Primitive patternes of all ancient Churches, what ever glosses the wit of men, or their craft, or their successes, or their Godly and necessary pre∣tences, may put upon their variations and schismes.

CHAP. XII.

* 1.41IT is not now my design either to spin out, or to wind and summe up that long and tedious thread of dispute▪ which hath been so much snarled and entangled of late yeares in England by popular pens, or cleared and unfolded by more able, learned, and impartiall Writers. Who is not weary now and ashamed of those thread-bare allegati∣ons drawn from the samenesse or promiscuous use of Names;* 1.42 which we know vary with time, and must yield to use and custome? as if Apostle, Evangelist, Bishop, Presbyter, Pastor, Preacher, Teacher and Ruler, (they may adde Deacon, and Servant, and Minister) were all one in the equivalency of their power, order and authority in the Church. For any one, nay all these names are in the latitude of their sense given to some one man or officer in the Church, yet in the more strict, precise and Emphatick sense, they denote different gifts, orders, authorities, dispensations and functions (as well as degrees) in the Church of Christ; which did never confound Dea∣cons with Presbyters, nor Presbyters with Bishops, nor all with the Apostles; because the chief Apostles (who contained in their ample authority and commission all Ecclesiasticall powers eminently under Christ) are sometimes called Presbyters, Compresbyters, and also Deacons or Ministers of Jesus Christ, and servants of the Church, deriving all these powers in their severall degrees and orders to Bi∣shops, Presbyters and Deacons after them. To the first (as to a lesser sort of Apostles, but chief Rulers or Overseers in the Church) they gave the eminent and peculiar power of ordaining Presbyters, and exercising spirituall jurisdiction over them, as is evident in the power that Timothy and Titus had given them by Commission from the great Apostle St. Paul, who certainly in this was conforme to all other Apostles in their severall Bishopricks or Distributions. To the second, as Presbyters, (or a lesser kind of Bishops and Apostles over private and particular congregations) they gave power to preach the Gospel, administer Sacraments, and assist their chief Pa∣stor or Bishop in governing the Church according as they were re∣quired and appointed to their severall duties and charges. But no where in Scripture (that I see) do we find either the sole or chief power of ordaining Ministers, or of exercising any Ecclesiasticall juris∣diction over them by correption, or rejection, given to any one or more Presbyters, as such, unlesse men list for ever to play the chil∣dren, and cavill with the identity or samenesse of the names used of old; which calls Apostles Presbyters, as a word of honor, and Pres∣byters Bishops, as overseers, and all of them Deacons, as servants to Christ and the Church, and all may be called Apostles too in some sense, as sent by Christ on his work.

Which Crambe is so fulsome a (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) cavilling about words, to confound all good sense and order, that all sober men are now

weary of it, when they clearly see that all ages and actions of the Catholick Church have sufficiently declared, beyond any fallacy of identity as to Names and titles, the reall and actuall differences of persons and duties, or offices, to which words may (at first) be indif∣ferently applied without implying any such confusion of places and powers in the Church, any more than when the name of ruler is applyed, to supreame and subordinate Magistrates, or when the name of Officer is given to Corporalls, Lieutenants, Captaines, Co∣lonells and Generalls, or that of Alderman to such as are so by age, or office, or estate; just as if one should obstinately maintain that the petty Constables of every parish, the High Constables of every Hundred, and the Lord high Constable of England or France, were the same things, as to office, power and honor, because the same name of Constable is applyed to all of them.

It may with as much reason be urged, that every Master of Arts in a Colledg, and the Master of the Colledg are the same in office, place and power; or that every one who is called Father by nature, age, affinity, adoption, merit, or relation, either Domestick, Civil or Ecclesiasticall, presently may challenge the same Authority over us, and the same Duty or Obedience from us, as our na∣turall parents have and do expect, because all are called Fathers. So we shall have many Gods and Lords, to justifie the Polytheisme of the heathens, because there are many that are in Scripture called Gods and Lords, as the Apostle tells us.* 1.43

These Sophisticall equivocations from names and words, have been indeed the bushes or thickets, the borrowes and refuges a long time of those men who aimed to bring in all factions, innovations and confusions into this and other Churches, onely under such em∣pty colours and fallacious pretentions, out of all which they have been lately so stripped & ferreted by many learned & unanswerable assertors of Episcopacy in its just presidency and authority, that they are now naked and ridiculous to all sober spectators, who see that all the judgement and practice of antiquity, besides the Scriptures ana∣logy, is so clear and distinct against all their petty cavillings and po∣pular levellings, that the reall differences of the powers, orders, de∣grees and offices in the Church, (as begun by Christ, exercised by the Apostles, also continued in that method and series through all ages,) are not lesse evident than their peevishnesse and pertinacy are, who list to urge the first indifferency or latitude of words, against the after and evident distinctions of things declared and confirmed by the constant judgement and practice of all Churches; which is (in my judgement) the best and surest interpreter and distinguisher of what ever seems wrapped up, or any way obscured and confused in Scripture-expressions; otherwaies we must with the Papists own as many Sacraments and Mysteries as these words are applyed to in Scripture, either in the Greek or Latine. Presbyters might well enough be then called Bishops in a generall and lower sense, when there were so many Apostles as chief Bishops above them: which

Name of Apostle the modesty of after-Bishops refusing, they con∣tented themselves with the peculiar title of Bishops, and confined that of Presbyter to that second order or degree of Clergy-men, as that of Deacon to the third, which yet in their latitude are applyed to Bishops and Apostles themselves.

I know there have been many things speciously urged for Pres∣bytery, and odiously against Episcopacy; all which have been so abun∣dantly answered, that it is time they were forgotten, and all enmity buried with them. My aime in this pacificatory addresse to all worthy Ministers, is not to revive the cavils and disputes, but to reconcile all interests, to compose all differences, and to satisfie all demands. Onely, because I know there is no closing or glewing of pieces to∣gether with firmnesse, where there is not first made an evennesse and smoothness on all sides, for their apt meeting; I shall here fur∣ther endeavour fairly to take away some remaining roughnesse, swelling and protuberancy, which possibly may be still in some so∣ber mens minds, as great hinderances of the desired closure and com∣posure of all sides.

* 1.44I know it is further urged by some, that every Presbyter singly, and much more socially, (that is, in a joynt body and Associate fraternity) may be rationally thought to have the full power and divine autho∣rity of a Bishop, to all ends, offices and purposes, since it is well known in all antiquity (as St Jerome tells us,) and it is confessed by all Episcopall men, that Presbyters as such primitively chose their respective Bishops, as at Antioch, Jerusalem, Alexandria, (from S. Marks time) & in other places so that Bishops may seem primarily to receive all their authority and eminency from Presbyters, who certainly can conferre no more upon any of Bishop, than is radically, seminally and eminently in themselves; as a superiour Magistrate that no∣minates an inferiour or a Corporation that chooseth a Major or chief officer, or as Fellowes of a Colledge who choose a Master or Presi∣dent over them, or as an army (which is St. Jeromes instance) who choose their Imperator or Generall. From this ancient and well-known priviledge of Presbyters to choose their respective Bishops, ma∣ny conclude their joynt power at least to be equall to any Bishops, yea superiour to them, as causall and efficient, insomuch that they may, if they please, exercise it apart from, and wholly without any Bishop, by choosing none to be over them or among them, but serving their occasionall meetings with a temporary Moderator ra∣ther than a constant Superintendent.

* 1.45To this it is easily answered, That however Presbyters of old did, and of right (as I conceive) ought, by the leave and permission of Christian Princes, to choose and appove the persons of their Bi∣shops, as being the fittest men in the Church to judge of a Bishops sufficiencies for that place and charge, yet it no way followes that any Bishop hath his Spirituall or Ecclesiasticall power from them, as the originall of it, any more than of his temporall Barony and re∣venues, to which he is admitted by the Presbyters election of him;

but only he is by their election and comprobation duly admitted, and regularly enabled to exercise that power, whose roote (as that of Presbyters) rise and foundation is from a far higher principle and greater authority: Just as the Fellowes of a Colledge choose the Ma∣ster, President or Warden, at least they admit and accept of him to the possession, enjoyment and use of that power, which is not in them joyntly or singly without their Master; nor yet is it derived from them to the Master, but he hath it from the first Founders Will, and the Statutes or Customes of the Colledg. In like manner, the chief Magistrate of any City or Corporation, though he be chosen by the Commons or Fraternities in it to his chief place and office, yet his power and jurisdiction is not from them, but from that Char∣ter or Grant which gave the first constitution to that power and polity. So in an Army, Officers may choose their Generall to a power above them, which he enjoyes and exerciseth beyond what any one or all of them hath right unto, or any capacity to use; yet doth that power accrew to him from those principles of Right, Reason, Order, Polity and Authority, which is derived and vested in him by the suffrage or consent of many, who have right and reason thus to ad∣vise for their common order and safety, by preferring one above themselves; by whose suffrages and consents, as by the Suns beames united in the centre of a burning-glasse, a greater heat and luster of authority is raised, than is in any one or many beames scattered and divided.

By vertue of which principles of reason, order and polity, as these other civil instances, which act by their severall Charters and Sta∣tutes, are neither left at liberty to choose or not choose any to be their chief Magistrate or Governour; nor yet may they in right rea∣son or law exercise that paramount power without him, but they are bound in conscience and duty, as well as by custome and charter, to choose such a chieftane, and so to invest him in that power pa∣ramount above them; yet do they not give the power to that e∣lect person, but the person to that power which was setled before them.

So in the Church of Christ, Presbyters of old did freely choose (indeed) their Bishops, at least they consented afterward to accept of him whom the Prince, or possibly the people in some cases, no∣minated as a worthy and deserving person; yet neither people, nor Prince, nor Presbyter did conferre upon any Bishop that power E∣piscopall or that eminent Ecclesiasticall Authority, which he had properly in himself to use and exert it after he was thus chosen, consecrated and installed. No, he had it from that grand Charter and Catholick Custome which was in the Church of Christ; by which the first Apostolick Canons or Scripture-Statutes and Institutions not only founded, but derived this Authority as received from Christ, and by the Spirit of Christ conveyed it to their Successors the Bi∣shops, in the name and power of Christ, for the orderly governing of his Church in all places; which hath been, and (I think) ought where

God hinders not, to be continued in the Churches of Christ by the like successive choise or approbation of Presbyters in the want and vacancy of their Bishops. Nor do I doubt but Ministers are sinfully wanting to that duty which they ow to Christ and his Church, when they cease to do, as much as in them lies, what they ought in this point to do, & might do if themselves did not hinder, their choosing and having their lawful Bishops, as well as people their Presbyters, ac∣cording to the Primitive rule and Catholick pattern, which hath the force of a law: it being no lesse necessary for the Church to be orderly governed and thus united, than to be taught and communicated to in holy things.

Nay, those two or three Bishops which, after the great Nicene Councill, were required to joyne in the more solemn consecration and investiture of every Bishop, did not impart of their own power, but solemnly declared and blessed as good and worthy the choise and investiture of him that was first duly elected by the Presbyters, and then further confirmed by their publication and benediction, which benediction was never, that I read, done by any Presbyters, as being now inferiours to him whom their consent and suffrages had chosen to that Episcopall degree and eminency above them, who as Presby∣ters might choose their Bishops, but yet not depose him; this work requiring their appeal to the higher power of a Council or Synod of many Bishops, who were in that joynt capacity above any one Bi∣shop, and so onely capable to be his judges, upon the complaint of Presbyters or people against him. As Presbyters have their Office and Authority by Bishops ordination as conduits, but not from them as fountaines of it, (there being but one spring of it, which is Jesus Christ) so Bishops have their power by Presbyters election, as in∣struments or mediums, but not from their donation, as the source and originals of their power and authority,* 1.46 which is Christs.

Thirdly, Some Presbyters and Independents do with great brow and confidence urge, that Bishops are wholly superfluous, because Presby∣ters and any ordinary Preachers, two or three or more of them, are very able and willing every where to beget their like, every petty Presbytery is become a seminary or spawner to ordain Ministers and conferre all degrees of holy orders; for which they think them∣selves no lesse fitted than for preaching and administring Sacra∣ments, which (they say) are employments requiring greater abili∣ties, and no lesse authority: yea many Country-Presbyters have made themselves and one another of late Chorepiscopi or Country-Bishops, ordaining Ministers when, where and how they list, without any Bishop among them.

And this (they say) with very good success and acceptance to Country-people, who besides the pleasure they take in any daring novelty and insolency in Religion, protest to find no lesse judge∣ment, discretion and gravity, than was heretofore pretended to be in Bishops for that service: Nor is it to be doubted (say they) but the ordination, authority and Commission of such Presbyters is as

valid as that done by Bishops, since these Godly Ministers do so try and examine such as come to be ordained, that they commonly pose the best Schollars and soberest men that come to them: Further they pray and preach as well as most Bishops did, yea they very gravely exhort and charge the ordained brother with as great weight and severity, both for gifts and graces Mi∣nisteriall, as ever the Bishops did, though it may be not with so much pomp and formality. Hence they deny the necessity and use of Bishops, yea they deny any flaw or defect to be in their new Presby∣terian and popular ordinations for want of any other Bishops but themselves, who are as pert in their novelty as ever any Prelates were in their antiquity.

That these Heteroclite or equivocall ordinations have of late been acted in England with much self applause and popular parade by meer Presbyters, I well understand; but quo jure,* 1.47 by what right from God or man, by what authority civill or Ecclesiasticall, I could ne∣ver yet see; yea, I am sure no law of God or men heretofore ever was thought to give any such power to meer Presbyters without, yea against their lawfull Bishops: insomuch that many learned and sober men have much blamed, at least suspected, these Presbyterian trans∣actions for Schismaticall presumptions, these ordinations for disor∣derly usurpations, at least in such a Church as England was, where there were (and still are) venerable Bishops of the orthodox faith, reformed profession and ancient constitution, willing and able to do their duty in the point of ordination.

Which in all (ordinary) cases appeares to have ever been their peculiar right, specially derived to them as Bishops from the Apostles, through all successions of times and Churches, without any inter∣ruption; except when some factious and insolent Presbyters ventu∣red to be extravagant and usurpant, whom all the learned Fathers, venerable Councils and good Christians in the Church every where condemned as most injurious, because usurping that Authority which no Apostle, no Councill, no Bishop ever gave to any that were meer Presbyters in their Ordination and Commission, no more than the Lawes or Canons of this Church and State. Nor is there (as far as I can perceive) any one place in Scripture, that by any precept or example invests either one or more simple Presbyters with the power of trying and examining, of laying on of hands, of giving holy orders, as from themselves alone, of committing or transmit∣ting what they had received to other faithfull men that should be able to teach.* 1.48 All which were given to Timothy and Titus as chief Bishops.

The Pope of Rome (indeed) animated by those flatterers which would make him the sole Bishop by Divine right, and all other Bi∣shops as surrogates to him, dependants upon him, and derived from him (as if there had not been 12 or 13, but onely one ••••sion ••lick Chaire, or prime seat of Episcopacy) hath some ••eath given power of ordination to such as were but Presbyters, as ••nd read of

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some Abbots and Priors; but it was alwaies to the great scandall of the best Bishops and Presbyters of the Church, as contrary to all ancient Or∣ders, Canons and Customes of the Church, unlesse he first made them as Chorepiscopi or suffragane Bishops. But in earnest, it is hard to judge whether Popes or Presbyters be most enemies to Catholick Bishops.

As for the pious pomp and the specious apparences, the formall dressings and verball adornings, which they say are used by Presby∣ters in their late Ordinations in England, though I never saw any of them, yet I have heard and read so much of them, as gives me to judge far less to be in them of authority, true, complete and valid, than ought to be. For besides the persons not impowered or commis∣sionated to that office, there is, as I heare, no transmitting, and so no receiving, of the holy Spirit, as to that Ministeriall Order and Power, which is thereby derived to Ministers as from Christ, whatever there may be of godly solemnity and plausible formalities, which are (usually) more studied and affected to please the people, there where men are most conscious to the defect of authentick, reall and righteous power. But all these saintly shewes (to wise men) signifie nothing, no nor the personal abilities either of the ordainers or or∣dained; who cannot by their personall power, knowledg, virtues, graces or private gifts, make any Officer in State or in Armies, in War or in Peace, much lesse in the Church and Ministry of Jesus Christ. Alas, no private capacity in any man can make the least pet∣ty Constable, or Bailiffe, or Corporall, or Serjeant, without they first have a publick and lawfull Commission from the fountains of Authority, to give them an Authority far beyond any private arrogancy and pre∣sumed sufficiency of their own.

Possibly, extraordinary cases may in time be their own excuses in such Churches where Bishops may be all dead or banished; or where such as are Orthodox cannot be had, and they that are will not ordain any Presbyters, without imposing upon them such things as are erroneous and unlawfull: but nothing can be pleaded that I yet see, no nor doth the candor and charity of Bishop Usher know how to excuse such Presbyters from being Schismaticks & factious, presumptuous and disorderly, who first cast off and forsake such Bishops as are of the same faith and reformed profession, worthy and wil∣ling, able and ready, every way authorized by Church and State to do their duty. The contempt and rejecting of such Bishops is (I fear) a great sin before God, I am sure a great grievance to such Churches as first suffer those distractions. And no doubt it is, as a great, so a needlesse scandall to most Churches and the best Christians in all the world; nor can it be other then a foule reproach and scorn cast on all pious antiquity, nor will it prove other than a lasting mi∣sery to any Church and Nation that wilfully continues that guilt and defect upon themselves and their posterity, especially when God ••s them sufficient meanes to remedy that mischief, to sup∣ply th•• ••fects, and to compose those differences, which are ever follow•• ••he wa••, much more the needlesse expulsion of Pri∣mitive

Episcopacy. For whose power and authority while either Presbyters or people are scrambling, they do but make Religion a May-game, & bring (as we see) both themselves and their Ministry in∣to contempt: for no Presbyters or people can while the world stands ever stamp such an honor and Authority Ecclesiasticall upon them∣selves, as was in all ages and by all Churches consent (besides the Scripture-Character and Apostolick signature) set upon Primitive and Catholick Episcopacy, which ever united, centred and confirmed power in one man; not over all, which the Pope affects, but over their Dioceses or Provinces.

A 4^th.* 1.49 Objection much flourished by some popular Preachers against Bishops and all Episcopacy in any Authority and eminency above Presbyters, is, that Episcopacy is the root of Popery; that Prelates were the parents of Antichrist; that every Bishop hath a Pope in his belly; and that the Pope is no other than an overgrown Bishop; that to rout all Popery, and raze the foundations of Romes pride, all Prelacy or Episcopacy must be stubbed up.

My answer to this is, that this objection sounds as little of truth as it savours much of malice,* 1.50 especially in any Presbyters of any lear∣ning and ingenuity, who well know the abasing of Bishops is the design, and hath been the magnifying of the Popes of Rome beyond their line and measure of old; That if Episcopacy could have held its Primitive and ancient parity, according to the Apostolick seates and paternes, that one Chaire of Rome had not so far exalted it self in this Western Church above all those that are therefore called Gods, because the power of Christ and the word of God came to them as much as to Rome, and is to be derived by them to their successi∣ons.

Tis certain that Bishops did not at first (as Nimrod) set up them∣selves by any private ambition: they were either constituted by the Apostles yet living, as Irenaeus, Eusebius, Tertullian and others tell us; or when the Apostles were dead, the Presbyters of every chief city and Territory or Diocese did (as S. Jerom tells us) choose some Apostolick and eminent person from among themselves to be their Bishop; not compelled hereto by any civill powers, nor by any popu∣lar force or faction, but meerly moved so to do by the precept and pattern, the constant custome and imitation of the Apostles, which were so full of pregnant reason, necessary order, and holy policy, that nothing could be better.

If any then be to be blamed for giving occasion to the Papal am∣bition, and what some count the great Antichrist who is, (as Isid. Hispal. defines, by so much the more Antichrist, by how much more he professeth Christ, yet lives or teacheth contrary to the rule and example of Christ) it must be either the Apostles themselves, who first designed Bishops as their successors, or the succeeding Pres∣byters of every Church, who to avoid Schisme and Confusion, first chose successive Bishops in every Church after the death of the Apostles; not onely in obedience to their commands, and confor∣mity

to their pattern, but in order to preserve necessary polity, Primitive unity, and Apostolick authority in the Church of Christ.

And yet now (behold) by a strange vertigo or change of Coun∣sels, Presbyters must in all hast pull down all Bishops, the better to avoid Antichrist, who lies as much in confusion as error, in schisme as in heresie; none of which will ever advance Reformation or setling of true Religion. So that it is an intolerable insolency and rudenesse of some men, to say or suspect that every Bishop, whom the Apostles themselves, or the Presbyters after them, first constitu∣ted, were but spawnes and embryo's of Antichrist, when many, yea most, if not all the first and best Bishops for 300. yeares were not onely excellent preachers and wise governours after the way of the Apostles, but such resolute Martyrs and confessors, as few of the more delicate Presbyters and softer-fingred Independents of our age would willingly carry the least stick of their fagots, or touch the least coale of their fires, or bear the least stroke and burden of their tor∣ments. As then the Papall Tyranny, so the Presbyterian Parity, and Independent Anarchy, may and will give (I fear) greater advan∣tages to Antichrists, than ever Episcopall order and eminency either did or can do while wisely setled and managed.

* 1.51Fifthly, another great bugbeare or terriculament which scares some from looking back with the least cast of favour on Episcopacy, is the terror they pretend to have had of some Bishops sharpnesses and severities, of which say they many godly men feel the smart to this day.

* 1.52My answer is, I do not go about to justifie or excuse any unrea∣sonable, unseasonable, indiscreet or uncharitable actions of any Bi∣shops, who are justly to be blamed, so far as they exceeded their Com∣mission and power, by the Lawes of man or Christ, and the Church, given to them not for destruction, but edification. Though some Bishops might shew themselves to be but men, yea and some of them to be harsh and rash enough in their passions, yet these failings and infirmities they neither had nor discovered as they were Bishops; no more than tyrants do tyrannize as they are Magistrates, or Judges are corrupt as they are Judges, or Presbyters are partiall, popular and imprudent as they are preachers. It must still be granted that not onely some, but very many, yea most Bishops in England since the Reformation were as Angels of God in their light and love, in their excellent learning and worthy living every way; which suffici∣ently proves that piety and Episcopacy may as well meet in one man, as piety and Presbytery, or sanctity and Independency. If any of these good Bishops seemed sometime too severe to some that were rudely refractory against the lawes then in force in this Church and State, possibly those very persons that most complaine of them will be found not short of the sharpest of them: if any of these com∣plainers have suffered by any Bishops rigors, I am sure they have had their full and excessive revenge upon them. But to avoid the feared exorbitancy of Episcopacy for the future, it will be sufficient effe∣ctually

to restore that (Commune Consilium Presbyterorum,* 1.53) common Counsel and concernment of worthy Presbyters to their pristine use and assistance, without which Bishops should do nothing publick and authoritative (according to the Canon of the Councel of Car∣tharge, and agreeable to the judgement, as of St. Jerom, so of St.* 1.54 Cyprian, Ignatius, and all the ancients) This (as I formerly touched) is the best preservative of Bishops authority, of Presbyters privi∣ledges, of peoples liberty and the Churches safety. As I believe Episcopacy by this time sees it did it self as much wrong as any men could design, in doing many things of publick concern without the presence, counsel and concurrence of their gravest and most dis∣creet Presbyters; and as I think that modest and sober Presbyters shall do not onely themselves a right, but the best Bishops too, in their Christian advise and assistance, to bear (partem solicitudinis) part of the care, trouble, odium and envy, which is prone to offend all good Bishops, as all good Governours in Church and State: so I conclude that violent Presbyters have done themselves, the Bishops, the people and this whole Church, as much injury and indignity as they well can, by rudely rejecting and obstinately refusing (as much as in them lies) to readmit the Order and Honor of Episcopall Pre∣sidency, which indeed was the common Honor of the whole Cler∣gy. Episcopacy we know preferred many Ministers of the Gospel to be as Lords and Peers in England; whereas Presbytery & Independen∣cy have purely levelled and abased all Clergy-men to a plebeian con∣dition, if not to be slaves and vassals, yet to be very vile and servile, even in the esteem of the vulgar. Certainly it was in prudence to be desired by all wise Presbyters and other Ministers, rather to bear much under the burden of the Episcopal yoak (which was to them more (honos than onus) a dignity than any depression;) than thus by a precipitant impatiency to run themselvs & their whole Order or function into a plebeian slavery, while they affected an inordinate li∣berty. It is better for birds to be fed in their cage or restraint, than by wandring from them to be starved. The best Bishops were wisely se∣vere, and most venerable when least remisse; the most rigid of them were not more imperious or intolerable than some Presbyters have been to all Bishops.

The last, but greatest, terror to some men is,* 1.55 that if any thing like a true Primitive Bishop should revive and authoritatively act again in England, especially fortified and assisted with such a strength of wise and grave Presbyters, orderly combined with their Bishops, there might be great danger of the Clergies recovering the Lands and Revenues which once belonged to Bishops and other Church-men in England.

Thus the jealous hearts and mis-giving consciences of many men do beat within them,* 1.56 who have bought Bishop•• 〈◊〉〈◊〉 other Church-lands; which do make them as vigilant over the Bishops Sepulchers, as the Jewes and Souldiers were over Christs, lest the second error of losing Bishops Lands should be worse than the first of taking

them away, not onely from very worthy Bishops then in lawfull and unforfeited possession, but from the whole Clergy, yea from the service of the whole Church, and of Christ, and of God, who had a sacred interest in them. By what right they were alienated, and are now possessed, let them see who first did seize upon them, and upon that title have either sold or bought them.

For my part, I can look upon Episcopacy in its Primitive poverty and present barenesse, with as much respect and reverence as in its greatest pomp and superfluity. I value it and desire it not for state, but conscience, not for secular ambition, but spirituall satisfaction. Let them keep the lands that have justly got them, or paid a valuable consideration for them, provided they will but help to restore Primitive and Catholick Episcopacy, without which Ecclesiasticall authority, yea and Ministeriall power, seemes to me and to many wiser men, if not wholly dead, and void or null, yet very defective, dubious and infirme; as one that is lame and maimed, yet is still a man, having an esse or being as a true man, but yet esse defectivum, a being short of that fulness, firmness and perfection which might be, were he so complete as he ought to be according to the pattern of God and nature.

The Herculean work of resuming Church-Lands, and restoring ei∣ther Revenues or civill Honors to Episcopacy, is not to be expected without a miracle, such as shall shake heaven and earth, despising all hu∣mane opposition, and making the unjust keepers to be like dead men; for no thunderbolts of divine vengeance are more penetrant and irre∣sistible, than those which fall upon the head of sacriledge, as both Humane and Divine Histories tell us.

True, I think it were an act worthy of this Nations pristine piety and renowned munificence, to add something comely for Hospitality and Charity, besides civill respect, to Bishops, if they will have any. Nor were it (as I conceive) a work lesse becoming the Honor and Devotion of England, to repurchase and restore those ancient Church-Lands or patrimony to the Church, than it was to take them away, and sell them to lay-hands. But in this I am not so solicitous: the ho∣nor of all Bishops, and so of Presbyters, will be, diligently and wisely to do the work of God, which (its probable) will never want the respect, love and liberality of all good Christians, as was seen in Primitive times, where Bishops were never poore, if Christian people were in plenty, peace and unity. As Mephibosheth said to David, so do I to all my Countrymen and brethren, Let Ziba take all, as to Bishops Lands, so as those Bishops may returne in peace which are after the Lords mind and the Scripture-rule, the Apostles pattern, the Primi∣tive judgement and Catholick practise in the Church of Christ. The lesse there may be of riches and secular honors added to Episcopacy, the more it must provoke both Bishops and Presbyters to holy indu∣stry and eminent virtues, which are the best foundations of true ho∣nor.

CHAP. XIII.

MY chief ambition is not to procure civill honors or e∣states to Bishops,* 1.57 but so to reconcile all sober Ministers and others to true Episcopacy, as may promote that Christian union between all Ministers (that are wor∣thy of that name and office,) and all sober Christian people in England, which may most remedy and a∣void those miserable factions and sad divisions which we see are the pests of true religion, the moths of all Reformation, the advan∣tages of superstition, and nurses of profaneness; against which St. Paul in his Epistles, and St. Clemens in his to the Corinthians,* 1.58 so much in∣veighs, as carnall and not spirituall methods of Religion.

I should heartily rejoyce to see before I die the dry land to appeare, this deluge of factious confusion not onely to abate but to be quite spent, by which Christian Religion and true Reformation hath lost (together with Episcopacy) in one score of yeares very much of that publick Majesty and Authority, that Power and Improvement, that Love and Honor, that Sanctity and Solemnity, that Charity and Uni∣ty, which they formerly had and held in England for above a hundred yeares, highly to the glory of God, to the happinesse of this Church, and to the Honor as well as Peace of the Nation.

It is great pitty that any man who bears the name of a Minister of Christ should appeare to the world other then an able, wise, hum∣ble, holy, peaceable and orderly person; that we may not cease to be sociable and reasonable creatures so soon as we undertake to be Preachers, as if we presently turn'd Tragedians when we grew The∣ologians, Divines in profession but Devils in our dissentions; that none of us may be so far bereaved of our wits, as to fancy that we Ministers or Clergy-men, beyond all men, may not enjoy nor endure that comely and holy subordination which is lawfull and most ne∣cessary in all other societies and fraternities of men, and no less a∣mong those that are Presbyters or Preachers, where (we see) God and nature, age and gifts, learning and prudence, distinguish even these men so far, as makes some one or few very fit to govern, and the other, though many more, onely fit to be governed. There is much folly, rashness, juvenility, indiscretion, presumption and vul∣garity to be seen even among the community of Ministers as well as other common people; who can never be safe or happy, unless they be setled in some comely Government, Ecclesiasticall as well as civill, yea and governed by some men that are much wiser than themselves.

Certainly Religion cannot prosper or be glorious in the eyes of the world, as Christian or Reformed, if it be not uniforme as to the main, both in its source and course, its origination and dispensation: For every notable difference (especially in the same Church and State) seemes to the severall parties and divided sides as a great

deformity in their adversaries. Religion will never be uniforme, if the Ministers or dispensers of it be not wisely united, not onely in their doctrine, but in the derivation and reception as well as dispen∣sation of that holy Authority by which they officiate: for otherwise one Minister is prone to magnifie himself against all others of any other make & mold, to disparage all that is done by others as sacred, to draw disciples from one side to another, perswading people, ac∣cording to the feuds which were between the Samaritan Jewes and Priests of that Temple against those of Jerusalem, that what is done in holy duties by such as are not of his stamp & form is unauthorita∣tive, presumptuous, invalid, meer nullities, and profanations of holy mysteries, without Spirit, Life, Power or Efficacy; an histrionick page∣antry of Preaching, Praying, Baptising, Consecrating, Celebrating, Censuring, Binding, Absolving, Terrifying, Comforting, as in the name of Christ; when indeed there is either no power or authority, but a new one, that must needs be a false one, either usurped, or obtru∣ded, or pretended, by those that have nothing to shew for their Commission, Order and Derivation of such spirituall power, either from the Scripture, or the constant practise, or the Catholick Custome of the Church of Christ.

Thus everlasting feuds, distances and defiances will follow among people and Pastors, where an harmony is not in this maine point of or∣dination, or Ministeriall Authority; which certainly were no hard matter to effect, if Ministers would so far agree (by an Episcopall subordination in an uniformity of ordination, and all other Ecclesiastical Ministrations) as no Ministers or peoples just claime and interest should be either neglected, excluded or oppressed.

1. First, the rights of people should be so far satisfied, that no man should be ordained a Minister, but in the most publick and solemn convention of the Diocese,* 1.59 after publick notice given of his name, and demand what any could say against his being ordained: in like manner, no Minister should be obtruded upon any people by pa∣tron or Bishop, without hearing what they had to object against him, and rationall satisfaction given to them; which was required in St. Cyprians time.

2. Next, the rights of Presbyters should be so far satisfied, that none should be ordained a Presbyter, untill he had passed the orderly triall as of the Bishop, so of any Minister that list to examine his suffi∣ciency, or his manners and life; after which done Presbyters should not onely be present at the solemnity of preaching and praying, but such as could conveniently of the eldest and gravest Ministers, might lay their hands with the Bishops, or Presidents, upon the ordained, both in their own and others behalfe, as a testimony of a joynt con∣sent on all sides to his ordination.

3. Last of all, the rights and claime of Episcopacy or Bishops would easily be satisfied, and very compliant with the other of Presbyters and people, if no ordination might passe without either the pre∣sence of the Bishop as President, or of such a Presbyter as in the Bi∣shops

necessary absence should be his suffragane or Vicegerent, nomi∣nated by him, and allowed by that Presbytery over whom the Bishop presideth.

This method and moderation would (as I humbly conceive) both complete and settle, in all sober mens judgements, the ordination of Ministers, and (giving satisfaction to all just demands or ingenuous pretensions) it would powerfully and happily unite both Bishops, Presbyters and people; as answering all the claimes and expectations considerable of Episcopall, Presbyterian and Independent parties, as to the maine point of unanimous and uniform Ministry.

Among whom a like correspondency would easily▪ (if wisely and meekly) be carried on in all other Ecclesiasticall affaires of publick concernment, for Doctrine, Worship, Discipline, Censures, Appeales, Admission, Abstention, Excommunication, Absolution, Synodal con∣ventions and the like. It is not imaginable how great an harmony, honor and happiness would hence arise, to the infinite content and comfort of all good Christians, to the great advantage of the Re∣formed Religion, to the peace of this Church, to the happiness of the Nation, to the Glory of God, and to the unspeakable quiet of many thousands of poor soules; who are now agitated with infinite Scruples, Feares, Angers, Jealousies and Despites in Religion, ac∣cording as they are ingaged and exasperated in their first entrance or beginnings: all these would peaceably and comfortably apply, by Gods help and Ministers harmony, to the improvement of their soules in faith and repentance, in truth and love; to lead holy and orderly lives; to hear with diligence and reverence; to receive with frequency and charity; to pray with understanding and fervency; to do all things with meekness and wisdome; lastly, to die with earnest desire and blessed hope of further enjoying that Christian and sweet Communion with God, with Christ Jesus, and his holy Servants, Saints and Angels, in an other life, of which he hath had so blessed experience and pleasing a fore-taste even in this world, where the onely heaven a good Christian can have consists in the happy Com∣munion he hath with God and good Christians, without which all so∣ciety is but solitude or worse, an harmony no better than what may be found in hell, which is a conspiracy in sin, and conjunction in mi∣sery.

This holy Communion is so much the more divine and joyfull even in this world, by how much it enlargeth it self to greater num∣bers and extentions; true Christian love being loth to be confined to a narrower compasse than the Christian and Catholick faith is, but coveting (as light and heate) most ample dilatations and Catho∣lick diffusions, seeking (if possible) and as much as in it lies, to live peaceably with all men, and chearfully with all that are of Christs fa∣mily, or the houshold of faith, who love the Lord Jesus in since∣rity.

By these and such like peacefull methods of prudence and love, of moderation and mutuall condescension among Ministers, (without

further disputing or urging any of their former principles upon which they seemed to differ, much lesse casting any further re∣proaches upon each other,) I do not see but, by the blessing of God upon them, they might all meet in an happy union and accord in Church-Government, according to those principles of right Reason and Religion, of Piety and Polity, of Scripture-Canons and Catholick Customes, in which all sober Ministers must necessarily agree, as the best rules of Christian prudence, the surest methods of holy order, and the firmest bonds of Christian Communion. To which maine ends as all good Christians should chiefly bend all their Counsels, Prayers and endeavours; so, I do not conceive they are so strictly confined and limited by any precise rules or formes of any externe Polity and Order, but they may, as occasion requires, for the peace of the Church and edification of Christians in love, use such a liberty in their mutuall condescendings and compliances, as shall no way offend the blessed God of Truth, Order and Peace, nor violate any of their own consciences, while they bear such a tender regard to other mens, as they desire may be extended to themselves.

The contentions and confusions in Religion must needs be end∣lesse, if they be left to the naturall passions of most men▪ Then they may find happy conclusions, when those that are Rulers and Tea∣chers of others, and so not onely more learned, but more prudent, unpassionate and composed (as Magistrates and Ministers ought to be, beyond any men) when (I say) these men do apply the utmost of their Piety, Power, Parts, Zeal and Discretion, by fit meanes to compose all controversies among themselves, which will then soon decay and dye among the common people. The Spirits and repu∣tation of Ministers are commonly the chiefe sparks and bellowes, that first kindle, and after increase to publick flames, the fires of dissen∣tions and disaffections, both among themselves and the people: once extinguish or moderate these enormous heates among Mini∣sters, there will be no such conflagrations of Religion among or∣dinary people, which have of late been more like the black and confused eructations of mount Aetna, than the sweet and holy fires of mount Sion, or the flames and perfumes of Gods Altar and Tem∣ple.

Which that I might be some meanes to restore to this Church and Nation, I have thus made my amicable, humble and Christian addresse, as to all good men, so chiefly to all my Brethren and Fathers of the Ministry in England; who are persons of any competent a∣bilities and considerable worth, as to the duty and dignity of that great and holy, that dreadfull, Angelick, Divine employment.

I confesse I cannot but passionately deplore, as other mens, so my own solitude for these many yeares, by reason of that uncorresponden∣cy as to any fraternall meeting with any of them in any publick way; being hereby deprived of that great Comfort, Improvement, Joy and benefit, which might be had by those excellent abilities and

graces which are in many of them. It is great pitty, good and able Ministers should be longer severed, whose brotherly union and fre∣quent convenings in orderly and publick meetings, would not onely set a greater edge and brightness on their studies and parts, which alone and confined onely to Country-auditors and associates grow rusty, flat and dull; but they would highly advance the progresse of the Reformed Religion, both in profession and power, giving hereby a mighty check as to the encrease of profaneness & atheism, so of Popery and superstition; mightily conducing also to the generall peace of the Nation, by allaying those unchristian feuds and uncivill heates which every where so much at present affect, infect and dis∣affect the minds both of Ministers and people. But these meetings of Ministers must be authoritative, not arbitrary, not precarious, but subpenall: otherwise the restiveness, laziness, wantonness and factiousness of some will mar all; either forbearing all meetings, or perturbing them, if they be not kept in some awe as well as order by their betters and superiours.

If I knew any Motives more prevalent, any words more pathe∣tick, any charmes of love more effectuall, any grounds of piety or polity more pregnant; if Writing, Preaching, Praying, Beseeching, if any Words, any Teares, any Sighs might work upon Ministers of all sides, to bring them to this blessed accord, to publick, friendly and fraternall meetings, to grave, orderly and comely conven∣tions (which would be of great use as well as honor to them) I should in nothing be more prodigall of my time, spirits and paines: Then would Ministers be able to redeeme their Persons, their Office, their Orders, their Sacred Authority, their Religion, from vulgar contempt, from mechanick arrogancy, from those base prostitutions and levellings, to which those (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, terrae filii) sons of the earth, vile and m••ane men, have of late yeares debased, as the holy Ministry, so all heavenly Mysteries: then would that rust and rusticity, that plebeian Spirit and ungenerous temper which possesseth many Mi∣nisters out of feare and flattery, be removed; then would that scurfe and mosse, that barrenness and canker which is now upon Christian and Reformed Religion, be taken away, and that floridness with fruitfulnesse, that beauty with holinesse be restored, which Tertul∣lian so excellently sets forth among Primitive and persecuted Chri∣stians in their assemblies,

In which were highly conspicuous a reve∣rentiall fear of God, a modest and mutuall regard to each other,* 1.60 a most intentive diligence to duties, a most solicitous care of them∣selves and others, a most prepared and deliberate communicating in holy things, carried on by the most deserving eminency of some, and the most religious subordination or consciencious subjection of others; all parts of the Church and Clergy were happily uni∣ted, and God was all in all, his glory the centre, his love the cir∣cle or band of all their aimes and actions, their hearts and thoughts.

The venerable piety and almost Divine Majesty of such conven∣tions

(wherein Bishops, Ministers and people were of one heart and one mind in the Lord) advanced the reverence of their censures, moni∣tions, reproofes, abstentions and excommunications to so great a regard and just dread, that no good Christian great or small dis∣dained the authority of the Bishop, or slighted the judgement of the Clergy, which judged and declared the mind of the whole Church, because according to the mind of the Lord Christ, and of God him∣self.

Then was it that lapsed and scandalous sinners were soonest brought to be penitents, in so humble, yet comfortable a manner, that as St.* 1.61 Jerom saith of Fabiola, and St. Ambrose of others, They furrowed their faces with sorrowes, and plowed their cheeks with teares; they paved the Churches with their prostrate bodies, which were so penitently pallid and deplorable, that they seemed only living corpses and breathing carkases. So few Christians did then entertain their sins with smiles, or laugh at those Teachers that reproved them, or schismatically separate from those Orthodox Bishops, with the Cler∣gy, that justly censured them, as obnoxious to Gods judgements, and unworthy of Christian Communion till they amended: no man or woman ever lived or died in peace of conscience, whose soul was justly wounded with these arrowes, the censures of the Church; they either drank up their sensuall and proud Spirits, and brought them to repentance, or they sank them into a desperate state, both of obstinate sin and eternall horror.

Such holy and happy Assemblies of Ministers, consisting of autho∣ritative Bishops and orderly Presbyters, were farre more to their ho∣nor and comfort, more befitting their breeding and learning, their labours and industry, their parts and worth, their sacred function and dignity, than to be pittifully scared and over-awed by Country-Com∣mittees, and a new sort of Tryars, where grave Ministers are oft cate∣chised, chastised and contemned by such men as are (some of them at least) of very moderate, that I say not meane, abilities (except their estates be instead of all reason and Religion, all learning, worth and wisdome,) very incompetent judges (God knowes) of the Do∣ctrine and Manners of Ministers, unlesse in matters of civill misde∣meanors, for which there are higher courts and abler judges appoin∣ted, to heare and determine matters according to law, with more honor and lesse partiality than Ministers can expect from such men as are very sorry Magistrates and worse Ministers.

This is a certaine maxime, the cheapnesse and despicablenesse of Ministers ariseth chiefly from their mutuall divisions and dissociati∣ons. Their union and harmony will be their Honor, Safety and Happinesse. I pray God shew us all, and guide us in the waies of his and our own peace.

And (in earnest) it is high time for us as Ministers of Christ, and as sober men, to give over our popular Projects and pragmatick acti∣vities, our secular policies and state agitations, by which we have all gained far lesse than if we had onely intended the Crosse of Christ, and

imitated the patience as of our great Master, so of the best of our pre∣decessors; not to concerne our selves so much in Crownes and So∣veraignties, in Kingdomes and Commonweales, in Parlaments and Armies, in Killing and Slaying our brethren upon Christs score▪ as in saving our own and others souls. What was of old falsely and odiously objected, hath of late been too much verified in many of us,* 1.62 You take too much upon you, O you Sons of Levi, both in sacred and civill af∣faires. Let us learne to rule our own passions, to obey actively in all lawfull and honest things our superiours, and passively in others: Leave it to God to rule this, as all States and Kingdomes, by what hands, heads and hearts he pleaseth. Let us in all times do all things, rather in a Ministeriall then military fashion, Honestly, Humbly, Meekly, Charitably, Unanimously, and the God of peace will be with us in this private and publick posture; we shall better beare the frownes or favours either of Princes or people, who will never be our friends, if we be our own enemies.

CHAP. XIV.

HAving done my duty to those that are of my own profession,* 1.63 as Ministers (how ever they differ at pre∣sent in the derivation of their orders and exercise of their Ministeriall Authority) my next addresse must be to those persons whose influence, sociall or solita∣ry, personall or Parlamentary, either is, or may be, most effectuall by their Counsels or Commands, by their proposals or power, to recover the Purity, Order, Unity and Stability of Re∣ligion in this Nation.

It is not fit for me to presume to suggest to persons so much a∣bove me in prudence and experience, as well as power and reputa∣tion, any thing that lookes like counsel or advise. I know Superi∣ours are prone to take those suggestions for affronts from inferiours, as if they thought themselves wiser than those that rule them.

But yet our humble petitions have acceptance with God•• himself, not as suggestions to his wisdome, but submissions to his will, and supplications of his goodnesse. No Christian Empire was ever so im∣perious as to disdaine the prayers of any that craved their favour and assistance in just and faire waies. And since I find few Ministers of any party will begin or joyne with me in such a request to those that are our Superiours, better I presume to supplicate alone, than that no man of any calling should importune the Soveraignty, Nobility and Gentry of this Nation, in a businesse of so great and publick con∣cern, before the mischief spread too farre, and the cure be despe∣rate; which will then be, when there shall be few sound minds, ho∣nest hearts, and whole parts left in the Land, all or most being infect∣ed with Ignorance, Irreligion, Atheisme, Profanenesse, Popery, or indifferency; the inevitable effects that will follow the divisions,

distractions and debasings of the Clergy, both among themselves and the common people.

To you therefore, that are the highest and greatest, the honorablest and richest, the wisest and strongest, the most noble and generous, the most knowing and ingenuous persons, do I with all humble importuni∣ty recommend this reall Cause of God and of Christ our Saviour, the cause of the Christian and Reformed Religion, the cause of this Church and Nation, the cause of your own and your posterities welfare.

Is it not high time, after so many tossings and Tragedies, in which this Church and its Ministers have had so great a share, at last to speak comfortably to Sion,* 1.64 to tell her that her warfare is accomplished, to take off the filthy garments wherewith her Ministers of all sorts have been clothed,* 1.65 to cover their shame, to bury their mutuall re∣proaches, to restore the honor and authority of their calling, to en∣courage and improve in waies of publick conspicuity and harmony those excellent abilities which are in many of them; which divi∣ded and at distance from each other, are either quite lost, or per∣verted to maintaine popular parties and factions against each other? Many Ministers have been and are silenced, being thereby driven to extreme poverty; most are dispersed and despised, not onely by vul∣gar insolencies, but by mutuall animosities, jealousies, distances and defiances. Few of us have that Christian courage and constancy, by which the Primitive Bishops and Presbyters, as an united Clergy, were still preserved entire among themselves, when most persecuted by enemies: we are so divided, that we are justly dejected and easily de∣stroyed. Many of us have by our follies forfeited the honor of our function; some of us by our secular policies and compliances have prostituted the sanctity of it to the fedities and insolencies of Lay∣men. We have digged those pits into which we are faln, and filled those dungeons with mire in which we now stick.

* 1.66It is a memoriall of everlasting honor to Ebedmelech the Ethiopi∣an, that he helped with great tendernesse and humanity to draw the Prophet Jeremy out of the dungeon, where he was ready to perish.

England hath now for many yeares had many Prophets in dunge∣ons of disgrace and darknesse, yea all are sunk into the dirt and mire of obloquy and contempt on one side or other. I beseech you, be not tediously or anxiously inquisitive, how we came there; but apply of your goodnesse and noblenesse fit meanes to draw us out. Let not the Christian and Reformed Ministry of this Church, which was the most renowned in all the world (without any doubt, offence or envy I speak it) let not this be (like Elisha) the scorne of fooles, the mocking-stock of children, the May-game of Papists, the laughter of Atheists, the object of fanatick petulancy and vulgar insolency, the wonder and gaze of all forrainers, the grief and astonishment of all sober men at home and abroad, who for some yeares have be∣held the factious and divided, the disputed and despised state of Mi∣nisters,

the poor and pittiful shifts they have made to keep their heads above the waters, not to be quite overwhelmed with Poverty, Anarchy and Contempt, while alone and solitary they signifie not much, and joyntly or socially they are now nothing at all; having no publick harmony or fraternall correspondency, no concurrent counsel, no Synodicall convention or Ecclesiasticall Authority, be∣ing never summoned by Authority to meet or consult together, never so farre countenanced as to have any thing of publick con∣cernment, to advise or execute in order to the generall good of Re∣ligion: their names, their persons, their calling, their ordination, their preaching, their praying, their consecrating and dispensing of holy Mysteries, their censures and reproofes, or whatever discipline any of them affect or dare to exercise, according to their own fancy and private Authority, all they do with the greatest Gravity, So∣lemnity and Sanctity, is vilified, slighted, abhorred, and as it were spit and spewed upon by some bold foreheads and foule mouthes, on one side or other, without any other remedy or redresse, than what their private discretion or their patience, either willingly or perforce, supplies them.

These, these (O noble Gentlemen and worthy Christians) are now your Divine Teachers, these are your ghostly Fathers, these the best and brightest of your Clergy at present; generally esteemed and treated as the filth and off-scouring of all things by vulgar minds: yea many of your modern intruders into the Ministry are no better than the very scum and refuse of all Trades and Occupations: if neces∣sity pincheth them, or pride provoketh them, or shame banisheth them from their first stations and mechanick imployments, presently they dare to preach, when they can do nothing well. The most illiterate and plebeian spirits, who are fitter to serve swine than the soules of Christians, (ad haras magis quàm anas apti) men that want all things befitting preachers of the Gospel, except onely Lungs and Tongues, such as are quite broken and despairing as to any other way of living, these aspire to be your preachers: how enabled, how examined, how ordained, by what authority they are sent I know not; but I am sure they run amaine, striving by all popular acts to out-run, yea and over-run, the Ancient, Grave and Sober sort of Ministers in England, whom they look upon as their sore enemies, eagerly persecuting them till they run themselves out of breath. Then being tired in one place, they ramble to some other, till use and confidence hath so completed them in boldnesse, that they dare own themselves in all companies, (but such as are grave, good and learned) to be Mini∣sters of the Gospel, after any new mode and fashion that they list to take up.

Nothing can be a work of more Christian piety, prudence and compassion to this Nation, than to redeeme the Ministry of it from that pittifull posture and sad condition whereto it is at present con∣demned by that divided, despised, and on all sides either doubted or denyed, authority, which Preachers challenge to themselves. All

are represented by some or other to the people as Falsarii, Cheates, Impostors, Seducers. Certainly it were worthy of the Wisdome and Honor of this Nation, to remove (as all others, so) in the first place this great grievance, scandall and stumbling-block out of the way of all Christians; to take away this reproach of our Reformed Religion, whose God, and Saviour, and Spirit, being but one, its Faith, Gospel and Sacraments the same, its Ministeriall power and Authority can be but one in the true Authority and Authentick Commission, both as to its Originall and Derivation. There is no speedier way nor easier to sow up the rents of Christs garment, to clense and close the wounds of his body in this Church, than to poure the Wine of hea∣ling and the Oyle of Union upon the Ministers of the Gospel, by per∣swading, yea commanding and conjuring them to be of one heart and one mind in the Lord.

Nothing is more worthy that Wisdome and Power, that Piety and Honor▪ (to which you, as Gentlemen, and Christians, and Reformed, do pretend) than to advance by your counsel, industry and autho∣rity, so Christian a work as the setling of Religious Order and Unity, an harmonious Government and Uniforme Authority among the Ministers of the Gospell. I know all the Gates of Hell will be against the designe, and oppose it with what ever power and policy can be found among the Devills: But the work (like that of building the second Temple) is Gods. Honest endeavours will be their own re∣wards; how much more the desired effect, if attained? which is so good and great, that no minds truly great and good but earnestly desire to see that day, when they may behold the uniforme face of a Nationall Church among us, such a Reformation as is without any re∣markable defect or deformity, specially so black and fundamentall as these are, the Divisions, Distractions, Confusions among the Cler∣gy, the vilifying and nullifying of all Ministeriall Order and Eccle∣siasticall Authority; that such an Honor and Respect may be restored to your Ministers, as may exempt them and all religious Ministra∣tions from profanenesse, scurrility, contempt; that your Ministers may be such men of Learning and Worth, of Wisdome and Meek∣nesse, of Fraternall Love and Kindnesse, that they may both deserve and rightly use the just favour, supports and respects given them; the benefit of all which will most redound to your honor and the happinesse of your posterity, when they shall behold such Religion, such Reformation and such Ministers, as they shall see cause to re∣verence, love and value in conscience.

Religion is nothing if it be not esteemed as sacred; sacred it can∣not be if it be once ridiculous; and ridiculous it will be, if once it ap∣peare either to have or make many strange and antick faces before the people, who have all this in-bred principle in them, that as true Religion can be but one, so it ought to be Uniform, and its Tea∣chers Unanimous, both in their Divinity and their Authority: for variety in Ministers breeds incertainty, inconstancy in holy duties, inconstancy breeds indifferency, indifferency breeds levity, levity

futility, futility folly, folly presumption, presumption atheisme and licenciousness among people, who from many Religions grow to a∣ny, and from any Religion to none at all; common people having nei∣ther capacity, ability or leisure to disintangle Religion, when it is of∣fered them all snarled with the factions, disputes and janglings of their Ministers. They cannot wind up any great bottom of piety, who all their lives are untying the knots and undoing the snarles of the scaine of Religion, which ought by the wisdome of Christian Magistrates be presented to them in the most easie, comely, order∣ly, authoritative and well-composed forme that can be, and all little enough.

If the Christian and Reformed Religion, which hath been so fa∣mous and flourishing in England, be left to the coldnesse and indiffe∣rency of some, the loosenesse and rudenesse of others, also to the inordinate fervors and contentions of a third sort, (which are the pre∣datorious flames and Gangrenes daily mortifying the native heate and moisture of Religion, which consist in truth and love;)

If all things of solemne Mysteries, sacred order and Divine Mini∣stry, be still left to dissolve, first into plebeian ignorance and inso∣lency, next into open profanenesse and atheisme, and at last to shift for shame into Popish Superstition and Roman Communion; must not the fate of your, either miscreant or miserable, posterity neces∣sarily be such, that their teeth will be so set on edge by the sowre grapes you have eaten and left for them, that they will not endure sound Doctrine, much lesse wholesome Discipline? Thus untaught and ungoverned, unbred and unfed in Religion, can you expect o∣ther from them than all debaucheries, immoralities, and such Atheisti∣call indifferences and impudencies as the heart of man easily runs into, if left to it self, as the Horse and Mule, without bit or bridle of Religion and conscience to restraine them? May they not have cause, in their sad reflections upon the Beauty, Order, Honor and Happinesse of Religion in England, which they may read of in former daies, (besides the many afflictions and civill dissentions which have and will inevitably follow divided Religion, to an irreligion in any Nation) may they not in their doubting, dying and despairing re∣treates, have cause to count you, yea and to curse you, as their care∣lesse and cruell parents? who are never quiet or content, till you settle your honors, estates and civill affaires in some safe posture, as you imagine; but are wholly negligent as to any religious establish∣ment, which many men feare, oppose and abhorre, lest in cleare waters their faces should appeare the fouler; varieties and uncertain∣ties of Religion being most fomented by those whose piety is wholly resolved into policy, who never tasted how gracious the Lord is in the waies, meanes and fruites of true Religion.

But for you (O my noble Countrimen) that have seen and rejoyced in that glorious light of Reformed Religion which shined so long and illustriously in the Church of England, how can you with any con∣science or comfort leave the world, and leave your posterity with

your Country exposed to such variety, uncertainties, distractions, de∣formities and confusions, as to the Reformed Religion and its Ministry? which makes them look like the Temple of God in Jerusalem, after Nebucadnezzar and Nebuzaradan had visited it with fire and sword, so defacing and deforming it, that it was the pitty of all good men, and the scorn of the wicked.

As Augustus Caesar was wont in his most impotent passion of grief and vexation to teare his haire, and cry out (Ridde, Vare, Legiones) O Varus,* 1.67 restore the Legions of brave and veterane souldiers, which thou hast so unadvisedly or unworthily lost, (when they were slaine by the Germane surprises) so may you heare the soberest Christians and truest-hearted English-men in their grief and shame cry out,

Reddite nobis Religionem Reformatam, Uniformem, Christianam, primaevam, Catholicam; Reddite Ecclesiae Anglicana priscam pietatem, pacem, ordinem, pulchritudinem, patrimonium, regimen, Majestatem debitam, & decus antiquum: Reddite nobis patres, fratres, filios spiri∣tales; Episcopos atate, virtute, authoritate venerandos; Presbyteros li∣teratura, industria, humilitate, unitate, ordine conspicuos; Plebem probe instructam, modestam, sobriam, mutua charitate amulam, non effr••nem, infrunitam, laceram, non erroribus lascivam, non novitatibus foedam, non scabie rigentem, non nimia petulantia deformem, non irreligiose Religiosam, &c.

This was the voice of the Church of England, while it dared to speake Latine, which being now scandalous and reprochfull to many, as the language of the Beast, not understood by them, She is forced to expresse her Prayer in English for mens better understanding. Restore, restore I beseech you to me, to your selves, to your country, to your posterity, the purity, the peace, the sanctity, the solemnity, the so∣briety, the order, the honor, the unity, the solidity, the stability, the power, the efficacy, the fruites and works of true Christian and Reformed Religion; Restore to us the happinesse of living, not onely united in one civill polity as men, but in one Ecclesiasticall Correspondency, Combination and Communion as Christians. It is more for our honor and peace to be Members of one Church, than of one Commonwealth; to have the same Religion and Devotion, than the same Lawes and Statutes.

Restore to us those prime veines and Catholick conduits of Eccle∣siasticall order, of Church-power and spirituall authority (under Christ) those paternall Pastors, those Primitive Bishops, those suc∣cessive Apostles: That so we may have such Presbyters as have the Catholick Character of due Ordination, and the most undoubted De∣rivation of Ministeriall Authority upon them, being at once able and willing, duly proved and empowered by Christs deputed Mini∣sters and the whole Church, to consecrate and dispense holy Myste∣ries to us; not in the new names of Presbyters, or people, or Parla∣ments, or Princes onely, but in the name of Christ and his Church, according to the commission he first gave to the Apostles, and they transmitted to their successors in a constant, undoubted, and uninter∣rupted succession to this day.

Redeeme this ancient Church and renowned Nation from those lice and flies, those locusts and frogs, whose importune malice and wantonnesse seeks to deface and devour whatever yet remaines of the Reformed Religion in England.

Redeeme all sober Christians, whose little life affords them no leisure to play with Religion; redeeme them from the Rents and Schismes, the raggs and tatters, the breaks and divisions, the frag∣ments and fractions, the chaines and fetters, the childish and ridicu∣lous janglings, the scandalous and pernicious liberties, with which pragmatick Spirits seek to poyson and to imprison their judgements and consciences.

Nothing is, at least ought to be, more pressive and urging upon your Honors and Consciences (who are persons sensible of these two great regards to God and man) than these concernments of true Re∣ligion; whose influence reacheth to the eternall interest of your own and your posterities soules. Nor is their lapsed estate to be hel∣ped by faire words and soft pretentions, by demure silences and ••a∣ry reserves, by State-stratagems and politick artifices, by vaporing of reformations, and conniving at popular insolencies, as if they were tendernesses and liberties due to conscience. No, the recovery of Re∣ligion is to be effected by potent convictions and impartiall sup∣pressions of all enormous opinions and actions, by serious trying of errors, and establishing of sound Doctrine, by just restraining all in∣ordinate liberties, by incouraging an able and uniform Ministry, by discountenancing all fanatick novelties, by composing al uncharitable divisions, and by punishing all pragmatick arrogancies, which evi∣dently vary from, or run counter against, that truth, order, ministry, authority and holy Discipline of Religion, which Scripture and all Catholick conformity to it have commended to all Christians as Christs will and appointment; which being accordingly setled in this Church and State, ought not to be contradicted or rudely contem∣ned by any new lights, by pretended inspirations, or the novel in∣ventions of any man or men whatsoever, seem they never so holy, so devout, so well-affected, so sincere, so saintly. This and other true Churches of Christ did know very well what belonged to the unity, sanctity, charity and constancy of Religion, as Christian and Reformed, long before the new fry of any Factionists or Enthusiasts were known in the English or Christian world.

Then will the honor of the Reformed Religion recover, take root, flourish and fructifie again in England, when it is by due authority and just severity cleared of all that rust and canker, that mossy and barren accretion which of later yeares it hath contracted, chiefly for want of those Ecclesiasticall Councils, sacred Synods and Religious Conven∣tions, which (being called and incouraged by civill authority) will best do this great work of God and the Church; freely and impar∣tially, solidly and sincerely, learnedly and honestly discussing all things of difference, disorder or deformity in Religion. These, these would (by Gods blessing, and your encouragement) remove in a

short time all that putid matter, from which the scandals, offences and factions do chiefly arise, and by which they are nourished in the licentious hearts and lives of some men, who dare do any thing that they safely may against Religion. These, as the ablest and meetest Judges of Religion, would soon discerne between the vile and the precious, and separate the wheat and the chaffe in Christs floore, wisely using the flaile and fan of his word and Spirit.

CHAP. XV.

* 1.68THerefore is our Religion so miserably lapsed and de∣cayed, through the ignorance, negligence and impu∣dence of men, because it hath not for these many yeares been under such hands as are most proper ei∣ther for its care and preservation, or its cure and reco∣very. Courts of Princes and Councels of State, the Spirit of Armies and the Genius of Parliaments, are not (alone) apt agents or instru∣ments for this work, though they may be happy promoters, and au∣thoritative designers and contrivers of it. Saint Ambrose and others of the Ancients observe, that it never went well with the sound part of the Church, when the disputes of Religion (as between the Arri∣ans and the Orthodox) were brought into Princes Courts, and deter∣mined by their Counsellors and Courtiers.

It was not more piety and modesty than prudence and generosity in Constantine the Great, when he had conquered Licinius with other enemies, and entirely obtained the Roman Empire, when he had power absolute and soveraign enough to have made what Edicts he listed for Religion, yet that he then called the Bishops of the Church throughout the Roman world,* 1.69 and other venerable Teachers atten∣ding them, to discusse the differences in Religion, to compose the breaches, to allay the jealousies, to reforme the disorders, to search and establish the true faith, to confirme the ancient Government, to adde vigor to the just Discipline of the Church, and due authority to its true Pastors or Bishops. All which were happily done by the wisdome, piety and moderation of the famous Nicene Council, in which Constantine himself was oft present as to his person and Counsell, though he never voted or determined any thing of Re∣ligion among the Fathers of that glorious Assembly, lest he should seem to over-balance or over-awe the truth by his authority, or to eclipse the Church by the State.

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

To this proper method for Reforming of any Church and re∣storing Religion,* 1.70 all Princes that were true Patrons and Protectors of the true Church have applied their powers and counsels for the re∣pairing of decayes, rectifying disorders, condemning heresies, vin∣dicating fundamentall truths, composing differences, and restoring peace in the Church of Christ; calling together such Synods and conventions of the Clergy as did beare most proportion to those inconveniences or mischiefes which they sought to remedy, either in greater or lesser circuits, according as the poyson and infection of Heresie or Schisme had spread it self. The welfare of Religion and healing of the Church of Christ was never (heretofore) left to every private Christians fancy, or to particular Presbyters, nor yet to single Bishops, to act according as their opinions, passions and inte∣rests might sway them; nor was it ever betrayed into the hands of onely secular men, either Civill Magistrates, or Gentlemen, or Trades∣men, who are as fit (generally) for Church-work, as Clergy-men are to marshall Armies, or to manage battels. The building of Gods Tabernacle and his Temple required men of extraordinary gifts and excellent Spirits, proper and proportionate to those works: As the Leviticall Priests of old did judge, not onely of plagues and leprosies,* 1.71 but of all controversies about the Law and Religion, to whose deter∣mination all men were to submit under paine of death.* 1.72 And as Aaron standing between the living and the dead stopped the spreading of a plague and mortality among the people; even so hath the Lord ordained the Evangelicall Ministers to be as shepherds, feeders, de∣fenders and rulers in his Church; also as Physitians and Fathers of the flock of God, whose lips ought to preserve knowledge so as to discerne both the contagion and the cure, applying (as their duty is) such (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) sound Doctrine and Discipline, as are both wholesome food and healing physick. Certainly all other Lay-undertakers and tamperers with Reformation and Religion, are but as Empiricks and Mountebanks, having neither that ability nor that authority which is requisite in Religious undertakings: But after much paines and charge they alwaies leave Reformation and Reli∣gion, Church and Clergy, more unsearched and unsound, unbound and ulcerous, than they found them: God never following those with the blessing of the end, who disdaine to use those orderly meanes which his holy wisdome hath directed them to; who lay the Ark of God upon the cart,* 1.73 and think to draw it by the beasts of the people, when it should be orderly and solemnly born by the shoulders and hands of those that are consecrated to that holy service as the Priests of the Lord: which method is not onely more for the honor and solemnity of Christian Religion, than for the glory of the bles∣sed God, that his name might be sanctified even before the world, in the managing of true Religion, not flightly or slovenly, not with unwashen hands and preposterous confusions, but with that holy re∣spect and humble reverence which is due to the Majesty of that God and Saviour whom Christians professe to worship.

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

We find secular Magistrates and Judges many times (with He∣rod and Pilate) ready to set Christ at nought and condemne him; souldiers we know have mocked him,* 1.74 buffeted him, crucified him, and parted his garments among them: But they were his choise Apostles, with other ordained Ministers, that professed and preached him. These, these first planted, fenced and watered Christian Reli∣gion; these preserved, propagated and pruned the Church of Christ to this day, as the husbandmen or labourers of Christs own sending into his vineyard, as workers together with God in the great work of saving soules: with these Apostles and Ministers he promised to be (meaning them and their true successors) to the end of the world; as he hath been to this day, never failing to assist Godly Bishops and other faithfull Presbyters of his Church, to do his work, as in pri∣vate so in publick, when they did orderly meet as his servants, in his name, to his glory and his Churches good, suffering themselves to be impartially guided by his word and Spirit, without serving the factious interests and sinister policies either of Prince or peo∣ple.

Then, then was it that Councils and Synods appeared to all sober-minded and humble-hearted Christians as the Starre did to the wise men at Jerusalem,* 1.75 guiding them to Christ with exceeding great joy, in orderly waies of truth and peace becoming Christian Mi∣nisters and people; which was the blessed effect of the first Church-Council we read of,* 1.76 where James Bishop of Jerusalem with the Apo∣stles of the Lord (as chief) and other Elders or Presbyters, being met in the presence of Christian people, did so consult, discusse and resolve the dissensions then risen in the Churches, as to send their determinations with this style and title, It seemed good to the holy Ghost and to us:* 1.77 whose Canons were read and received not one∣ly with reverence and conscience, but with joy and consolation. So welcome and usefull to all good Christians are those meanes which are fitly and wisely applied, after Gods method and the Apo∣stles pattern, to the reliefe and recovery of the Church.

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

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

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

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

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

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

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

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

What is there so great, so glorious, so usefull,* 1.78 so advantageous for Religion and the good of the Church, that might not here by many acute eyes, diligent hands, able heads and honest hearts be effected?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. XVI.

* 1.79I Well know how hard a work it is for the best and wi∣sest of men to stop the leakes of Religion, to repaire a broken Church, or to buoy up a sunk and lapsed Clergy, when once they are either overwhelmed with the corrupt Doctrines and licentious manners of Preachers and Professors, or split with intestine Schismes and Di∣visions, or debased with vulgar usurpations and presumptions, or oppressed with the secular policies and sacrilegious injuries of violent and unreasonable men; who are alwaies afraid lest the renewed light and restored vigor of true Religion, with the due Authority of its Ministry in the Church, should give any stop or check to their extravagant lusts and enormous actions. To which purpose such pragmaticks will be sure either utterly to hinder all good meanes that may effectually recover the true interests of Religion and its Ministry, or else they labour impertinently to apply such onely as they know will render them more uncurable, and set them next doore to an impossibility.

Which will be the State of the Church of England, if the Re∣covery of Religion, as to its visible Beauty, Order, Unity and Poli∣ty, be either managed by Lay-mens Counsels and activities onely, excluding all Ministers from all publick, equall and impartiall con∣sultations; or if, on the other side, Church-affaires be wholly left to the various heads, divided hands and partiall designes of such as are now called Preachers, and pretend to be Ministers; among whom (commonly) the weakest heads have the most pragmatick hands, and men of least abilities are greatest sticklers, though it be but more to puzzle, confound and destroy themselves and others. On the other side, such Clergy-men as have most of solid Learning, sober Piety, sacred Authority, and real Sufficiencies for such a work, will be either afraid or ashamed to act or assist in it, if they have not some publick Commission with equall and impartiall incou∣ragement from those in power. For certaine, meer mechanick and illiterate preachers, (such as some people now most affect) will never be able, if willing, to do any good in so great and good a work, no more than wasps are like to make honey: Ignorance and disorder, faction and confusion being for their interest, as muddy places are best for Eeles. Other Ministers, though never so willing and able, yet, as tooles that are blunt and have no edge set on them, can ne∣ver carry on such a work handsomely, unlesse their late rust and dis∣spiriting,

their poverty and depression be taken off; unlesse their mu∣tuall contempts, distances and jealousies be fairly removed; unlesse they be restored to such Charity, Comfort and Courage, as be∣comes Learned and Godly Ministers. Such a constitution, as was heretofore most eminently to be seen in the Ecclesiasticall Synods and Convocations of the English Clergy, while they enjoyed, by the favours of munificent Princes and the assistance of unanimous Parla∣ments, those many noble priviledges both of Honor and Estate, to∣gether with their undoubted Ecclesiasticall Authority, which were by ancient and moderne Lawes setled upon them; which kept up the Learning and Religion, the Credit and Comfort of the Clergy of this Nation, to so great an height both of Love and Reputation, that neither the petulancy of people nor the arrogancy of any parasi∣tick preachers either dared or were able thus to divide and wound them and the Church, through the pretences of such Liberties and Reformations as knew no bounds of modesty or common honesty, so far were they from any true grounds of piety or Christianity.

Nor will the divided and depressed State of Religion in this Church ever recover its pristine vigor, its due authority, its holy influence or its honorable esteem, unlesse you (O my noble and honored Countrymen, who are persons of most publick eminence and in∣fluence) be pleased to make it one of the chiefest objects of your Counsells, Prayers and endeavours, to revive the drooping Spirits, to raise the dejected estate, and to re-compose the shattered posture of the Clergy or Ministry of England; in whose ruine the Reformed Re∣ligion will be ruined, and in whose recovery true Christian Religion will be recovered to its just harmony, stability, and honor: for it is impossible that Religion as Christian and Reformed should enjoy either unity, reverence or authority, while the chief Pastors, Prea∣chers and Professors of it are in so dubious, debased and divided a condition.

Since then the Religious happinesse of this Church and Nation chiefly depends and moves upon this one hindge, give me leave with all humble and earnest advise to commend to your Christian con∣sideration, First, the preservation of the very being or essence of a true and authoritative Ministry, upon which depends the visible polity and orderly being of any true Church, also the powerfull dispensation and comfortable reception of all holy mysteries; Se∣condly, the (bene esse) well-being or flourishing estate of such a true Ministry, by which it may be kept in such order, honor and unity, as may redeem it both from vulgar arrogancies, contempts and confusions, also from mutuall factions and divisions; by which meanes (of later yeares) the very face of a Church, as to any Natio∣nall harmony, fraternity, subordination and Communion in England, is either quite lost, or so hidden, deformed and disguised, that not onely the sacred dignity and authority, but the very Name and Office of a true Minister, is become odious, infamous and ridiculous among many people, who either will have no Ministers at all, or

onely such as themselves list to create in their severall Conventicles, which are, in respect of the true Church and Clergy of England, no more to be esteemed than the concubines of jealousie and harlots of adultery are to be compared to lawfull wives, that are Matrons of unspotted honor.

* 1.801. The Essentials of a true Christian Ministry consist, First, in the person or subject fitly qualified for that callings; Secondly, in the commission or power by which the proper Forme and Authority Ministeriall is duly applyed to any person so qualified.

* 1.811. The person, subject matter or recipient of Holy Orders, ought to be such persons as are furnished with those Ministeriall gifts and abilities, both internall and externall, for knowledge and utterance, for unblamable life and good report, as may make them not onely competent for that holy work in generall, but likewise fit for that particular place whereto God by man doth call them. Of these reall and discernable competencies, (besides those sincere and gracious propensities in charity to be hoped and presumed to glorifie God in that service, not out of ambition, covetousness, popularity, or meer necessity, but out of an humble zeal and an holy choice) a judi∣cious, serious, strict, solemn, publick and authoritative triall and approbation ought to be made, as was appointed in the Church of England, by such Ecclesiasticall persons as are in all reason most able, and so most meet to be appointed by law for the examining and judging of Ministers, both as to their personall sufficiencies, and the publick testimonies of their life and manners.

In this point I know some men are jealous that some Bishops in former times were too private, remisse and superficiall, approving and ordaining Ministers onely upon the Chaplaines triall and testi∣mony, which after proved but sorry Clerks; for which easinesse they had (many times) to plead the meannesse of those Livings to which such Ministers were presented, as could not bear an exacter triall. Poor people must have such preachers or none in such starving entertainments as were in many places, which, like heathy grounds, neither can breed nor feed any thing that is grand or goodly.

Were the maintenance of Ministers every where made compe∣tent, nothing shouid be more severely looked to by the ordainers of Ministers than the competent abilities and worth of those to whom they transmit and impart that sacred power, charge and Mini∣stration. For, not onely the consciences of the ordained, but of the ordainers, stand here highly responsible to God and the Church, that God may be glorified, that the Church both in generall and particular may be satisfied, that both other Ministers may cheerfully joyne with them in the work of the Lord, and that their peculiar charge may receive them with that due respect, love and submissi∣on, which becomes those that minister to them the holy things of God in the stead of Jesus Christ, as his Stewards, Lieutenants and Embassadors. No men will conscienciously, no nor civilly, regard any Minister (when once the plebeian heat of faction is allayed) of

whose sufficiency, and authority too, they have no just confidence, because no publick triall, credible testimony, or authoritative missi∣on: How much lesse, when men shall have pregnant evidences of a Ministers weaknesse, ignorance, folly, schisme and scandall many waies? Tis true,* 1.82 in the highest and exactest sense (as the Apostle sayes) none are sufficient for those things; but yet in a lower and qua∣lified sense, none ought to be ordained who are not in some sort suf∣ficient for them. Because none are by way of Divine equivalency worthy, we must not therefore admit such as are in humane & mo∣rall, or intellectuall proportions utterly unworthy; since the Lord of his Church is pleased in all ages to give such gifts and blessings to mens tenuity,* 1.83 as may in some sense fit those earthen vessels to be workers together with God, by the help of the excellency of his Di∣vine power, whose operations in this kind are not miraculous, as without any fit meanes, but morall, and proportionate to the apti∣tude of such meanes as God hath appointed and required in his Church for humane ability and industry.

When the Materiall qualifications of one that is a Candidate or Expectant of the Ministry are thus examined by the ordainers,* 1.84 & dis∣covered to all those who are concerned, the next care for the Essenti∣als of a Minister consists in applying that true Character, stamp and Au∣thority, wherein the Essential Form and Soule as it were of a Minister of the Gospel doth consist; which (as I have in another work largely declared) doth not arise from any thing that is common in Nature or Grace, from any morall, civill or religious respects, for then all men, and women too, that have naturall or acquired abilities, religious or gracious endowments, might presently either challenge to them∣selves the place, power, office and authority of a Minister of Christ and his Church, or communicate it to others as they please; which would be the originall of all presumption and confusion in the Church of Christ, as much as parallel practises would be in civill States, if every man should put himself into what place and imployment publick he listeth, either magistratick or military, without any Commission or expresse authority derived to him from the foun∣taine of civill or magistratick power.

No, the true, valid and authentick authority of an Evangelicall Mi∣nister of any rank and degree, as Deacon, Presbyter or Bishop in the Church, consists in that Divine mission and Ecclesiasticall Com∣mission, which is duly derived and orderly conferred to meet per∣sons, by those who are the lawfull and Catholick conduits of that power, to whom it bath been in all ages and places committed, and who are in a capacity to transmit or communicate and impart it to others by way of holy ordination, such as Jesus Christ received from his Father, such as he derived to his Apostles, such as they commit∣ted to their deputed successors, the Bishops and Pastors of the Church in all Ages and places; of which we have two expresse wit∣nesses and great exemplifications in the commissions given by Saint Paul to Timothy and Titus, both as to ordination and jurisdiction;

Such as hath been preserved in the Church through all times and places as a sacred depositum of Spirituall power, enabling Bishops and Presbyters to act as Ministers of Christ, in the Name of the Father, Son and Holy Spirit, in those holy Offices and Mysteries which are instituted by them for the calling, collecting, constituting and governing of the Church in a regular society and visible polity; which least of all affects or admits any novelty or variety in its holy orders or authority.

Which great Trust, Power and Commission for duly ordaining and sending forth Ministers into the Church of Christ, no man not wilfully blind but must confesse that it hath been in all times, parts and states of the Church of Christ executed, if not onely, yet chiefly, by the Ecclesiasticall presidents or Bishops, in every grand di∣stribution of the Churches polity: So as it was never regularly, war∣rantably or completely done by any Christian people, or by any Presbyters or Preachers, without the presence, consent or permis∣sion of their respective Bishops, in the severall limits or partitions.

Nor was this great, sacred and solemn work of Ordination ever either usurped by Bishops, as arrogant and imperious, or executed by them as a thing arbitrary and precarious; but it was alwaies owned, esteemed and used by all true Christians, both Ministers and Peo∣ple, as an Authority Sacred and Divine, fixed and exercised by way of spirituall Jurisdiction and power Ecclesiasticall, specially inhe∣rent, and eminently resident in Bishops as such, that is, so invested with the peculiar power of conferring holy orders to others, even from the hands and times of the Blessed Apostles, who had undoubted∣ly this power placed in them, and as undoubtedly ordered such a transmission of it, as to Timothy and Titus, so to all those holy Bi∣shops that were their Primitive Successors; who did, as they ought, still continue that holy succession to all ages, by laying on such Episcopall hands as were the unquestionable Conservators and chief distributers of that Ministeriall power, ever esteemed Sacred, Apo∣stolick, Catholick, and Divine, being from one fountain or source Jesus Christ, and uniformly carried on by one orderly course, with∣out any perverting or interrupting from any good Christians, ei∣ther Presbyters or people. Nor were they ever judged other than factious, schismaticall, irregular, impudent and injurious, who ei∣ther usurped to themselves a power of Ordination, or despised and neglected it in their lawfull and orthodox Bishops,* 1.85 upon any pretence of parity or popularity; as Learned Saravia proves unanswerably a∣gainst Mr. Beza, when to make good the new Presbyterian Consi∣story at Geneva, he sought in this point to weaken the ancient, Catholick and constant prerogative of Episcopall Ordination; which never appeares either in Scripture to have been committed, or in any Church-History to have been used by any Presbyters or People, apart from, much lesse in despite and affront of, the respective Bishops which were over them.

This great power of Ordination, which the Author to the He∣brewes

signifies by the solemn ceremonie or laying on of hands* 1.86 is esteemed by that Apostolick writer as a maine principle or chief pillar of Christian Religion, in respect of Ecclesiastick Order, Poli∣ty, Peace, Authority and Comfort; necessary for all Christians, both as Ministers and as people, in sociall and single capacities. For there is ordinarily no true and orthodox believing without pow∣erful and authoritative preaching; and there can be no such preach∣ing without a just mission or sending from those in whom that Sa∣cred Commission hath ever been deposited, exemplified and preser∣ved; which were the Bishops of the Church beyond all dispute, who did not ordaine Presbyters in private and clandestine fashions, but in a most publick and solemn manner, after fasting, preaching and pray∣ing, so as might best satisfie the Presbyters assistant and the people present at that grand transaction: both of them being highly con∣cerned, the first what Ministers or fellow-labourers were joyned with them in the work of the Lord, the other what Pastors and Tea∣chers were set over them as from the Lord, and not meerly from man, in any natural, morall, or civill capacity; whence the authority of the Christian Ministry cannot be, since it is not of man or from man, but from that Lord and God,* 1.87 who is the great Teacher and Sa∣viour of his Church, who onely could give power as gifts meet for the Pastors, Bishops, and Teachers of it.

These serious, weighty and undoubted perswasions, touching one uniforme, holy, and divine ordination, being fixed in the consciences of all wise and sober Christians; it will follow without all peradven∣ture, that true Religion, as Christian and Reformed, will never be able to recover in this or any Christian Nation its pristine lustre and Primitive Majesty, its ancient life and vigor, its due credit and comfort, much lesse its just Power and Authority over mens hearts and consciences, untill this point of Ordination, or solemn investiture of fit men into Ministeriall Office and Power, be effectually vindica∣ted and happily redeemed from those moderne intrusions, usurpa∣tions, variations and dissentions, which are now so rife among Preachers themselves, whence flow those licentious and insolent hu∣mors so predominant in common people, who by dividing, the other by usurping, both by innovating in this point of Ordination, have brought those infinite distractions, contempts and indifferences up∣on Religion and its Ministry, as Christian and Reformed, which are at this day to be seen in England beyond any Nation that I know under Heaven.

It is most certain, that the major part of mankind, yea and of formall Christians too, do not much care for the power of any Reli∣gion, nor for the Authority of any Ministry, no nor for any se∣rious profession or form of Religion, further than these may suite with their fancies, lusts and interests. If custome or education have dipped them in some tincture of Religion during their minority, if the cords of counsell and example have bound them up to some form of godlinesse in their tender yeares and tamer tempers; yet, as they

grow elder, they are prone to grow bolder to sin, and to affect such refractory liberties, as may not onely dispute and quarrell some parts, but despise and trample under feet all the frame of Religion that is not indulgent to their humors, or compliant to their inordinate desires and designes. Especially when once they find publick dis∣orders, distractions and disgraces cast upon that very Religion in which they were instituted; when they see contumelies and af∣fronts cast upon that whole Church in which they were baptized, and all manner of contemptuous insolencies offered to those chief Church-men, by whom they had received the derivations and dis∣pensations of all Holy Orders, Truths and Mysteries. When men see new Religions, new Churches, new Ministers and new modes of Ordination set up, to the reproch and defiance of all that went before, who, I beseech you, of most ordinary Christians (who are yet agita∣ted by their youthfull lusts and unbridled passions) will be so con∣stant as to hold fast that profession which formerly they had taken up? Who will continue to venerate that Church and Clergy whose heads they see crowned with thornes, and their faces besmeared with blood and dirt, whose comelinesse is deformed with the spittings, buffetings and scornes of those that seek to expose them to open shame, and to fasten them to the Crosse of death and infamy? Alas, they will not at all regard in a short time any orders of the Church, or any ordination of Ministers, or any sacred ordinances and mysteries dispensed by them; since no pleas, never so pregnant and unanswe∣rable, for the Antiquity, Uniformity and Constancy of that way and method which was used in all ages and places of the Church of Christ, since no gracious and glorious successes attending such ordain∣ing Bishops and such ordained Presbyters, since nothing prevailes against vulgar prejudices and extravagancies, provoked by that im∣patient itch they alwaies have after novelties.

Many we see will have no Ordination, no Ministers, no Sacra∣ments, rather than Bishops should have any hand in ordaining. The honor of that Ordination which was in all ancient Churches must be cruelly sacrificed with all ancient and Catholick Episcopacy, rather then some mens passions for a parity, or popularity, or an Anarchy in the Church be not gratified. All Bishops as such, and all Presby∣ters, and all Christians, and all Churches, and all holy duties per∣formed by them in that station and communion, must be cryed down, yea thrown down, as the adulteratings and prostitutions of the Churches Liberty, and of the purity of Christs Ordinances. The hands of Bishops and Presbyters too, though joyned and imposed in Ordination, must be declared as impure, vile and invalid; yea a flat, novel and impertinent distinction must be found out to vacate the Bishops eminency, and yet to assert the Presbyters parity and sole power, as resting in any three, two, or one of them, though never so petty, poor and pittifull men in all respects▪ naturall and civill, sacred and morall. Yet these (forsooth) some fancy as Presby∣ters may still ordain, because a Bishop (say they) did so, meerly

as a Presbyter of the same degree and order, not as having any eminency of office, degree, authority or jurisdiction above the meanest Minister; which St. Jerom and all antiquity acknowledged as a branch of Apostolicall dignity and eminency peculiar to a Bishop above any one or more Presbyters.

Which reproches against the persons, power and practise of Bi∣shops in England, as usurpers and monopolizers in this point of ordi∣nation (which they ever challenged and exercised as their peculiar honor, office and dignity in this as all Churches) if they could by any Reason or Scripture, by Law of God or Man, by any judgement or practise of any one Church, or of any one godly and renowned Christian in any age or History of the Church, be verified, so as to make their power of ordination to be but a subtile or forcible usurpa∣tion in Bishops, it would have been not onely an act of high Justice to have abrogated all the pretensions of Bishops to that or any power in the Church; but it will be a work of admiration, yea of astonish∣ment, to the worlds end in all after-ages and successions of Christian Religion, (which will hardly last another 1500 yeares) to consider the long and strong delusion which possessed the Christian world in this point of Ordination, as onely regular and complete by Bishops, where their presence and power might be enjoyed. Nor will it be more matter of everlasting wonder to ponder, not onely Gods long permission of such a strong delusion, but his prospering it so much and so long as a principall meanes to preserve and propagate the Ministry, Order, Government, Peace and Power of true Religion, and the true Churches of Christ, which were never without Bi∣shops, as Spirituall Fathers begetting (as Epiphanius speakes) both Presbyters and people to the Church.

Nor will it be the work of an ordinary wit, whether Presbyterian or Independent, to salve all those aspersions and diminutions of either ignorance and blindness, or fatuity and credulity, or weak∣nesse and impotency, which must necessarily fall from this account not onely upon the wisest and best Church-men, but upon the most Christian and wise Princes, the most zealous and reformed Parla∣ments of England, who in the grand Reformation of this Church, and ever since for neer an 100. yeares, have after grave counsell and ma∣ture debate, approved and appointed, countenanced by a law, and in∣couraged by their actuall submission, the ordination of Ministers chiefly by the authority of Bishops, never without them. And this they did certainly not out of policy but piety, not in prudence onely but in conscience, convinced not only of the lawfulnesse of Bi∣shops, but of the necessity of them (where Providence doth not abso∣lutely hinder or deny them, as it never did in England, or elsewhere) by the example of the Apostles, by the ancient, constant and uniform practise of this and all Churches, by the suffrages of all Learned and Godly men of any account in all ages. To all which were added as great preponderatings in behalfe of Episcopacy, the many and most incomparable Bishops that have been in all successions of the

Church; the many Martyrs, Confessors, excellent Preachers, Wri∣ters and Governours of that order; lastly the unspeakable blessings which by their Ordination, Consultation and Jurisdiction have been derived to the Church of Christ. If all Estates in the Reformed Church of England have been hitherto deceived, as to this point of Episcopall Ordination by Bishops; sure they are the more excusa∣ble, because they have erred with all the Christian world. Nor could they be justly blamed, if when they reformed superfluous Su∣perstition, they yet abhorred in this point so great and dangerous an innovation, which must needs shake and overthrow the faith of many, if the peculiar office and power of Bishops to ordaine Mini∣sters and governe the Church were either onely usurped, or wholly invalid, as some of late have pretended, not with more clamor than falsity.

But if all these jealousies and reproches cast upon Bishops and their Authoritative Ordination (as a peculiar office and exercise of power eminently residing in them) be most false, and by some mens calumnies heightned to such impudent lies, that no eructations of Hell or belchings of Beelzebub had ever more blackness of darknesse in them, or more affrontive to the glory God and the Honor of the Catholick Church, whence, I beseech you (O my Noble and wor∣thy Countrymen) is that dulness, stupor and indifferency come upon us in England, so far, as not onely connives at the arrogancy of some Presbyters, who without Scripture-precept or Catholick-patterne challenge this ordaining and Governing power as onely and wholly due to themselves, discarding all Episcopall Eminency and Autho∣rity above them; but the very beasts of the people are so far flattered, as to be suffered with their foule feet daily to trouble and confound that cleare fountain, and constant streame of Ministeriall Authority and Ecclesiasticall succession by way of Episcopall Ordination? which was ever of so solemn and conspicuous use in all Churches, of so ve∣nerable a succession, of so ancient and uninterrupted a derivation, from the very Apostles dayes and hands, that it never failed to keep its course (as some rivers do through salt waters) amidst all the confusions which either heathenish, hereticall, or schismaticall per∣secutions raised in the Church.

Yea, no Hereticks, no Schismaticks, (except Aerius and his few complices, who, discontent for not obtaining a Bishoprick which ••e sought, and turning Arrian, was the first, the onely and the fit∣••••st engine to oppose Episcopacy, as Epiphanius observes) were ever so wild, so fanatick, so desperate, as to cast off all Episcopall succession & Authority over them, both in Ordination and jurisdiction; yea they knew no meanes to keep their confederacies and factions better toge∣ther, than that which they saw had alwaies been serviceable to pre∣serve the true Churches communion. Though the Manicheans, Arrians, Macedonians, Nestorians, Pelagians and others, together with the No∣vatians, Donatists, withdrew from, or were justly excluded by the Bi∣shops of the sound and orthodox profession; yet still these Hetero∣dox

Opiniasters had not onely Deacons and Presbyters, but Bishops of their own: Some of which Bishops afterward returning to the Catholick Communion, were not degraded from their Episcopall power, but onely suspended from the exercise of it in another Bi∣shops jurisdiction or Diocese without his leave; which being gran∣ted to some of them, gave occasion to those Chorepiscopi, which were Bishops without particular title and locall jurisdiction, but yet enjoying and using this power of Ordination in some Country-Townes and Villages, by the permission of the Bishop or Metropoli∣tane of the Diocese or Province, residing in the chief City: which indulgence was after (as the Church-Histories tell us) taken away from the Chorepiscopi, when it was found to occasion great inconve∣niences, by admitting two Bishops in one Precinct or Diocese.

Certainly, what is so pregnantly Catholick and usefull, that not onely all good men, but even such as were evill could not but ap∣prove and use it, it were not onely folly, but frenzy, to cast quite away: (if it were the full vote and free act of the Nation.) What Apology could be sufficient to excuse this Nation, either among Churches a∣broad, or to posterity at home, when they should see that by a rash, partiall and popular precipitancy we have been hurried, against all Reason, Honor and Religion, to forsake or to stop up the ancient fountaines of living waters, which have alwaies flowed from Episcopall Ordination, (supplying this, as all Churches, in all places and offices with orderly Presbyters and usefull Deacons) onely to try what those pits will afford which novellers have digged to themselves, and which they eagerly obtrude upon this Church, notwithstand∣ing they are already found by sad experience to hold no such cleare and pure waters, either for Doctrine or Discipline, for Authority or Unity, for Order or Peace, as those were which the Apostles digged, and the Catholick Church ever used and esteemed for sa∣cred?

In this great point then of Right Ordination, and true Ministeri∣all Authority (of which the Learned Mr. Mason professeth,* 1.88 next his salvation, he desires to be assured) it is (as I humbly conceive) not onely piously, but prudently necessary for our Reformed Church, Religion and Ministry to be effectually vindicated, and by all pos∣sible meanes fairly united. If there were ever any other way of Ordination used or allowed in the Church of Christ, let the Au∣thors, Histories and instances be produced, either as to their grounds or their practise. If there were never any other either used, or ap∣proved, or thought of, besides that which was in the Church of Eng∣land, managed by Bishops, as necessary and chief agents in it; truly it is but Justice, Reason, Conscience and Honor to own this Truth, to follow this Catholick precedent, to returne to an holy conformity with pious Antiquity, which neither invented nor induced Bishops or Episcopall Ordination and jurisdiction as an affected novelty, or a studied variety, but they followed (doubtlesse) herein what was received from the very first Bishops, who succeeded to the Apostles, as authorized and placed by them.

* 1.89So that as the succession of Bishops was lineally reducible to the Apostles, (which Irenaeus, Tertullian, Cyprian, Eusebius, Nicephorus, and others evidently prove, not onely by their publick Registers, but by their private memories, when the names of Bishops were fresh in Christians minds, and not very numerous, as in the second and third Centuries) No lesse may be affirmed of Ordination by Bi∣shops, it had its precept and pattern from the Apostles, expresly committed and enjoyned to some persons as chief Bishops, never trusted to meer Presbyters alone, much less to people in common, so far as any Record of the Church, Sacred or Ecclesiastick, doth informe us; whose constant silence in this case is a better Testimo∣ny against all innovation of Ecclesiasticall Ordination, than all the Sorites, the Rhapsodies, heapes and scamblings of I know not what broken scraps and wrested allegations out of any Scriptures or Fa∣thers can be: by which I see some men have sought, with much dust, sweat and blood, to bring in their new, uncertaine, unaccusto∣med and unauthentick formes of Ordination, exclusive of any Presi∣dent or Bishop, who ever was as the principall Verb in a sentence, which cannot be wanting, without making the sense of all other words very lame, defective, incoherent and insignificant.

These grand perswasions joyned to the sad experiences made in Englands late variations, do thus far command me to be more in∣tent and earnest that in this point of valid, complete, undoubted and most authoritative Ordination we might be made uniform; that all Ministers, like currant money, might have the same image and superscription upon them.

It is most certaine that the Christian and Reformed Religion will never be able to shine either clearly, or constantly, or comforta∣bly upon the consciences of Christians, either as Ministers or peo∣ple, while it is in this great point of Ordination so darkned, clouded and eclipsed, that it lookes like the Sun wrapped in sackcloth, or the Moon turned into blood. What Ministry, what Ministers, what Ordination, what Ordained, what Ordainers, what Ordinances of Christ will (in time) be much esteemed in England by the Nobility, Gentry or Yeomanry, when they shall see various waies of Ordi∣nation daily invented and obtruded, pittifull Novelties induced, uni∣form Antiquity discarded, Primitive Episcopacy exautorated, a subor∣dinate Presbytery scorned,* 1.90 a popular parity and petulancy indulged every where to make what extemporary Priests and Preachers they list of the dregs and meanest of the people, as little (God knowes) to their own soules benefit as to the Churches peace, or to the honor of this Nation, though they do it with as much facility as children make little babies of clouts, or statues of clay, as Nazian∣zen alludes?

For what I pray you will these new propagators, with all their progeny of new-ordained, new-fashioned, new-coyned and new-commissioned Preachers, signifie to the more sober sort of man∣kind, or indeed to the very plebs and vulgar, especially among

people so curious, so querulous, so proud, so pragmatick, so petu∣lant, so insolent, as are in England? Will sober Christians ever much care for any Ministers unlesse they be commended to them as meet to be such, not onely by the highest wisdome and civill orderings of this Nation, but also as set over them in the Lords Name, and Christs Authority, by an holy and solemn Ordination? such, of which they have the least and indeed no cause to have any doubting or slighting thoughts; which is the case onely of Episcopall Ordination. English Christians of any estate, worth, weight, or wisdome, will never be contented to be taught and reproved, to have their chil∣dren baptized at the Font, or themselves communicated at the Lords Table, by such Ministers as shall have onely the petty tickets of an humane act or State-ordinance. No, they will, and justly ought to require the grand Charter of Divine Authority, conferred in the way of Catholick and true Ordination: That so Ministers may be able to justifie their function and actions, not onely in Law, but in consci∣ence; not as Emissaries from men, but as Embassadors from God, Commissionated by Christ and his Deputies, imployed in his work, and armed with his power. There goes much more to make a Minister of Jesus Christ, than to make a Constable in an Hundred or a Parish, or to make a Captaine in a Troop, or a Justice on a Bench; who yet cannot expect to be owned as such, unlesse they can evidence their Commission and Authority to be rightly derived from the soveraigne originall of civill power: no more may Ministers, unlesse they can shew the right source and course of their sacred Autho∣rity.

While Ministers preach and practise, Baptize and Consecrate with divided tongues, distracted hands and distorted heads, as to this point of their Ordination, they are likely to produce no better suc∣cesses, either to this Church or Nation, than those morter-men did, whose work deserved the nick-name of Babel or Confusion. The essentiall forme and difference, the whole life and operation, the proper virtue and efficacy of a Christian Ministry and Minister, de∣pending (as I have shewed) upon the truth, sanctity and validity of that Authority with which he is invested, and by that enabled to do the work and office of a Minister; without which no man hath any more to do, than his meanest groom or foot-man, with the acts properly Ministeriall, Military or Magisteriall, whatever abilities or call he fancie himself to have.

So that if once your Wisdome and Piety (O worthy Gentlemen) could find a way to put the Clergy or Ministry of this Church (as for∣merly we were) into an uniform way of sacred, complete and un∣doubted Authority as to their Ordination, then (and not before) will they appeare like the Angels of God ascending and descending in their orderly courses; then will they be enabled and esteemed power∣fully to pray to God for you, powerfully to preach from God to you, powerfully to consecrate and exhibit holy mysteries to you: Then will they be like the Lamps of the Temple, or the shafts of the

Golden Candlestick, (which were all of the same make and fashion, and supplied with holy oyle from the same source) shining with a lu∣stre more than humane in your severall congregations: how much more will they appeare like Angelick and Celestiall Quires in their Ecclestastick Convocations and Synodall Conventions?

Whereas now Ministers are in all Places, Cities and Countries wretchedly divided, monstrously deformed, and miserably disabled, mutually accusing and clamoring against each other, alwaies bark∣ing, or biting, or howling, either tormenting or tormented, as the De∣vils in Hell. One superciliously abhorrs what another devoutly adores. One vilifies what another venerates. One Minister with his party pulls down what another builds up. One execrates what another consecrates. One nullifies what another magnifies. One formally officiates who is counted no Minister, and really is none; another is thought to be but halfe a Minister, or a kind of mungrell; a third is reputed for more than an ordinary Minister, as having his Com∣mission by inspiration or conspiration. One is thought superfluous, yea superstitious, in his Ordination, because he had a Bishop with Presbyters to ordaine him; another is judged defective and dwar∣fish for want of a Bishop; a third hath neither Bishop nor true Pres∣byters to ordaine him, but either begets a body to himself as an head, or is chosen by a popular body to be their head. This makes both Preachers and people at such distances and defiances in Religion, that one counts that sacriledge which another boasts of as sacred. One is called a mocker of God, an usurper in holy offices, and a con∣temner of the Churches Primitive and Catholick Custome; ano∣ther is derided as a doting Antiquary, a superstitious Priest, or proud Prelate, who can relish no bread but what is old and moldy, nor any drink but what is out of a Gibeonitish bottle.

Thus are all holy mysteries and duties, which any Ministers per∣forme, made either very disputable or despicable to the people, while all their authority on all sides, as dispensers of them, is so much que∣stioned, doubted, divided and denyed in the great point of their mission and Ordination; which is most essentiall to a Minister, and most fundamentall to any Churches Peace and Polity, requiring (next the maine Articles of Faith) to be setled in the clearest and most unquestionable way, with most uniform Authority, most conforme to all pious Antiquity; whose ancient and Catholick patterne as to Episcopall (that is Apostolicall) Ordination, is no more with pru∣dence to be changed either into Presbyterian or Independent new formes, than the Church hath cause to exchange Davids▪ Psalmes for any such godly Balads or moderne Hymns, as we see some Mi∣nisters, with more piety (I hope) than good poetry, have sometime commended to the harsh and unharmonious voyces of ill-tuned and ill-stringed Congregations.

Adde to all these, not onely the inconveniencies, but mischiefes, which are not more uncomfortable than pernicious to the interest of the true and Reformed Religion. For from the divisions of Mini∣sters,

as to their rise and descent or Ordination, follow not onely strangeness, but strifes and emulations, evil eyes and secret feudes against one another, each being either jealous of, or contemptuous toward another. But furthermore, from this difference in their Ordination, they are tempted to affect, to broach and to preach different Do∣ctrines. For those peeled rods which alwaies lye before their eyes, as to their Orders or Characters, their Ministeriall Admissions and Stations, do occasion their conceiving and bringing forth a ring-straked and spotted kind of Religion, even as to Doctrine; that by the discriminations of their opinions either in faith or manners, they may more testifie their distances from, and animosities against each other as Ministers.

Men of very good parts, yea and of piety many times (as Saint Jerome and Ruffinus) from lesser disputes and differences, are trans∣ported to wide and sharp defiances; not onely as to their persons, but as to their perswasions. Hence we see Ministers of different de∣scents commonly affect to be known by some different points & Do∣ctrines. Presbyterians and Independents are thought generally to follow Mr. Calvin in all points, as sworne to his dictates or deter∣minations; who was a man, though of excellent parts, yet not of Divine and infallible perfections, but mixed with humane infirmi∣ties, passions and imperfections. Episcopall Divines are suspected most-what to have at least a tang and relish of Lutheran, Arminian, & Pelagian opinions; some are said to run out to a ranknesse of Socini∣anisme: though the most and best of them I know do confine themselves to the Doctrine of their Mother the Church of England, which was neither inconstant, curious nor superfluous, but cleare, necessary and constant, owning no Dictator but Christ, and no Ca∣non of Faith but the Scriptures; doing and determining all things of Religion with great gravity, counsell, moderation, charity and circumspection, besides a just & soveraigne Authority, which swayes much with the Episcopall Clergy. As the Church of England did not despise Luthers, Melanchthons, or Calvins judgement, so it justly preferred its own before theirs, or any one mans, being alwaies guided by the concurrent Wisdome and Piety of many Learned and Godly Clergy-men, both Bishops and Presbyters, no way inferiour to those or any forraigne Divines, and in some things far their superiours, not onely as to the eminent places they held in this Church, but as to the great discretion and temper of their Spirits; which made many of them fitter for the glorious Crown of Martyr∣dome which they enjoyed, than either of those two hotter-spirited, yet renowned men, who died in their beds, who had not onely to contend with the Papall errors and superstitions, which then ex∣treamely pestered them and all Christendome, but with their own passions and transports, yea and with those many popular extrava∣gancies which they rather occasioned, I hope, than designed among the vulgar, who presently fancyed that they had the precepts and patternes of those great men, Luther and Calvin, to animate them

to popular, seditious, rude, injurious and rebellious methods of Re∣formation; in which the very plebs or populacy imagined them∣selves better able to judge of Religion, than any of their Gover∣nours in Church or State, and because they had more hands, there∣fore they must needs have better hearts and heads to do that work, when and how they listed. Which mad methods as the Church of England never used in its practise, so it perfectly abhorred in its Do∣ctrine, to which few Ministers do heartily, ingenuously and fully conforme, who have forsaken its Discipline and Ordination; from which who so flies furthest, commonly wanders and wilders most in Enthusiastick, Familistick and Anabaptistick opinions.

In order to this designe of restoring an uniforme and Authorita∣tive Ordination, O how ingenuous, how religious, how prudent, how just, how charitable, how noble a work would it be on all sides, for wise and worthy men, to have some regard to those few clusters of Episcopacy which are yet remaining in England, as a seed in which may be a blessing; if the learned and venerable Bishops yet living among us were fairely treated and invited to such a concur∣rence and common union in this point of Ordination as might trans∣mit both it and their Authority, without any flaw or scruple of schisme, interruption, or fraction, as most valid, complete and au∣thentick, to posterity, according to the Catholick and Primitive pat∣terne! O how great a security and satisfaction would this conjuncture and derivation & completion of holy orders by Bishops with Presbyters give to many learned mens scruples, and to many good Christians consciences, without any injury or offence (that I know) to such of any party as are truly pious and peaceable, who (no doubt) would be glad to see that no disorder or discord might be in holy orders, from which (as from a good & well-tempered spring in a Watch,) all the regular motions of the wheeles, and the true indications of the hand are derived, directed and depending! There can be nothing but clashings, enterferings and confusions in any Church, or society of Christians, where there are crosse-grained, contradictive, or coun∣terfeited Ministers, as to their Ordination. Here must be laid the principall and corner binding-stone of our happy Constitution and Communion as a Christian Church, or Ecclesiasticall polity. The affecting of novelty and variety in this (as to the maine of the Mini∣steriall Order, Power and Authority,) had been the way to have made at first a very crasie and weak Reformation in England, and is now the way to deforme, yea to destroy all again, giving infinite advantages to the projects and policies of Rome, also to the licenti∣ous distempers of mens own hearts and manners: which considera∣tions have made me the more large and importune, as in a point of no lesse consequence and importance as to the visible constitu∣tion and managery of any Church, than the unity and uniformity of civill power or Magistratick Authority is necessary for any Com∣monwealth or Kingdom, where divided magistracy doth certain∣ly tend to distraction, and so to destruction, as our own late miseries

do abundantly convince us, as to our civill peace and secular inte∣rest: And truly no lesse will a divided Ministry infallibly tend to the distraction first, and then the destruction of this Church and the Reformed Religion: a new Ministry portends either no Ministry, or no true one. And where most Reverend Episcopacy, (which hath so many glorious marks of Primitive Antiquity, Rare Piety, Sig∣nall Prosperity, Undisputable Universality, Apostolick Order, Scrip∣turall Authority and Divine benediction upon it; where this) comes after 1600. years of Christianity, and one hundred yeares of an happy Reformation, to be questioned, baffled, exautorated, there is no great likelihood that the novices and punyes, Presbytery, or Independency, or Anabaptisme, or Enthusiasme, should take any great root in the love and esteem of any Christians, who if Learned, Wise and Upright, must needs have greater confidence of and reverence for an Episcopall Ministry, than for any new-modes, which never yet had, at their best, any thing either very desirable or very commendable in them, as to Wise and Grave mens affe∣ctions and judgements. And take them in their passions, pragma∣ticalnesse, popularities, partialities, novelties, varieties, inconstan∣cies, confusions, and injuriousness and insolencies, by which they have either begun or increased their parties, waies and designes in many places, many times against the will and Authority of lawfull Magi∣strates and Soveraigne Princes, no lesse than against the dignity & au∣thority of the Bishops and Fathers of the Church; look upon the best of them (I say) under these marks, which are almost inseparable from them, (especially in the height of their lusts and hopes, which are as their rutting time, which secular ambitions and popular acclamations raise them to) I believe, as they will never obtaine the consciencious respect of the wisest and best men, so, nor will they in conclusion constantly enjoy the vulgar flatteries and ap∣plaudings of weak or wicked men; who having not cast any an∣chor of fixation to their judgements and affections, either in clear Reason or sound Religion, in Equity or Charity, in Faith or Love, in holy Antiquity or Primitive conformity, but preferring factious and fancifull novelties before Catholick and Uniforme Antiquity, they must needs be everlastingly fluctuating in their endlesse inven∣tions, ambitions, inconstancies and vertiginous Reformations of Ministry and Religion, which are commonly biassed by some private advantages, over-swaying them to invent or embrace some gainfull novelty, contrary to that due veneration and humble submission which all sober Christians owe to Primitive simplicity, and that Ca∣tholick Authority which is indelebly stamped upon the Universall Churches custome, consent and practise, agreeable to the Scrip∣ture-Canon or rule, which it ever was. All which are in no one thing more evident than in this of the Originall constitution, deriva∣tion and transmission of the Ministeriall Order, Office and Authority, by the way of Episcopall eminency; where Bishops with their Pres∣byters did ever rightly ordaine Evangelicall Ministers, but Presbyters

without any Bishops above them never did, by any allowed exam∣ple or usuall practise in any Church, from the Apostles daies, till the last Century.

CHAP. XVII.

* 1.91THe Essentials or Being of true Ministers thus restored and preserved both in their Ability and Autority, the first to be searched by due Examination, the second conferred by lawfull and Catholick Ordination; the next thing which craves your counsell, care and cha∣rity (most worthy Christians) is the (bene esse) well-being of your Clergy, both for their maintenance and their respect, for their single support and their sociall consorting. For poor and a∣lone, or rich, yet scattered, like disjoyned figures and cyphers, they will signifie not much as to publick reputation or gubernative in∣fluence: But together their Competency and Communion will make up that double Honor,* 1.92 which the Apostle by the Spirit of God re∣quireth as due to such Evangelicall Bishops and Ministers as rule well, labouring in the Word and Doctrine, according to the place and proportion wherein God and the Church have set them.

The personall maintenance of Ministers, by which they may com∣fortably subsist, diligently attend, and cheerfully dispense the things of God to their severall charges, I put in the first place, not as the more noble in respect of the common good and joynt honor of the Clergy, but as naturall and most necessary: for as Ministers will have no great spirit or ability for private employment, so much lesse joy or confidence in any publick Church-Government, if they have not such convenient support as may countenance and embol∣den them to appear in publick. Without doubt, nothing is more unbecoming the Honor and Grandeur, the Plenty and Piety of any Christian Nation, than to keep their Clergy poor, indigent and deject∣ed: so beyond measure is it vile for any Christian people to rob their able Ministers of that honorable maintenance which once they have been lawfully possessed of, and long enjoyed, as devout dona∣tions given to Gods Church and his more immediate Servants, the Ministers of the Gospel, by pristine piety, for the publick good of mens soules: but above all things to be abominated, is that Athei∣sticall Hypocrisy, whose fraud pretends to Reforme Religion, (as Herod promised to worship the babe Christ, when he intended to kill him,) by reducing the dispensers of it to sordid poverty and sharking necessity; by compelling Preachers to use Mechanick Trades and extemporary preachings; yea, and after all this, by lay∣ing the weight even of Church-Government upon such weak and low shoulders, either of such poor Bishops or Pygmy-Presbyters, who must (forsooth) live upon popular contributions and arbitrary Almes, after the Primitive and Apostolick pattern (as some men urge) even

of St. Paul, and of other prime Preachers at first, who they say preached gratis, having no set salary, and exacting nothing as due from the people.

Which Primitive and Apostolick patterne is not more imperti∣nently and injuriously, than falsely and impudently, urged by illibe∣rall men in sacrilegious times: For they may easily find that the justice and power of demanding hire or wages as due for their work,* 1.93 was urged and owned by St. Paul, as due by the Law of God under the Gospel as well as before it; though sometime remitted in ten∣dernesse to the temper of mens hearts and Estates in those hard, yet charitable, times, when there was so much of gratitude and charity in zealous Christians, that there needed nothing as of compulsion and necessity; and in which very cheap, though extraordinary, gifts did most-what enable the Apostles and others, beyond what Ministers may now expect under the rate of much Time, Charge, Study and Paines. Alas, those Primitive Preachers needed not to be very solicitous for their support or salary among true Christians;* 1.94 when tis evident that Christian people had generally such large∣nesse of hearts, as offered not onely the Tithe but the Totall of their Estates, Goods, and Lands too, to the support of their Preachers and their poor. However it is not to be doubted, but that as the Apostles, so all Bishops and Ministers of the Gospel may with as much equity as modesty demand, receive and enjoy whatever was then or afterward, either occasionally or constantly, conferred upon them by any Christian people or Princes: the distribution of which was in Primitive times chiefly intrusted to the care of the Bishops, who appointed both rewards to Presbyters, and relief to the poor.

So that it must needs be barbarously covetous and Judasly sacrilegi∣ous, for any Christian people violently and unjustly to take away from their Learned and deserving Clergy, either such other Lands and Revenues, or those very Tithes which people have once put out of their power, by giving them to God by an act of solemn and publick consent, testified in their nationall Lawes,* 1.95 every way agree∣able to the Will and Word of God, to the Light and Law of Na∣ture, to the Patriarchicall Tradition and Practise before the Law of Moses, to Gods own proportion and appointment among the Jewes, to the Apostolical comprobation and the parallel ordaining of the Lord under the Gospel, or to the right and merits of Jesus Christ, (be∣yond the type of Melchisedech,) whose Evangelicall Priesthood being to continue in the Church, surely deserves no lesse honor and mainte∣nance than the Aaronicall and Leviticall, and much more sure than any Priestly office among the heathens. Yet who hath not either heard or read in all Histories, that the very heathens, out of an in∣stinct of gratitude and Religion, did every where offer the Tenth of their Fruites, Corn, Spices, Gumms, Minerals, Metals, and spoiles in war, to the Temples and Priests of those Gods (as Ceres, Apollo or the Sun, to Diana or the Moon, to Mars, Jupiter, Bacchus, &c.) by whose Divine influence and bounty they believed themselves to enjoy those good things?

And can any true Christian people have so base and penurious hearts, as to fancy that they then honor Christ most, when they part with least of their substance to his service? that of all Priesthoods which have ever been in the world (among civill or barbarous Na∣tions) Christs shall appeare the most beggerly and necessitous? Can any true believer thus requite the Lord that bought them, and gave himself a ransome for them? will they compell the blessed Jesus, who while he was on earth became poore to make them rich, now he is risen and ascended to Glory in Heaven, to suffer poverty, hun∣ger, thirst, nakednesse, shame and contempt in his Ministers, to whom Christ professeth,* 1.96 who so giveth ought in his name, as to his servant and Minister, giveth to himself? And no doubt, who so taketh any thing from them, taketh from Christ, and is a robber of his Savi∣our.

So that nothing is or can be more impudent and abhorred in the sight of our God, our Saviour, and all good Christians, than for a Nation that is fat and full, ample and opulent in all plenty, forraigne and domestick, to debase and impoverish their Bishops, Pastors and Ministers; to force them to live on popular pittances and vile depen∣dances; to make them as mercenary and arbitrary hirelings; to ex∣pose them to all those sordid flatteries which attend sharking neces∣sities. How must this abase that sacred Honor and Divine Authori∣ty, which is and ought to be highly regarded and reverenced in true Bishops and Ministers? Which of them thus haltred and tamely led by the vulgar, shall dare to speak the word of God with all comely boldnesse and Christian freedome? How can such poor and petty preachers have the confidence and courage, without being ri∣diculous, to reprove the faults of any men, great or small? Experi∣ence hath taught us, how miserably even poor Ministers must crouch and comply for morsels of bread, not onely to good Lords and Ladies, but to very sorry Masters and Dames in Country as well as City; who all affect this glory, to be thought (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) pa∣trones and benefactors to their preachers as to their servants, not of right and duty, but of almes and charity: so supercilious are these gratitudes of almost all sorts of Christians, when they count them not debts but gifts; not a legall or a Religious Tribute to God and their Saviour, but a contribution to their poor Minister, the streame of whose tongue must set the mill of his teeth on work; he shall feed little to his own pleasure in this, if in the other he please not his gracious and inconstant contributors.

This station and posture of Ministers, as to popular dependance and arbitrary Almes, is the most intolerable turpitude and vilest dehone∣station that can befall any ingenuous man in the world, and most of all incongruous to those who pretend to any publick place of Go∣vernment or imployment, with conspicuity, and under any notion of authority, either Civil or Ecclesiastick.

Do but make, for triall sake (O my noble Countrymen) your crimi∣nall Judges, your civill Magistrates, your country-Justices, your Com∣mittee-men,

your Military officers, your Bayliffs, Majors, and chief Burgers in the meanest Corporation; make these of pittifull, poor, hungry, thred-bare wretches, let them be alwaies shifting and shark∣ing, digging or thatching, spinning or weaving, scraping and begging for their subsistence, and living upon precarious salaries, such as peo∣ple list to give them, for which they shall have no more legal right or claim than Mountebanks and Juglers have for those rewards▪ from their gentle spectators and benevolous auditors; would any thing (I beseech you) be more putid, abject, vile and despicable in the eyes of the people of England or any Country••••an such mushroome Magistrates, such Go-by-ground Governours, no••tanding they may possibly have the formalities of a Broad Seal, a ••te Staffe, a Paper or Parchment Commission? will they not in time be as noysome to a Country, and noxious to Justice, as the dead frogs were in Egypt?

To avoid which deformed and ridiculous spectacles in Civill-Go∣vernment, doth not the wisdome of this as of every Nation, either find those men invested with Honorable estates, whom it chooseth to or placeth in Magistratick place and power? or else, if their merits be beyond their Estates, are they not presently endowed with such sa∣laries and pensions, either out of the Princes Exchequer and publick Treasury, or out of the emoluments and perquisites of their places, as may bear out their Authority with some form of Majesty and respect? At least, they may redeem both their place and persons from that popular scorn, scurrility and insolency, which is never more malapert, than when it finds want and poverty, like vermine, pinching the backs, and oppressing the bellies of those men who undertake to rule or restraine, to curb or controll common people.

Which is no very welcome office to the vulgar; among whom true Religion finds so much to oppose, so little to please or corre∣spond, as to the humors, lusts, fancies and passions of men, that its Ministers must naturally and necessarily be subject and exposed to all manner of opposition, despite and despiciency; unlesse those so obvious and innate mischiefs be, as in all piety and policy they ought to be, avoided, not onely by the conspicuity of Ministers, approved learning, good abilities, prudent demeanour and due Authority, con∣ferred in their regular and uniform Ordination, but further, by that comely entertainment and competent maintenance, of which com∣mon people have a more lively sense and reall tast (as the dunghill-cock had of the barly-corn) than of all their other internall jewels and ornaments intellectuall: which will not signifie much (as is evident in many hundred instances of worthy Ministers, both Bishops and Presbyters, in these times) if people find them cloathed in thred-bare coates, and almost starved by the straightnesse and tenuity of their worldly condition; which aspect makes even parents themselves, who are our naturall Princes and Gods, very prone to be despised by their children. Nor can it but ill become any ordinary Minister that is worthy of that name and office, but worst of all will it suite

with those who affect to be, or indeed are, or ought to be chief Governours and Bishops in the Church; whose publick entertain∣ment ought to be such as might extend beyond their private and domestick necessities, to something of publick Hospitality, Charity and Magnificence: which were the proportions heretofore allowed by the noble and generous temper of the English Nation to its Cler∣gy, both Bishops and Presbyters, the better to bear up their dignity and authority among the people. The words of a poor man, though wise,* 1.97 are forgotten or unregarded, as Solomon observes: boldnesse and freedome of speech in poor men seems impudence; an authori∣tative carriage in 〈…〉〈…〉 counted arrogancy; their very zeal seems either impatient o•• ••••••••olent. All nations ever abhorred a beggerly Priesthood, as a blasphemous disparaging of the honor of their God.

Nor is indeed (in my judgement) any thing at this day more worthy of the Wisdome, Piety and Honor of this Nation, after all its long war and vast expences military, than to begin to think of doing their duty to God, by finding out, and effectually using some fit meanes to put on Christs cloaths again, to make every Church-living in England and Wales so competent as may maintaine one, and in some great populous places two competent Ministers, that both Preaching, Catechizing and Visiting, with other offices, may be more fully performed. Alas, what can twenty, or thirty, or fifty pound, or less than an hundred pound a year do, to supply the studies and families of any able and ingenuous Minister? to keep up his Spi∣rits from rusticity and sordidnesse? to preserve his person and call∣ing from contempt? to make him in some measure Charitable and Hospitable, cheerfull and considerable?

Much we know was once pretended for the setling and enlarging the maintenance even of the inferiour Clergy, even then wh••n much was intended to be taken away from the chiefest of the Clergy, both of Lands, Houses and Honors. This last I am sure hath been sorely executed; the former is yet for the most part to begin: nay most Livings in England are abated twenty, yea thirty, in the hundred since those specious proposals, just as the burthens of the Israelites were sorer after the newes of their deliverance. O when will that blessed day come, in which the just pitty and generous piety of this Nation will by some most prudent and equable waies make either a just re∣stitution or some moderate compensation to Church-men; not one∣ly to maintaine something of publick Order, Polity, Honor and Government among them, but so as may support private and pain∣full Ministers in their little Parishes, where unlesse they be able to live in some decent sort in their own Houses and Tables, they can never serve well at the Temple and Altar? They ought at least to be redeemed from biting and debasing poverty, though they be not tempted to grow rich; a blessing now denyed to most Ministers beyond any that are publick agents or officers, yea and the meanest Farmers mechanick Artisans.

Much envy, spleen and bitternesse have by some popular and en∣vious orators been heretofore vented against pluralities of benefices, when two or three would scarce make one competent living: A like censorious sharpness hath been used by some against Bishops ordaining, and admitting to poor and pittifull Livings some poor and pittifull Ministers. Alas, better Ministers cannot in reason be expected with∣out better maintenance: Mend this, and then in Gods name mend the other; good workmen will not be had, nor can they live upon small wages. This deep and old core of this Nations sin and shame, its sore and suffering in Religion, ought first to be pulled out and cured▪ then will strength, health and beauty follow in all parts. It is poverty, tenuity and despaire that commonly tempts Ministers, that are conscious to their neglected and unrewarded abilities, to be ei∣ther factious and popular, or debauched and discontent. This Church had fared much better if some Ministers bellies had been fuller. Some were ready to flatter any factious spirit that kept but a good Table, and would feed them without an affront: others having an envy at some of their brethrens and Fathers preferments were ready to turne all to confusion; just as Josephs brethren resolved to make him away, because of his gay coate and his dreames of honor. Men are then most willing to be quiet when they are at their ease. There was scarce one Minister that had any dignity or Church-pre∣ferment, yea or a good Living in England, that was either forward or fomenting of our late troubles upon a Religious account. Men that have most wool on their backs will be most wary of the briars, and most obedient to Lawes, both Civill and Ecclesiasti∣call.

As to the relief of Church-livings, much might in a few yeares be done, if the work were once well begun by publick advise and con∣sent; partly by buying in of Impropriations, which are usually little improvements to any Gentlemens Estates, and I believe no great cordiall to their consciences, especially while they see the ne∣cessities to which poor Vicars and Stipendiary Incumbents are driven, besides the sorry provision that is made for poor peoples soules in those Livings, where there is scarce bran enough left to make aloafe of bread for the Priest, or a cake for the Prophet. Some advantage might be further made by uniting two or three little Livings that are contiguous or neerly adjacent; it being no sacriledge for two sixpences or three groates to give a good shilling to the Temple. Much help also might be by abolishing all injurious and defrauding customes, which ought not to prejudice Gods right, or the Churches Dues. Nor would it be a small comfort to Ministers moderate Li∣vings, if their rights and dues by Law or Custome were once so va∣lued and stated by an equable rate in every parish, that there might be a power in some officer, as in other parish-rates, to levy them as they were setled and due, without any further vexatious and charge∣able suites at Law.

For if the Labourer be worthy of his hire, it is but just he should

have it, without spending one half of it and much time to get the other; yea in most cases the charge of a suite at Law comes to more than that is worth which is detained. I know some petty Lawyers and progging Atturnies will not favour this motion, thinking it will take grist from their Mills; but such of them as are pious, just, and generous Christians, will as readily vote for and advance such an Act for setling Ministers rights, as they did that for treble dammages. Last of all, it would be an act of great ease and favour, if Ministers might be ex••mpted in part from publick taxes and Town Charges, or at least be rated as for Goods, and not for Lands.

Certainly these and such like as just as pious projects were not hard to be executed, as well as invented, if men had as quick a sense of their soules interests as of those which concern their Estates: Grea∣ter matters by far have been done of late yeares, with far greater expense and far lesse benefit to the Nation. The value of one yeares tax laid in for a stock or foundation, together with the additions of private bounty (which I am confident would be cheerfully cast into this Treasury or Exchequer of the Church) would in a few yeares do this great work; I meane purchase in Impropriations, which the Learned and pious Bishop Bedel calls Badges of Babylons captivity, and plain Church-Robberies, in his Sermon on Rev. 17.18. lately set out by Dr Barnard. This Redemption should begin there where is most need. We know that small stock, which was intrusted in the late Kings daies to some Feoffees for this use, had so attractive a spi∣rit and diffusive an influence in England, that I believe by this time the work had been much advanced, if not well-nigh finished, in all probability, if it had been begun, carried on and nourished by as much publick favour as it deserved in the design, if it was without any leven of faction, sincerely to Gods glory, to this Churches good, and the Nations both honor and happinesse; which will never so much thrive by the vast charges of any domestick or forraigne war, as it would by one such noble benevolence and contribution, which would very much set the Reformed Religion on floate again, which every where (now) toucheth ground, by reason of the low estate either of many Ministers, who have small and killing Livings with great Charges, or of the poor people, who must needs have leane and starving preaching: yea some people have no Ministers at all, others as good or worse then none; men whose sordid lives con∣fute all that little they do or can preach, which God knowes is very little, and little worth, full of froth and vapour, if they aime to make up their abilities with popularity, or very flat and dead, while they are at best very small, and run very low in their preaching, praying and living. And all this misery for want of such ingenu∣ous meanes as should invite, entertaine, encourage and oblige a Mi∣nister to be able, carefull and painfull among them; which is now more necessary than heretofore, because the fashion we see is to have all duties exposed to and performed by Ministers private abilities and personall sufficiencies, which are not to be obtained, nor maintained, nor encreased at cheap rates.

But this great and good work, so much to the honor, stability and advantage of the Reformed Religion, as it would be infinitely to the regret of the Romane party, who are glad with exceeding great joy to see the Reformed, Learned and Renowned Clergy of England thus foyled and cast down to the ground, licking the dust of mens feet, and trampled under foot; so it is a mercy which Satan hath hitherto envyed and hindred to this Church and Nation by Gods permission, who hath hitherto thought fit to deny such a blessing both to Ministers and people, from whom he hath suffered the po∣licies and passions of men, in order to save their purses, of late to take away almost all that ancient Ecclesiasticall patrimony or dowry of Estate and honor, which was long agoe given to maintain the dignity and authority of this Churches Ministry and Government in the persons of its Ecclesiasticall Governours, Bishops and others of the dignified Clergy; who, I think, might very well deserve as good salaries as any Major Generalls, Colonels and Captaines, being no lesse both usefull and necessary for the eutaxy or good or∣dering of the spirituall Militia in the Church, than those are for the secular Militia in the state, if they were as duly impowered, payed and encouraged as the others are.

Nor do I doubt but if ever this Nation be so happy as to know its greatest defects and miseries in this point, and heartily to resolve the speedy applying of meet remedies to them, it will be so wise and worthy, so just and generous, as to find out waies not onely to pro∣vide a setled competency for all competent Preachers, but also to an∣nex some comely and honorary reward to the eminency of those who shall be fit to be used and owned as chief Presidents, Moderators and Governours, that is, Bishops in the Church; without which all Religious polity will be as a body without sinewes: For Rulers without some remarques of estate and respect upon them, will be like veines without blood or spirits. I have heard there are yet some such frag∣ments remaining of the Bishops and Cathedrall Lands unsold, which might serve in this case to good use.* 1.98 Theodoret tells us that Constan∣tine the Great gave provision of Corne out of the Imperiall Grana∣ries to Christian Bishops, the better to sustaine their dignity; which allowance Julian the Apostate took away from them, but following Christian Emperours restored to them. That great and witty en∣gine of Antichristian policy (Julian) well knew that neither the Po∣lity, Order and Government of the Church, nor yet Christian Re∣ligion it self in peacefull and plentifull times, can thrive, increase or prevaile among the generality of mankind, if it be not either loved or reverenced; neither of which it can be, if it be not publickly valued; valued it cannot appeare to them, when they see the chief dispensers of it despised; despised of necessity they must be, if either their spi∣rituall and sacred Authority be doubted and denyed, or their civill condition be either necessitous or no way conspicuous: which posture will soon give great advantages to any contrary party and faction, never so deformed with error and superstition, against all pretentions

that may be brought of such reformation as shall end in the begge∣rie and desolations, in the disorders and distresses of its chief Prea∣chers and Professors. Under which burdens of poverty and disgrace Reformed Religion and its able Ministry wil soon decay and moulder away to nothing, while poverty and contempt shall be on this side, but plenty with honor shall attend the deformities of its ene∣mies.

I know there have been of late some petty projects offered by men of wary and thrifty piety, to levell greater Livings, and to make such augmentations to one Minister as shall gripe and grieve another; so robbing Peter to enrich Paul: But (alas) so grand and heroick a work is not to be done any way except by publick munificence, either of restitution and donation, or redemption & purchase; which may redeem the long captive Livings from Papal Appropriations, Regal Confiscations and Lay••Impropriations, which have a long time detained them from those Religious uses and ends for which they were at first by God de∣signed, and by man devoted, which was the comfortable subsistence of preaching Ministers, that they might help both to save the soules and to relieve the bodily necessities of poor Christians; who will never learne or value true Religion very much, when they see the preacher one of the poorest men in the parish, jealous that when he dyeth, the parish must be charged with his poor wife and children. Alas, Ministers are sad Pastors of soules when they want food for their own bodies; they are pittifull Rulers of Christs flock, who are in worse case than ordinary poor shepherds, who have their scrip as well their crook, and something in their bag to relieve, as well as in their hand to discipline their sheep, and defend themselves.

But I leave this (to many men unwelcome) consideration of Mi∣nisters maintenance, either as governing or governed, to the wisdome of those who have largest hearts, purest consciences, and liberallest hands: None but such will lay to heart so great a concerne as this is for Gods glory, Christs honor, and the good of souls. For other wretches, I know how their penurious, covetous and sacrilegious pulse doth beat; they are in nothing more envious and jealous: tis equally harsh and odious to them to heare of any thing to be gi∣ven or restored to the Church, being much more sensible of any damage and injury done to their private purses and Estates, than of such publick detriments and depressions as cloud the glory of their God and Saviour, eclipse the honor of this Church and State, vilifie and, upon the point, nullifie the dignity of the Ministry, and prostitute the soules of poor people for which Christ hath died to ignorance and Atheisme, to licenciousnesse and hypocrisie; it be∣ing more with many men to save a penny than to save a soul, more willing to spare a sound tooth out of their heads, than one pound or shilling to advance Religion: they are for a cheap heaven or none; so willing they are to perish with their money, rather than live by lightning the ship a little.

CHAP. XVIII.

AFter the foundations of a true Christian Ministry are thus laid both for its Being,* 1.99 which consists in reall abilities discovered, and in valid Authority conferred after the most venerable, Catholick and authentick custome of the Church,* 1.100 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,* 1.101 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,

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.

* 1.102Certainly 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 〉〈 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

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,* 1.103 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 〉〈 in non-Latin alphabet 〉, a Church, or House of the Lord.

Next these in order, degree and office were Presbyters, that is,* 1.104 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,* 1.105 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

sort of Bishops) but for confirming those who had in infancy been baptized,* 1.106 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,* 1.107 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,* 1.108 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

or Arch-Bishops, Primates and Patriarchs (ad conser∣vandam disciplinam, as * 1.109 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) 1.110 St. Jerom ob∣serves) had exemplified in the ancient Church of the Jewes, and di∣rected us to (as (b) 1.111 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) 1.112 Beza glossing on St. Jerom confesseth) to that one (〈 in non-Latin alphabet 〉〈 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) 1.113 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

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

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,* 1.114 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. * 1.115 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

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,* 1.116 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

Beza expresseth it (in the happy State of England,* 1.117) 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;* 1.118 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

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,* 1.119 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

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,* 1.120 (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

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,* 1.121 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

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.

CHAP. XIX.

THere are severall grand pleas in behalf of Primitive and Catholick Episcopacy,* 1.122 which I here crave leave to produce and urge in a way different from other mens pens, before all Learned, Godly and Consci∣encious Christians, Ministers and others; not onely in order to relieve oppressed Episcopacy, but also to re∣duce them to an happy reconciliation, and this Church to the state of a setled and uniform Reformation or Religion, which will hardly ever be obtained in England by the violent and partiall exclusion of the ancient Rights, pristine Power and evident priviledges of Episco∣pacy, unlesse the Antiepiscopall parties can take care to burn or smother all Monuments of true Antiquity, or to banish all excellent books, ancient and modern, which have asserted it, or at least forbid their new seminaries and all Scholars the reading of them. If they cannot rid the world of these bookes, then they must make some sharp Index expurgatorius, which shall blot out the words of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Episcopus, Antistes, Praepositus, summus Sacerdos, Pastor, Pater, with those of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ••aterni∣tas, Eminentia, Dignitas, Sanctitas, Authoritas, and other like expressi∣ons, setting forth the eminent dignity and ancient authority of Epis∣copacy in all Churches; which expressions are so frequent and conspi∣cuous in all Ecclesiastick writers, Greek and Latin, that the starres in the firmament are not more numerous or more illustrious in a clear night, or the Sun-beames shining at bright noon.

The Native, Primitive, Apostolick, Catholick and Divine splen∣dor of Episcopacy cannot be eclipsed, without darkning the faces of all Churches and all Christians. Nor in effect will it ever be done, unlesse its implacable enemies can take care by their cunning activity, that none shall be Students, or Preachers, or Professors of Christianity, or of true Divinity in England, but such as will be content first to be blinded and hoodwinckt as to all knowledge of Antiquity; next, that their Disciples shall take the measures of their Religion, Ordination, Church-order, Ecclesiasticall Jurisdiction and Christian Communion, not from Jerusalem, or Antioch, or Ephesus, or old Rome, or any other famous, Catholick, Primitive Churches, (which were all under Episcopall inspection, and in its Communion) but from Geneva, Francfort, Amsterdam, Arnheim, or Edenbrough; and this since they have pretended (of later yeares) to be wiser

than their Teachers and first Founders in Christianity, grown more Eagle-ey'd in Church-affaires than all Antiquity, and all Churches in the world: whose constant consent and Catholick Testimony in the point of Episcopacy, as an Apostolick institution, custome and succession, is (I conceive) as much to be credited for the certainty and fidelity of it, as it is for the Scripture-Canon received, preserved and delivered to us, or for the two Sacraments to be used, or for the Lords day to be observed, or for Presbytery it self, or for any ordain∣ed Ministry distinct and authoritative: for none of these, as to the Historick and Catholick attestation of them, is more ancient or more evident than Episcopacy. Sure, if the ancient Church were faithfull in all other things of universal use and reception, it is not to be suspected as to this great depositum of Ecclesiastick Order for gubernative Power, Authority and Jurisdiction, in what hands it was setled and deposi∣ted for the Churches future peace and constant good Government to all posterity; it being equally impertinent to affirm, first, that Church-Government and Governours were needlesse for the Church, or that it was not ordered by the Apostles, (that is, by the Spirit and wisdome of Christ,) or that it is arbitrary and mutable every year, as men have a mind to novelty and sedition, or lastly, that those holy men who immediately succeeded the Apostles did vary from their rule and prescription, changing Presbytery or Inde∣pendency into a Presidentiall or Episcopall primacy; which is a thing incredible, considering the purity, exactness, and holy pertinacy of Primitive Churches, as to what was of Apostolicall Tradition, as Tertullian rarely expresseth it in his book of Prescription against He∣resies.

* 1.123So that my first pregnant consideration, perswading you (O wor∣thy Gentlemen, with my brethren of the Ministry, and all my religious Countrymen) to look upon right Episcopacy with a more propitious and favourable eye, is taken from the great credit and just veneration which is due to Antiquity, there where we find a Primitive practise and Catholick consent; and this not onely no way contrary to or diverse from, but most consonant and every way agreeable to the mind of Christ and the wisdome of God, which the Church hath de∣livered to us in the holy Scriptures. It is not to be doubted but the streame of Christianity ran clearest, the neerer it was to the Aposto∣lick fountaines, as in purity of Doctrine, and simplicity of Devotion, so in the Discipline, Order and Government of the Church, as to that power and authority which is meet in all offices and Ministrations. Who can deny that the Primitive Churches and Pastors best under∣stood the appointments of Christ and his Apostles in this point of Go∣vernment, as in all things else, when they had such an anointing of the Spirit and Truth to teach them how to constitute and govern all Churches,* 1.124 as needed not any Presbyterian or Independent Tutors to teach them new modes? who are, as Irenaeus speaks of some Inno∣vators in his time, much younger than those Bishops who were the successors of the Apostles; who as they could not possibly be

ignorant of the Apostolick appointment, so, nor probably could they be so impertinent, as presently to alter it even in the first Cen∣tury, while some Apostles or Apostolick men were yet living, and not onely preaching as Presbyters, but so ruling as Presidents or Bishops among them and above them, that they were far enough from the Incubus of popularity, or the Polypus of parity, among Mini∣sters: Both which methods must have left the enlarged and nume∣rous Churches of Christ either Acephalists, confused without any head, or Polycephalists, burdened with many heads, and divided into infinite fragments, far enough from any such influence and autority, God knows, as was capable to preserve such large combinations of Churches as then and after were combined, in any regular order, subordination and communion, wherein primitive Churches (as in all other things) most excelled; being furthest from any such distra∣ctions, defectivenesse or deformities, as are monstrous in Christianity, because most contrary to those constant proportions of Modesty, Humility, Order, Wisdom, Peace, Unity and Polity, which God hath set before all sober men, and specially wise Christians, both in reason and religion, in the systeme of all bodies natural or social, in all communities civil and military, oeconomick or politick, yea in all magistracies or eminencies, which are either paternal, fraternal, or despotical. In the ordering of all which there ever is and must be some Parent or Elder brother, or Master, or Chieftane, or Superiour, or Commander, who in a kind of Episcopacy over-see and over-rule those that are under their several charges, and within the several combinations: which order strictly established by God in his ancient Church of the Jews, can never be made to appear either as Paradox or Heterodox from the wisdom and will of God in the several families, fraternities or polities of his Christian Church; nor may it be thought that in this Christ suffered his Church to erre a Catholick error, which in all things else he ever preserved (according to his promise) from all general defection. Can it then seem other then Juvenility, Peevishness, Partiality, Pride, Petulancy, Love of no∣velty, and factious inclination, or some other impotent passion, (which may, as diseases, be sometime too popular, prevalent and Epidemick among Christians) so grosly to blemish, suspect, despise and discredit (as some do) the veracity and fidelity of the Church of Christ, in the point of Catholick Episcopacy, as most ancient and ve∣nerable? which is indeed, and ever was, both used and esteem∣ed as he onely crown and completion of all well-governed Chur∣ches, as in latter, so in primitive times; before whose gray head and reverent age it well becomes such Novices as we are to rise up and pay a due respect.

Since (then) presidential or paternal Episcopacy is (beyond all cavil or dispute) the elder Brother by far to Presbytery or Independency;* 1.125 since it had possession, as in all other, so in these British Churches (of which Tertullian, who lived in the second Century after Christ, makes mention) from the first Constitution of them in their just propor∣tions

(which St. Jerom calls Adultas ecclesias, adult or full-grown Churches,* 1.126 which had attained their due stature and dimensions;) since the quiet possession and long prescription of fifteen or sixteen hundred yeares, is a valid title in justice, and invincible prejudice against all novell pretenders, and violent disseisors of Episcopacy; it were but modest and ingenuous, reasonable and religious, equall and charita∣ble, for all Ministers and others of any Learning, Worth and Honesty (as many I hope are of all sides) to make some handsome, if not re∣tractations, yet retrogradations and returnes toward this Apostolick and Catholick, Ancient and Primitive Episcopacy.

O How well would it become Presbyterians and Independents, that have a due sense of things comely, honest, praise-worthy and honora∣ble, in stead of making up their new Associations, which is but a marri∣age or medly of Presbytery and Independency, to offer, or receive some faire offers and fraternall proposalls, in order to an happy accommoda∣tion with those Learned and worthy men, who are still firme to the Episcopall interests and just Authority, as Ancient, Primitive and Catholick; which are not to be slighted by any men of Learning and Worth, however the Cause may be more afflicted, and the men lesse favoured at present?

It ill becomes any Grave, Godly and ingenuous men, still to take those poor advantages against Episcopacy which arise from popu∣lar ignorance, vulgar prejudices or covetous jealousies; much lesse from the plebeian petulancies used against all Bishops, and the undeserved depressions faln on many Episcopall Divines, over whom disdainful∣ly to triumph, and with a kind of scorne to crow and insult, is both base and barbarous: nor is it much more ingenuous, to pass them by with a supercilious silence and neglect; which I see some new ma∣sters affect to do, counting them all as unsavoury salt, not fit to be gathered from those Dung-hills on which they have been cast, (God knows, not for want of savour in themselves, but of favour from others.) A third sort there are of Associaters, who that they might seem more civil and candid to Episcopacy, and to Episcopal Ministers, of whose worth they are convinced as much as of their sustained injuries, have sometime (yet not without the strictures of some brow and glorying) invited them to joyne with them, that is, to subscribe and submit to their new Associations. For in these (as the designe and Opera is laid) those men whose judgement and conscience hath most confined and confirmed them to Episcopacy, must either as Cy∣phers signifie nothing, and when they convene, but sit still and say nothing, (being onely tame Spectators of other mens rare activities, who would fain Christen their Presbytery and Independency with some drops and sprincklings of Episcopacy, and so have some Episco∣pall Divines as Gossips to their new Births;) or else they must first as good as openly renounce Episcopacy, and desert their former both opinion, Ordination and station in the Church as Christians and as Ministers; next, they must admit the rare and new invention of a particular Church-Covenant, as they call it, or an incorporating en∣gagement,

by word or subscription, contrary to what they formerly had explicitely passed to this Church and its Government in their ordi∣nation and subscription, yea and beyond that Baptismall Covenant, which every Christian professor ownes as the badg or bond of his admission into Communion with Christ and his Church, both Ca∣tholick and congregationall, generall and particular. This (it seemes) must now not at all be owned, or slighted, nulled and forgotten by the superfetation of a new form of Christian confederation more solemn, sacred and obliging (as they fancy) to Christian duties, than that was, which was solemnly made in the presence of the congrega∣tion, ratified in the blood of Jesus Christ, and testified in the Name of the Father, Son and Holy Ghost: yea and after this the poor Epis∣copall Divines, if they will gently comply, and for feare Associate, must quietly permit either the community of the people, or the pa∣rity of the Presbyters (in their severall lesser bodies and congregati∣ons, or in their greater classes and conventions) to challenge to themselves the plenary, sole, absolute, perfect and unappealable power of not onely ordination, which of old they never had, as St. Jerom confesseth, but of all Ecclesiasticall Jurisdiction and Disci∣pline, and this under the conduct and auspicious management of one∣ly some Diurnall Dictator, some temporary prolocutor, or extempora∣ry moderator, who is (forsooth) to have the Image of a superficiall Bi∣shop, and the shadow of a short-liv'd superintendent; a thing meerly occasional and unauthoritative as to any office or power inherent in him, or of right to be challenged or exercised by him, enjoying one∣ly an horary, arbitrary and humane presidency, for fashion and civility sake, without any Ecclesiasticall, eminent or constant Authority residing in him as derived from Christ, the Apostles or their succes∣sors, or any Churches custome, designation and consent in former times.

Such as was ever committed to, owned in, and used by the Bishops of the Church, as regularly succeeding to the Apostles in that ordinary eminency of power, which was necessary to keep both Presbyters and all Christian people and Churches good Order, Peace and Unity; which blessings they never more enjoyed, or more happily, than under a right Episcopacy.

Whose cause, however of later yeares it hath been run down and trampled in a hurry under foot by some men in England, Scotland and Ireland; yet hath it suffered no reall diminution as to the true Ho∣nor of its Apostolick Authority, its Primitive Antiquity, its Catholick succession, its high descent, and its holy Originall: which was never denyed or much disputed by any men of any considerable Learning and Piety, till these later Dog-dayes, in which not onely some single Stars of nebulous and dubious light, but whole Constellations of them, like Sirius or the Canicular Juncto (erected under the new name and figuration of Smectymnuus, to calculate the Nativity of a new Re∣formation) became Lords of the Ascendent; being filled, contrary to their former Conformity and declared submission, with a very un∣benigne,

that I say not malignant, influence, not only against Episcopa∣cy, but in effect against the whole visible Constitution of this Church, in which (as Goods in a sunk ship) all things are much wasted and abased by the ruine of Episcopacy. Their destructive fires (kindled from the colder parts of this Island) first flamed into strange Logoma∣chies, thredbare cavillings, and triviall strifes about Words and Names; as if after sixteen hundred years, all the Christians and Mi∣nisters of England, its Princes and Parliaments, its Synods and Councels, yea all the Christian world elsewhere, were to be Cate∣chized by a few petty Presbyters (in comparison) and their Scot-English Assembly, what the names of Bishop and Presbyter, of Pastor and Teacher, of Elder and Ruler, of Helps and Governments, of Apostle and Evangelist, of Ecclesiastical Stars and Angels did mean: which not onely all Writers, but all times and practises of all Churches had sufficiently interpreted, and cleared from the first promiscuous use of some general names (which called the chief Apostles Prophets, Evangelists, Bishops, Presbyters, Elders, Ministers and Deacons too; in whose offices, authorities and duties, there were real and great differences) to more proper and peculiar distinctions, according to the several ranks, degrees, orders, offices and powers then esta∣blished in the Church.

After the Squibbs and Crackers of paper had been lighted, and cast in the face of venerable Episcopacy, at last (as the manner is) things came to dreadful Chiromachies, such scufflings and fightings with hands and arms of flesh against that Government, (which is as the Ancient of dayes) that they looked more like that Gigantomachy, the Giants assaulting Heaven and the Gods, than that Good fight of faith, which ought to contend earnestly onely for that which was once uni∣formly delivered to all true Saints, and received by all true Churches of Christ, in doctrine, order and government: among whom all lesser disputations and differences circumstantial (rising among good Chri∣stians) were wont to be fairly debated and determined in lawful Assemblies, in Ecclesiastical Synods, and National or general Coun∣cils; from which Christian and Orthodox Bishops were never either terrified or excluded, but principally called and admitted as the chief Fathers of those holy Oeconomies or Christian Polities: Nor was Episcopacy ever condemned by any of those Councils, Synods or As∣semblies in any Age of the Church; much less was it ejected and ex∣tirpated as uselesse, unlawful and abominable, no not by any Synods and confessions of any Protestant and reformed Churches of note; notwithstanding they could not conveniently enioy the blessing of it, (for so they accounted it) either by reason of the petulancy of people, or the impatience of civil Magistrates, or the Sacrilegious hu∣mours and designes of all against the Clergy.

After all these prepossessions and just presumptions thus challen∣ged to the cause and state of Episcopacy, in point of its venerable and undeniable Antiquity, I cannot but offer to its still scrupulous or implacable Adversaries these following Quaeres.

1. How sad (I beseech you) and wretched, how confounded and astonished must the awakened Consciences of those men be, who have been the chief Authors and Fautors of our late troubles, variati∣ons and miseries, chiefly upon the account of their Antiepiscopal Antipathies, if after all these combustions, perturbations and plunder∣ings of Religion, which have rather pleased mens private passions and opinions, than any way profited the publick welfare of this Church or State; if (I say) these great sticklers against Episco∣pacy should be either grosly mistaken, or malitiously perverted from the right path, that good old way, of which former Ages can better inform us, then those that are but of yesterday, and can know no∣thing but by their light?

2. What if it should be as true, as it is most probable (because gene∣rally so believed in all Ages, parts and places of the Church) that the cause of Primitive Episcopacy is indeed the cause of God, of Christ, and of the whole Church; the cause of all the Apostles, of all Primitive Bishops their immediate successors, yea the cause of all true Presby∣ters and all true Christians; a cause in which the glory of God, the wisdome of Christ, the honor of the Apostles, the fidelity of their successors, the credit of the Church Catholick, the comfort and au∣thority of all true Ministers, the surest test and Character of due Ordination, the peace and unity of all good Christians, are bound up and mainly concerned?

3. What if these new masters, these sharp censors and imperi∣ous dictators, (whom perhaps not Piety so much as Policy, not Re∣ligion but Reason of State, not reforming severities, but needlesse jealousies and imaginary necessities, have put upon such violent stick∣lings against Episcopacy, and reprobating all worthy Bishops) what if they have been deceived themselves and deceivers of others in that point? which is much more veniall to think and say of the very best of them, than to passe any such censure or suspicion of error or igno∣rance upon all Churches, even in their purest and Primitive Anti∣quity, when one spark of Martyrly zeal, which was as holy fire from Gods Altar, had more divine light and heat in it, than all the blazes and flashes of Moderne Zelotry.

4. I do in all Christian candor demand of the severest Presbyte∣rian and sharpest Independent, whether, when they ask of the gene∣rations of old, and enquire of all Ages from the beginning of Christian Churches, whether ever they find any Christians or congregations at any time either Christening or Churching themselves, either by their own vote, choise and authority, or by separating from their ordained Presbyters and Bishops, which were sound in the faith, and regular in their administrations, who had duly taught, baptized, confirmed and ruled them in the Lord. When did any Presbyters or Ministers ever pretend to ordaine themselves or one another without some Apostle or Bishop? When, where, and by whom was the first Schisme, Rupture or Chasme of Ecclesiasticall parity, as to Mission and Com∣mission, begun? When and where was the first intrusion or encroach∣ment

upon the pretended authority of Presbytery made by Episcopacy? Did not all Presbyters owe & ever own their legitimate birth & breed∣ing to their respective Bishops? whose Authority was ever as much a∣bove meer Presbyters in degree and office, as it was before them in the order of nature and causality, no lesse than in time and antiquity.

5. If (then) all the novel presumptions, pretentions and objections of either Presbytery or Independency against Primitive, Catholick, and Apostolick Episcopacy, should in earnest be nothing but passionate, false and frivolous mistakes, arising from ignorance and error, car∣ried on by envy and arrogancy in many men; O what needlesse troubles, what heedlesse angers, what inordinate furies, what dreadfull disorders must they all this while have been guilty of? what cause∣lesse contentions, innovations, confusions, vastations, have they brought into the Churches of Christ? what cruell and uncharitable conten∣tions have they raised, as elsewhere, so in this famous and flourishing Church of England? without any just cause, God knowes, and be∣yond the merits of Episcopacy, even in its greatest defects, declina∣tions and deformities; to which as all holy Institutions may in time be subject, so they ought to be humbly, wisely and moderately re∣formed by the prayers, teares, counsels, honest and orderly endea∣vours of all sober Christians, of all sorts and sizes, in their places and stations, with due regard to the first pattern and originall.

But certainly, as the whole order and office of Presbytery, (which may have had its personall depravations also) so the ancient and venerable Authority of Episcopacy, as to its Primitive Institution and Catholick succession, ought not on any hand to be utterly ruined, rased and extirpated root and branch, by any tumultuary rashnesse or popular precipitancy; which can never become any Church of Christ, or any wise and godly Christians: nor can such methods of sharp and soure Reformations ever end in the peace or comfort of good men; who, (if they find themselves guilty of excesses, so dan∣gerous and destructive to the true Church, true Religion and true Reformation) have nothing lesse to do than to persevere in their extravagancies, or pertinaciously to assert their former transports: yea they have nothing more to do speedily and conscienciously, than humbly to recant, seriously to repent, and effectually to amend, as much as lies in their power, the affronts and assaults, the breaches and wasts they have made of the Churches Peace and Unity, Power and Authority, by returning to that duty which they owe to God, and that obedience they owe to their spirituall Governours, and that reverence which they owe to uniform antiquity; which so fully commends the presidentiall authority of Apostolicall and Primitive Episcopacy. Their first errors may be weaknesse, but their obstina∣cy must needs be wickednesse; who still sin when they are convinced, silenced and afflicted.

6. What if after all this dust and noyse, which hath so blinded and deafned the eyes and eares of many Presbyters and people, that they cannot and will not see the Truth and Testimony of Antiquity,

(which is no lesse cleare for the presidentiall authority and eminency of Episcopacy, than for the subordination, counsel and assistance of Presbytery) what if it should be the mind of God, the order and In∣stitution of Jesus Christ, the designation and direction of his bles∣sed Spirit, evidently signified and setled in and by the blessed Apostles, in all Primitive Churches, and so continued to this day, accor∣ding to the measures of Divine Wisdome and Order, (though not without mixtures of humane infirmities and disorders, incident to all holy Institutions?)

7. What if after all these seditious and schismaticall distempers in Ministers and people, the Lord should say to these refractory and irreconcilable spirits against Episcopacy, as he did to the Jewes when they revolted from Samuels Government,* 1.127 They have not rejected you (O my faithfull servants the Bishops, whom I have constituted and used in all ages as vigilant Over-seers, and wise Rulers of my flock,) but they have rejected me? who in this point of Episcopacy, have so sufficiently declared my will and pleasure to all the world, that no Church was ever ignorant of it, or varied from it, being manifested from heaven, First, in the evident instances of divine wisdome, among the Jewish Church and Priests; yea as it is an orderly and guber∣native method in all societies, where right reason, and so true Reli∣gion, necessarily command and commend superiority and subjection: Secondly, in the paterne and Rules of Ecclesiasticall Polity, set down by my Son Jesus Christ, and followed by his Apostles, who setled all Churches in such an orderly subordination: Thirdly, in the con∣stant custome and Catholick testimony of all succeeding Churches, whose joynt suffrages and uniform practises in cases of any darkness, dispute or difficulty (where Scripture-precepts may seem lesse clear and explicite) ought by all sober Christians to be esteemed as the safest measures of conscience, and surest rule of religious observance, especially as to things of outward Polity, Order and Government; nor may any novel inventions or pretentions never so specious be put into the balance against the Authority of the Catholick Church, which is the pillar and ground of Truth,* 1.128 the great Directory of Eccle∣siasticall prudence and practise.

8. What if the Great God of order, peace and truth, (as well as so many learned and godly men, so many famous and flourishing Chur∣ches in all Ages) should by beating or scaring men from their popular prejudices, pitiful subterfuges, and sinister designes, thus mightily plead the cause of true Episcopacy, against all those who have spoken and done so many perverse things against that excellent government? What if he should by some powerful means rebuke their confiden∣ces, as he did Job's? justly demanding of these Destroyers, Where is that Wisdom, that Modesty, that Gentleness, that Charity, that Moderation, that Humility, that Gravity and Christian Caution which became godly men to their betters, to such a Church and to such worthy Bishops as were the Governours of it under God and the King? Could you be ignorant of the learning, graces, virtues,

merits and worth which were in Bishops, suitable to their lawful Au∣tority? Did you not know, and with some repining see, how justly they were preferred before Presbyters and People, as every way fittest to be over and above them? Are these immoderations and injuries the wayes of true Religion and Reformation? Can there be true piety without charity, yea without equity or pitty? If evil men are not to be injured, much less good men, good Ministers, and least of all good Bishops, which were not wanting among you.

May not thus the lightnings of Gods rebukes be clearly seen, and the terrors of his thunders be justly heard, and the blastings of his displeasure be felt, by all the unjust, tumultuary, malicious and implacable enemies of venerable Episcopacy? Methinks I hear the Divine Majesty thus uttering his glorious voice against them:

* 1.129O foolish People! O unthankful Nation! O degenerous Christians or deformed Church, not worthy to be beloved of God, or happily governed by wise men! Do you thus requite the Lord, and thus despise all the ancient Churches of Christ, by forsaking, yea reject∣ing your own mercies and happiness? Is it a small thing that you have broken through all Laws, and the arm of mans civil authority, but will you also contend against the power of God, and the wis∣dom of Christ? whose out-stretched arm in the way of Episcopacy hath been in all Ages a defence and refuge to his Church. Should you, beyond the boldnesse of Balaam, dare to curse what God hath not cursed, or to defie what God hath not defied, but signally owned with his blessing in all Ages and Churches?

In seeing do you not see, and in reading do you not understand, the constant methods of Gods guiding and governing both this and all other Christian Churches? How hath a novel zeal, but not ac∣cording to knowledge, blinded your minds? Who called the first Apostles to be chief Bishops over all Churches?* 1.130 Who supplied the Apostasie of Judas by the Election of Matthias to his Episcopacy? Upon whom did the power of the Holy Ghost first come? Who pla∣ced Bishops immediately after them in all completed Churches through the world? What planted, preserved, united and refor∣med them, but that Apostolical, that is, the Episcopal autority, assisted by such Presbyters, whom they ordained to part of the Office, Labour, Honour and Ministry? Who were the chief Cham∣pions of the Gospel, but the venerable Bishops in all Ages? Who were the most resolute Confessors? holy Bishops: Who the most glorious Martyrs? excellent Bishops: Who were the most Learned and Valiant Asserters of the Orthodox faith, Primitive pu∣rity, sanctity, order and harmony, becoming Christian Churches, but admirable Bishops? Who were counted the prime Starres in the hand of Christ?* 1.131 Who were called by way of eminency Angels by him, but the chief Presidents and Bishops of the seven Churches?

To whom was Divine Power first given and after derived,

not onely to teach and feed, but to ordain Presbyters and Deacons, also to rebuke, rule and govern both Presbyters, Deacons and People, (as St. Paul enjoynes) but to holy Bishops, in the persons and patterns of Timothy and Titus, Archippus and others, whose Authority as such, no man ought to despise?* 1.132 Who were they that wounded and destroyed the Great Behemoth and Leviathans of prodigious errors and spreading heresies in the four first Centuries, but incompara∣ble Bishops, such as were Irenaeus, Athanasius, Epiphanius, Au∣gustine, Ambrose, Hilary, Prosper, both the Cyrils, the Basils, the Gregories and others? Who quenched the wild-fires of Schisme and faction among Christian people and Ministers, but excellent Bishops, such as Clemens, Ignatius, Cyprian, both the Dionysiu's, Austin, Optatus, Fulgentius and others? By whose sweat and blood, next after the Apostles, were the plantations and necessary Reformations of Churches watered and weeded, but by the vigi∣lancy and industry of worthy Bishops, both in their single capa∣city and in their joynt Synods or Councills? wherein Bishops, as the Representatives or chief Fathers of all Churches as the families of Christ, might orderly meet, duly deliberate, and autoritatively determine, what seemed good to the Spirit of God and to them, for the Churches Purity and Peace, according to the Scriptures pre∣cept and Catholick practise. Who were those renowned Pastors and Preachers of old that mitigated the Spirits of great Princes, that converted many Nations, that baptized mighty Kings and Emperours, that advanced the Gospel beyond their Empires, and set up the Crosse of Christ above their Crownes, not in soveraign∣ty or civill power, but in the Divine Empire of Verity, Sanctity and Charity? Who moderated the Spirits and passions of persecu∣tors? Who convinced them of their errors, resolved their scruples? who condemned their sins? who terrified their consciences? and who either raised or restored them (through repentance) to the peace of Christ and his Church, but heroick, wise and invincible Bishops? Who have been the chief Luminaries in all Churches, in all Ages the Chariots and Horsemen of Israel, the prime Pillars of Pi∣ety and Peace, of Hospitality and Honour, of Order and good Government, but wise and renowned Bishops? Who furnished all Churches with fervent Prayers, devout Liturgies, convenient Ca∣techises, learned Homilies, practical Sermons, accurate Commen∣taries and excellent Epistles; with sound Decisions of Controver∣sies and Cases arising in the Church or any private Conscience? Who made up with charitable Composures all uncomfortable breach∣es and unkind differences among Christians, but pious and prudent Bishops? whose autority was ever esteemed as sacred, being ex∣perienced in all Ages to be sanative and soveraign to Religion and the Church, where they had freedom and encouragements to act as became the chief Pastors, Counsellors and Governours of the Church in all Ecclesiastick concernments.

Sure if God would have them utterly destroyed, he would not so

long have accepted such sacrifices from the hands of Bishops, both ancient and modern; nor thus mightily have pleaded the cause of Episcopacy in all Ages, and in this, both as to Gods wisdom in, and his blessing upon, that way of Church-government and Gover∣nours.

* 1.133But possibly our later Bishops (especially in England, whose cause is here chiefly pleaded) were such degenerous persons, as de∣served not to bear the name, or knew not how to use the Office of a Bishop.

* 1.134Doubtless (their Enemies being Judges) no place, no Age, no one Nation or Church in the world since the Apostles, ever exceeded the Bishops of England for piety and learning, for useful and exem∣plary vertues, of which I shall afterward give more exact account; no Church ever more happy, flourishing or prosperous, then the re∣formed Church of England was under such worthy Bishops, as some men so despitefully used. Could Bishops in this and all Churches be so blessed of God, and yet Episcopacy deserve to be so abhorred of men? Were the Evangelical labours of godly Bishops so plenti∣fully watered with the Dew of Heaven, and yet doth their function deserve to be rooted out of the Earth? If Episcopacy in its secular riches and honours must needs be destroyed, in order to confiscate the Churches Lands; yet at least primitive, though poor, Episcopacy might have been preserved: whose ancient eminency would have been both authoritative and conspicuous among good Christians, through the Clouds of such undeserved poverty. Though some men might presume to deprive Bishops of their deserved and lawful Estates, yet sure they were too bold to rob the Church of all excel∣lent and deserving Bishops, such as England ever afforded, both be∣fore and since the Reformation; which the Romish and Jesuitick po∣licies never hoped more effectually to deforme and destroy, than by helping to carry on the routing of Episcopacy. Certainly the excel∣lent Bishops of England were the greatest Eye-sore of the Pope and his Conclave; nor did they care to fight by their secret and open En∣gines against small or great Presbyters, so much as against these Pre∣lates, who had so long stood in their way. They knew, when these chief Shepherds were smitten, the Sheep would soon be scattered: nor were Papists ever more gratified than when Episcopacy was ex∣tirpated out of England. What if the God, the Lord of his Church, the Father of our Lord Jesus Christ, who hath laid the Government of it on the Shoulders of Christ Jesus, and he derived the external admi∣nistration or dispensation of it to the Apostles, and they to succeeding Bishops, as spiritual Pastors and venerable Fathers of his Church; what if he should thus plead the cause of Episcopacy, in the eminency of its Apostolical order and primitive authority, against all those that have spoken, acted and written so many peevish, spiteful, popular, partial and perverse things against it? What if he should lay to their Consciences what is visible to their and all mens eyes, the sad divi∣sions, miserable confusions, and horrid vastations of this Church and

the Reformed Religion, which have followed the destroying of harm∣lesse, honourable, ancient, venerable, useful and necessary Episcopacy? Would they not be infinitely ashamed, and mightily confounded for the new Modes which they have taken up, for the Oakes which they have chosen to over-shadow themselves,* 1.135 yea for the Briars and Brambles which they fancy as fittest to rule themselves and the Church of Christ in this Land, either by way of parity or popularity, which are not fit methods to rule their own families withall?

Will a few arbitrary precarious Presbyters, and unautoritative Preachers, or their new Associations serve their turn? Or will a few petty Congregations or Schismatizing Conventicles, here and there, scattered and scrambled together in Cities and Countries, be able to countervail the damage, or to recompence the unspeakable defects and detriments, which this Church and Nation, which all estates and degrees of Christian people have sustained, by the totall loss and overthrow of primitive Episcopacy, which was as it were smothered to death in a crowd and huddle, never legally examined or fairly con∣demned by the free and full suffrages of all estates, so as its Antiquity, worth and honour did deserve. What learned, prudent and consci∣entious Ministers, or other Christians, can be fully satisfied with those new-fashioned ordinations and ministrations of holy things, which neither they nor their Fore-fathers, nor any ancient Churches ever knew, and wherein that Divine Authority which they challenge, is so justly doubted or disputed, as by no Catholick hand or regu∣lar course committed to them?

If that Ministeriall power, which is challenged and exercised up∣on such new accounts of humane policies and later inventions, if it should really be none at all, or as weak and defective as it is dubious, for Ordination as it is for Jurisdiction; (which is very much feared and suspected by very wise and good men; especially where not want and necessity deny, but wantonnesse and wilfulnesse seek to de∣prive Christians of their true Bishop:) O how vain, how invalid, how arrogant, how insignificant must those Ministers and all their holy Ministrations appear to many Christians, who have of later years set themselves up, by a Presbyterian Commission or Popular Election, not onely without, but against their lawful Superiours; who were every way so able, so worthy, and so lawfully authorized for that office and eminency, not onely as they were ordained Pres∣byters, but as they were further consecrated Bishops, that is, placed by Christ, and appointed by the Church in an higher degree, capacity, use and exercise of Ecclesiastical power and jurisdiction, then ever was in any Presbyters? Of which eminency Episcopal as that fa∣mous Council of Nice took such care to have it continued, after the cient mode and patern of publick Election and solemn Consecration, or the Churches Benediction; so all this formality must have been very superstitious and ridiculous, if it added nothing of authority and power peculiar to them as Bishops, but onely what they formerly had re∣ceived in common as Presbyters.

Doubtless reordination, as rebaptization, to the same office and degree in the Church, was ever condemned in the Church of Christ as impious, because superfluous, a meer mockery of Religion, a taking the name of God in vaine; forbidden by the African Ca∣nons and many Councils, never practised by any but such as St. Basil the Great reports one Eustathius of Sebastia to have been, whom he calls an infamous Heretick, a notorious deserter of the Churches Catholick Communion.

If St. Chrysostome in the fourth Century had judged it enough to complete him in his Episcopall power and Authority, to have been once ordained a Presbyter,* 1.136 as he was in Antioch, where he so lived twelve yeares, sure he would not have troubled himself to have been after ordained or consecrated a Bishop by Theophilus Bishop of Alexandria and others of that order, when he was chosen to be Bi∣shop of Constantinople.

* 1.137Nor would St. Austin, (a person no lesse pious and learned, who had been ordained Presbyter by Valerius Bishop of Hippo) been or∣dained anew by Megalius Patriarch of Numidia, when he was cho∣sen to be Bishop of Hippo. In like sort was one Alexander a Presby∣ter ordained by St.* 1.138 Chrysostome to be Bishop of Bassinopolis, accor∣ding to the uniforme method of Antiquity, which judged that the Presbyters chusing, the peoples approving, and the next Bishops consecrating or blessing of the Elect Bishop, made up that complete power and eminent Authority, in which he that was formerly but a Presbyter, was now invested as a Bishop or President of any Church: which made Epiphanius brand Aerius for a mad man, and sub∣verted by the Devill (upon his discontent for being repulsed from a Bishoprick, of which he was ambitious) because he made Epis∣copacy and Presbytery (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) of equall dignity, efficacy and au∣thority;* 1.139 yet is Epiphanius often and highly commended by St. Jerom (who was but a Presbyter and lived in his Diocese some∣time) as a person (sanctae & venerabilis memoriae) of holy and hap∣py memory.

This then appearing so pregnantly to have been the judgement and practise of all Antiquity, which preferred Episcopall dignity and Authority above simple Presbytery, I do not see how learned, mo∣dest and ingenuous men can lightly esteem or actually oppose so Ancient and Catholick an order in the Church; so usefull, so neces∣sary for any Churches well-being, which is unseparable from its good Government.

Lay aside (then) passions, prejudices, partiality, love of novelty, and childish pertinacy; I cannot but hope sober men will cheerfully returne in their judgements, desires and endeavours, to correspond with Primitive and paternall Episcopacy, acknowledging the ancient Rights of it as well as the use of it to be Catholick and Apostolick, so delivered to us in all Ages and successions, not onely by Bishops, but by Presbyters and Deacons too; such as Clemens of Alexandria, Tertullian, Origen and others were: from all which wholly to vary

and recede, cannot be other than shaking, and in great part subver∣ting, the very foundations of Unity, Charity and Stability in the Catholick Church, as to its visible Order, Communion and Govern∣ment; wherein all good Christians should not so much study the temporary satisfaction of particular parties and interests, as the constant and common good of the whole Polity and Society, wherein all honest mens private concernments are best preserved by such a publick Authority as is most venerable and least dispu∣table.

What some have alledged to weaken and baffle the Catholick Antiquity of Episcopacy,* 1.140 as to its Primitive and Apostolick plan∣tation, by bastardizing all the Epistles of Ignatius, as wholly sup∣posititious, and so interpolated at best with the oft-repeated Crambes of Bishops, Presbyters and Deacons, to a kind of nauseous affectation, savouring (they say) more of later subtilty than Primitive simplicity: All this hath no weight in it, considering the high esteem was had of Ignatius in the Churches of the second and third Centuries, be∣sides what the learned Usserius and Vossius do own in their late Exa∣mens, not onely for his Martyrly constancy, but for his so holy and generous Epistles, so full of devout flames and sacred fervors of love to Christ, of Charity to his Church, and zeal for Martyrdome, that it were a thousand pitties this lukewarm Age should want the warmth of Ignatius his spirit glowing in his Epistles, such as were often owned and cited by the first Ecclesiastick Writers, St. Jerom, Eusebius and others, as genuine. Nor doth it seem so probable that any in those or after-times, which had no dispute either for or against Episcopacy, should studiously adde those frequent testimonies for it which are seen in the most unsuspected parts of Ignatius; but rather, that Holy man was directed by Gods good Spirit in his Martyrly zeal and extasies of love to Christ and the Church, to reinforce and re∣iterate, as he doth, the validity of his testimony for Order and Unity in the Church, as foreseeing the quarrels which might be about Epi∣scopacy, and that the Communion of the Church would be much dissolved, when the reverence and submission to Episcopall order and eminency should be so remitted, disputed or denied, that either Presbyters or people should run to parity and popularity, the certaine high-waies to Anarchy.

Truly Ignatius is not more frequent for the honor and eminency of Episcopacy, than for a venerable Presbytery in its due place and rank; which might make him seem lesse fulsome to some Presby∣ters, if they were not their own enemies, out of excessive transports against all Bishops. Vedelius of Geneva, who had as good a nose and quick a sent as most men, would not have so studied Ignatius his Epistles, and sifted them as he doth, if he thought them all drosse or refuse: yea he is so evicted by them, that he cannot forbear to subscribe to many of them in many places,* 1.141 yea and to such an Episcopacy as that holy Martyr joynes with the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of a ve∣nerable Presbytery; which he hardly doubts, much lesse denies, to

have been in that first Century after Christ when Ignatius wrote those Epistles,* 1.142 being Bishop of Antioch after E••odias, constituted there by Saint Peter, when he left that Church to go to others.

* 1.143Nor is there any more force in the fancies that some men draw from St. Clemens contemporary with St. Paul, who in his Epistles ownes no Bishops as distinct among or above Presbyters in the Church of Corinth, to whom he wrote that divine letter, upon occa∣sion of Schisme or Sedition risen among the Presbyters of that Church.

* 1.144Sure the enemies of Episcopacy are hardly driven to find testimo∣nies in Antiquity against it, when they are forced to wrest them out of such Writers, who were undoubtedly themselves Bishops, as Cle∣mens was in the Church of Rome, in whose person he writes that Epistle to the Corinthians, as Eusebius, St. Jerom, and all Antiquity before them do witness.* 1.145

It is true, St. Clemens then wrote, when the Name of Bishop and Presbyter were not so distinct as afterward; Episcopal eminency being either in the Apostolicall persons and power yet surviving, or conveyed under the Names of Bishops and Presbyters to lesser A∣postles and Apostolick successors,* 1.146 whom St. Clemens calls the first fruits of the Apostles, placed by them (as he saith) to be Bishops, Presbyters and Deacons in all Churches, to serve and oversee or Rule the Church according to Christian order and Ecclesiasticall come∣linesse, as the State of the Churches required. Which* 1.147 he represents by those three orders among the Jewes, which God had appointed, namely the (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) the chief Priests, the Priests and Levites: which Orders, as † 1.148 he sayes God confirmed by the mi∣racle of Aarons Rod, against the factious and seditious spirits a∣mong the Jewes; so the Apostles, foreseeing the contention that would arise about the name of Episcopacy, did place those worthy persons to be their successors, whom others in like order might fol∣low, to execute (as he expresseth) the proper ministrations and of∣fices which are to be performed in the Church, not confusedly, but by such persons and in such times and places as the Lord had appoin∣ted.

So that either the Corinthian Presbyters were then as so many par∣ticular Bishops attended onely with their Deacons in their severall Charges (which might be many and large enough in that ample City and Territory, after the Apostle St. Pauls death;) or they were still under some surviving Apostles generall care and inspection, as St. John, who yet lived in Domitians time, when Clemens wrote this E∣pistle to those Corinthian Presbyters, who possibly for want of some chief Bishop or President chosen and placed among them, thus fell into emulations and factions: which afterward were remedied by Episcopall eminency in that Church, as St. Jerom tels us. This is certaine, as no Primitive Church had more early factions and more carnall divisions, or more needed Episcopall Presidency, that is, Apo∣stolicall Authority, to represse the turbulent and contentious humors

among both people and Presbyters; so none had more eminent Bishops, among whom one was that famous Dionysius,* 1.149 whom Euse∣bius and all Antiquity so commend for a Bishop of most Primitive and Apostolick temper, full of Majesty and Humility, of Authority and Charity.

To conclude, I find no disadvantage brought against Primi∣tive Episcopacy (but much for it) by either of these most Ancient Wri∣ters, to which all others after them do so unanimously and clearly agree for asserting the Venerable Authority and Catholick Antiquity of Bishops above Presbyters, that for any man of parts to listen to the partiall, novel and pittifull allegations, which some Presbyters have made against Episcopacy and all Presidentiall Bishops, contrary to those ancient Authors, (who were most of them, yea almost all of them, of that Episcopall order in the Church) is certainly as senselesse a superstition, and as vaine a divination, as that was for which Hanni∣bal reproched Prusias King of Bithynia, when being advised by Han∣nibal to fight with the Pergamenians, he refused, because the en∣trailes of the calfe then sacrificed seemed not propitious: Sure (Sir) sayes he to the King, you cannot be well advised in your warres,* 1.150 who rather regard the entrailes of a young calf, than the Counsels of an old souldier and veterane Commander. Nor is it lesse impertinent for any sober Christian to credit the pittifull Rhapsodies or scraps for∣ced out of the Scriptures or Fathers, and corraded by a few Neote∣ricks, to wrest them against Episcopacy, and themselves too who were actually Bishops, rather than to believe that uniform concur∣rence, which makes wholly for it out of all Antiquity, as in per∣swasion, so in practise, so far, that not one person or Author, Father or Historian, Synod or Councill of any Name or Note, Worth or Eminency, can be excepted: No not St. Jerom himself, whose judgement and practise is cleare in many places for Episcopall Emi∣nency and Authority; however as a Presbyter he challenged an in∣terest, as in the Election, so in the Counsell and assistance of Pres∣byters to be joyned with Bishops, which is as prudent as ancient, and not denyed by any sober man who adheres to Primitive Episcopacy. For which St.* 1.151 Jerom himself gives so pregnant and ancient a Testi∣mony, as none clearer can be desired, in the person of St. Mark the Evangelist, who first planted and setled a Christian Church at Alex∣andria, where he died and was buried. After whom (by his advise and direction no doubt) the Presbyters of Alexandria chose Anianus as their Bishop (a man endeared to God and man,* 1.152 of admirable Piety and Charity) who (in celsiori gradu collocatus) placed and owned in a higher degree than any Presbyters, did govern that Church twenty two yeares as Bishop; whose succession continued, as St. Jerom saith, to his daies, in Dionysius and Heraclas Bishops of Alexandria. One such testimony for a ruling and unepiscopall, that is, an unruly Presbytery or Independency, (without any Bishop) would be worth considering; but is not to be found in all Antiquity.

CHAP. XX.

* 1.153MY second argument or plea, by which to reconcile so∣ber men to Apostolick, Primitive and Catholick Epis∣copacy, is from that Evangelicall temper and true Chri∣stian spirit which is in it, and was ever both owned and used by it, as to the peaceable principles and obe∣dientiall practises of all worthy Bishops and all Mini∣nisters of that subordination, in all Ages and places, toward Civill Powers and Magistrates; who both in first planting and after in re∣forming of any Church (wherein they had a chief influence,) never applyed any popular, rude and violent meanes, to set up their opi∣nions or parties any Church-way or power, any Order, Discipline or Authority: nothing pragmatick, mutinous or seditious was pray∣ed, preached or practised by them; contenting themselves with so∣ber sermons and devout prayers, with doing well cheerfully, and suf∣fering evill patiently. They never used any sinister policy or pow∣er, no fraud or force, nor any methods or engines to introduce Epis∣copacy, other than such as were necessary to bring in Christianity in the true faith and holy mysteries of it, which have ever been embarqued with, steered by, and either persecuted, or prospered, together with E∣piscopacy; whose diligence and devotion, peaceablenesse and patience, both in their Dioceses and in their Synods or Councils, assisted by Presbyters of the same adherence and Communion, hath planted, pre∣served, propagated and best restored true Religion to all Nations, by such demonstrations of meeknesse and wisdome, as were loyall, just, pure, peaceable, gentle and easie to be intreated. They never did any thing menacingly and boysterously against their Superiours, with threatnings or tumults, with sedition or hostility, with faction or partiality: They did not presently let fly bitter arrowes at the faces, hands, heads and hearts of all that refused their offers and motions; but onely shook off the dust of their feet, and quietly de∣parted, if need were, as Christ commanded his Apostles and Disci∣ples. This was and is the temper of Primitive and true Episcopacy, as to civill peace and subjection.

It is an observation not so strange as too true, that all Spirits which are Antiepiscopall are in some respects antimagistraticall, and most-what antimonarchicall: enemies to Bishops are easily enemies to all Magistrates that are not of their own straine and way. The first and great instance of which truth was and is in the Papacy, since the Bishops of Rome forsook the first humble, holy and martyrly princi∣ples of their predecessors, and challenged in Christs Name a Sove∣raignty, Monarchy and Tyranny above all Bishops; not content with a primacy of order, civility and precedency, which was ancient∣ly allowed as to other Metropolitanes, Primates and Patriarks, so principally to the Bishops of Rome: not for the honor of their first founders, St. Peter and St. Paul, nor for the renowne and orthodoxy

of the Romane Churches faith, (for these might be and were as remarkable in other Cities, as Jerusalem, where Christ in person had been, so in Antioch, &c.) but it was consented and yielded to for the secular honor and glory of that mighty City, which was as it were the confluence, summary and center of all worldly greatnesse, as the Queen of all Nations, whence all Lawes and soveraignty flow∣ed to the civilized world, and terror to the other parts that were barbarous or enemies. The Imperiall power and Majesty of that City induced all others to prefer it; and so the Bishops of all other Cities made no scruple to yield the precedency of honor and order to the Bishops of Rome, which was as lawfull as it was orderly. But when the Papall arrogancy lifted up it self above its brethren, by a Luciferi∣an height, through the subtilty and importunity of Pope Boniface, as Platina in his life tels us, he afterward sought to exalt himself above all that is called God; the Papall ambition very cunningly invading not onely the Rights of Kings and civill powers, but of the Ecclesiastick Rulers also: for the Roman policy saw that un∣lesse it got above all Bishops, it could not easily get above all Christian Princes and Magistrates, which supported the honor and freedome of each other. Then Monastick and Jesuitick flattery following pride, the Bishops of Rome must be not onely the chief Bi∣shop, but the Father, the Fountaine, the Lord, the Prince of all Bishops and all Episcopacy, indeed the onely Bishop of Divine and Apostolick Authority: all other Bishops must be as his off-sets, his Suffragans, or his Chaplaines; nothing without him, and able to do nothing as Bishops, but by a power derived from the Pope; forget∣ting the Primitive equality of all Bishops, as to their Episcopall Rights, Power and Office, which followed the parity of the Apostles as to their Apostleship, which all Antiquity with St. Cyprian, St.* 1.154 Jerom, Gregory the Great and others owned as (Unicus in solidum Episcopatus) but one Tree or source of Ecclesiasticall Authority, first rooted in Christ, afterward derived to the chief Apostles, and from each of them to their successors in all the Christian world. This once laid aside, and buried in the darknesse and insolency of warlike and superstitious times, the degenerated Bishops of Rome by degrees gained their processe and designe, which was to have no civill or Ecclesistick power in the world, but such as might derive from and depend upon them; all Princes and Prelates must be his vassalls, or they must have no Principality, no Episcopacy. This axe was the first, and a very heavy sharp one, that was laid to the root of Episco∣pacy by the Papall arrogancy; after whose copy all those may be suspected to write, who first blot out Episcopacy, that they may blot and out-bolt, set up and pull down Magistracy, upon such principles and pretentions of Religion as they list to set up and fancy, for the advancing of Christs cause, the Gospel, Religion and Reformation: words never more used by any than the Popes of Rome, since they used the style of Holinesse and Servant of Servants, but intended Highnesse, and exercised Soveraignty over all, according to that Myste∣ry

of Iniquity, which was by some of them carried on, and is not to this day laid aside, though more tenderly and warily managed, be∣ing on all hands either despised or disliked by all Christian Princes, that are not forced by dependance or fear to be parasites to the Pope.

I know in this point other novel Antiepiscopal parties on all hands, have sought with all artifices to captate Magistratick favour, as well as plebeian applauses, representing themselves so submissive and complyant to Princes and Parlaments, to all States and civill Polities, that they fancy to favour their side, as if they onely studied to bear the crosse of Christ, and not to weare any Crown of soveraign∣ty. But how modest some of them have been in seeking to set up Jesus Christ and themselves, not onely without, but against the ex∣presse will and consent of the lawfull Princes and chief Magistrates, no lesse than against the Lawes in force, yea and against the far major part of the community of all sorts, I leave it to others, yea to them∣selves, to judge, who have any just, ingenuous or blushing principle in them. I am sure the Anabaptists at Munster first pretended to ab∣hor all wars and weapons of blood, while their party was small, weake and frozen; but afterward they could find hands as well as feet. As for Presbytery and Independency, truly they have given not on∣ly terrible alarmes and assaults to both Monarchy and Episcopacy, which were both of them their lawfull superiours; but they have (even now) sharpe rigours and ambitious rivalries against each o∣ther, which of them shall have most power and most hands, as well as most favour or indulgence. Neither of them are looked upon as making any great scruple to bring in the prevalency of their parties by force of armes, when once they presume of numbers sufficient: neither of them seem to make any great conscience to set up their new Scepters by absolute power, where petition and agitation will not serve their turne; because both of them pretend to have Jesus Christ sure on their side, who is indeed King of Kings and Lord of Lords; yet I do not find that he hath any where made them his Lieutenants to Rule for him, upon the score and Title of any Church-power; notwithstanding that they intitle their designes with his cause, and inscribe their banners with his name, as Pontius Pilate did that Crosse whereon he Crucified Jesus Christ. Many of them (I find) do hold all Men, all Christians, all Ministers, all Magistrates, all Princes, Kings and Emperours, enemies to Jesus Christ, that are not declaredly for them, and will not be subject to their Discipline or Government. Many Grave and Learned men heretofore and of later times have set them forth, not onely in their occasional zelotries and transports, but in their meditated principles and decla∣red designes, to be such strikers and sticklers, that they seem to be born with hornes and hoofes, at least with teeth and swords in their mouths;* 1.155 preaching, as in Gods and Christs Name, that if Christian Princes will not, Peers and inferiour Magistrates may, if these will not, the common people may and ought to Reforme any Church or Religion, after such a Form as their leaders list to fancy and pre∣scribe.

Nor is this to be done with gloves and mittens, with peti∣tions and prayers, but with gantlets and speares, with clubs and swords, if need be, and if they can get power into their hands; which (they say) is to be counted Gods power, or a providentiall dispensation to his people, thus to carry on his glory, his word and his cause, as to Reli∣gion, though against his expresse Word, against all Rules of justice, against all Lawes and bounds of civill order and obedience, yea a∣gainst common honesty, even to the violating of just oathes, and super∣inducing of perjurious superfetations, yea even to excommunication and deprivation of the chief Magistrate or Prince of their place and power, in case they be refractory.

Thus do many men tell us they have found the Disciplinarian pulse of Presbytery at least, if not of Independency, to beat almost ever since they were born: so that they have, and ever will give no small terror, jealousie and trouble to all soveraigne and Magistratick powers, where ever they can by popular arts get footing; both of them bearing themselves high upon the confidence of Christs Scepter, Call and Kingdome, which (they say) admits no stop, delay or obstruction, whenever Providence opens a door, not to the Gospel which is already professed, but to such a Form and way as they like to have it in as to Discipline, Government and Church-Order: and this if not to be had by Princes favour and consent, yet by the suffrages and assistance of common people, where they may be had; who in such cases are not to regard their obedience to any worldly Princes or powers, who stand in opposition to, or competition with Jesus Christ, or any thing that some godly men shall fancy to be an ordinance of his, though never heretofore owned or used as such in his Church. What is there so fond, so fanatick, so foolish, so mad, which such pre∣sumptuous fury will not bring into Church or State that is not of their mind?

That these have been the principles, and in many places the en∣deavours or practises of many (for I dare not impute them to all) is not to be doubted, being evident by their writings, and the Histories of those who have truly told the world what their sense, agencies and aimes are. Nor is there any great cause to expect that other petty parties or novel sects, (which are generally the spawne of Presbytery) should deny themselves that Gospel-Power and Liberty, (as they call it) since every one sees it hath been affected and acted, though with no very great or glorious success, by their grand-fire Presbytery; which, both in Scotl. and in England, besides other places, hath not been spa∣ring to proclaime to all the world what zeal they have for their and Christs cause, for his (that is, their) Discipline, even to the consu∣ming of their foes, their friends and themselves (as Penry, Udal, Hacket and others did in Queen Elizabeths daies) of which Mr. Camb∣den and others give us sufficient account; as Sleidan and others do of the like agitations in Germany, by such as were first Schisma∣ticks from the Church, and then Rebels to their lawfull Magi∣strates.

But the true Episcopall principles are wholly Evangelical: they neither preach nor practise other than what they have learned from Christ and his Apostles in the Scripture: they know no voyce of Pro∣vidence ever calling them to act contrary to those Rules of civil obedience and good conscience, which are signall, expresse and empha∣tick in Gods word,* 1.156 to be subject to every Ordinance or Law of man for the Lords sake; to obey Kings as supreme, and all under them for con∣science sake: if in any thing they cannot freely and cheerfully act, there they must and will patiently suffer what penalties or pressures are laid upon them. Thus did all Bishops and all Presbyters of old both pray and preach, obey and suffer (as Tertullian tells us at large in his Apology:) whose example and Doctrine all good Christians fol∣lowed in their constant subjection and submission to civill, though persecuting, powers, even then when Christians wanted not power and numbers to have invited them to have asserted themselves against both persecuting people and Princes.

Yet still godly Bishops, with all Presbyters and people subordinate to them in Religious respects, followed exactly the precepts of the two great Apostles St. Peter and St. Paul, yea and of their great Master and Saviour Jesus Christ; rather suffering by many perse∣cutions, than breaking out to any one act or thought of sedition or rebellion. No injuries ever made good Bishops forget their Duty and Loyalty to Soveraigne powers:* 1.157 though they might have had Le∣gions to have sided with them, yet, as Christ, they chose the Crosse as the best refuge of Christian subjects. Thus all holy Bishops both held and did in Primitive times.

Yea, and since the later spring of Reformation in England, I am confident there is not one instance of any one Bishop or Episco∣pall Divine that either wrote or instigated any Christian Subjects to act, upon any religious pretentions, contrary to the Rules of civil subjection to that Prince or State under which they lived; no not to bring in or restore Episcopacy it self, which hath far more pleas for it from Catholick Antiquity and Universall prescription, from actuall possession in all times and places, from the pattern of Christ and the practise of the Apostles, from the imitation and uninterrupted suc∣cession of after-Ages, besides the proportions of Gods wisdome and mans prudence in all setled polities and good Government, together with its own Ancient, Catholick and Nationall Rights, which ag∣gravate its injuries, and exasperate mens spirits: yet these are not e∣nough to animate or heighten Episcopacy so far as to make or re∣store its way into any Nation, Church, State or Kingdom, by arm∣ed power or tumultuary violence, against the will of the chief Magi∣strate, or the Lawes in force: it humbly attends Gods time and the Soveraignes pleasure, for its reception or restitution.

So false and foul are the odious aspersions of Fellonies, Treasons, Seditions and Rebellions, which the loosenesse and choler of a Pres∣byterian Gentlemans Pen (then more passionate and popular then now it seems) hath cast upon all the Bishops of England as such, in

that rude, immodest and uncharitable pamphlet, which he then set forth by a preposterous zeal, when having surfeited of an immoderate re∣venge against one Bishop, he aymed so to disguise venerable Episco∣pacy, and to degrade all the most excellent Bishops of Engl. with their Clergy, as to expose them all to be the more cruelly baited and worried (even to death) by the enraged beasts of the people; even then when they were to be diverted from considering the actuall com∣bustions which then were raised by and for his Presbytery. Such De∣clamatory and partiall papers were certainly very unbecoming a man of Learning, Religion or Ingenuity, especially toward such Bi∣shops in his own Country, which were men most-what his equals in all things, and in many things much his betters and superiours, being Peeres of the Kingdome, and chief Fathers of that Church with which he held Communion, vested in their Authority by our Laws, as well as conforme to all Ecclesiastick ancient Constitutions; being persons famous (most of them) for their worth, every way answerable to the Piety and Learning of their best Predecessors, who were great Preachers, wise Governours, learned Writers, and va∣liant Martyrs, as well as venerable Bishops. I confesse this one instance makes me see with horror, what a dreadfull tyrant and temptation passion and faction, revenge & ambition, popularity and discontent are, when once they transport men of parts beyond the true bounds of Rea∣son and Religion, of Charity, Patience and Civility; which is as apparent in that virulent charging of all Bishops for seditious & Traytors, as if one should condemn all Lawyers for corrupt and covetous, for bribery and oppression, as if all were Trissilians, Empsons and Dudleys; which were a reproch most unjust and false, there having been (and still are) many of them men of great justice and integrity.

I well know, it is not to be denyed and dissembled what he liberally reports to have been done by some Bishops, even in England, in the more pompous and superstitious times, that were, like stormy nights, blind and boysterous; when many of them, no lesse than other men of all sorts, Yeomen, Lawyers, Gentlemen, Judges and Noblemen, were violently engaged in those different interests, either Secular or Eccle∣siasticall, which set up two Supremes, (as two Suns in one firma∣ment) either in the Church against the State (whereto the Papall pride and ambition then laid claime, seven hundred yeares after Christ, by an usurpation and pretention upon Christs score too, at least St. Peters, not known to the Primitive Popes, or other pious Bishops, ei∣ther of Rome or any other City) or else the distractions arose in the same civil State, by the severall claimes and Titles which Princes made to the Crown and Soveraignty, occasioning civill warres either in England or elsewhere.

But here the sidings and actings of some Bishops, which we read of in our own and forreigne Chronicles, were not as they were Bishops, upon any Apostolicall rule or example, nor by any Ecclesiasticall Ca∣nons, much lesse upon any reall or pretended interests of Jesus Christ; but they acted either meerly as persons of civill place and politick

power, or as men of common prudence and justice, or of common passions and infirmities: sometime as they stood affected in the justice of the cause which they were commanded to assist; some∣time for their own necessary preservation as wel as their Soveraignes; sometime as they stood related by blood and adherencies to great and potent families, which were commonly the first movers in those civill broyles and dissentions, which many times were begun and car∣ried on contrary to the desires of sober Bishops, no lesse than the will of the lawfull Prince, in order to gratifie private mens ambitions, yet under specious pretentions, of either asserting the Lawes or liberties of the people, more than the advancing the Papall power, and some Church-immunities; that it was no wonder, especially in the twilight and dimnesse of those times, to see some Bishops out of their way as well as other gowned men, who had naturally those ci∣vill and carnall principles of self-preservation, (common to even Judges and Lawyers, Nobility and Gentry,) as to go along sometime with a potent streame, and to symbolize with the strongest sword, not the justest side. But in dubious cases, as to the right of Rule, Bi∣shops, as all good Christians, medled not with factions; being nei∣ther Nigriani nor Albiniani, as Tertullian speaks.

More veniall and excusable may those verball reluctancies, re∣serves and refractures (rather than any thing of open force and ho∣stile rebellions) seem, which some Bishops are reported sometime to have been guilty of here in Engl. when they superstitiously asserted their disobedience and inconformities to their Princes, upon the point of conscience, and those religious perswasions which were then very plausible, and generally admitted both in England and all Chri∣stendome, as to the priviledges of the Popes of Rome, or of the Churches interests and immunities distinct or exempt from the Authority of the Civil State: which very challenges arose not from the seditions, treasons and rebellions of Bishops and Church-men, as such, but partly from the cunning encrochments of the Popes of Rome, and partly from the former indulgences of Princes, more su∣perstitious and easie; also from the favourable Lawes or Customes of the Nation to the Clergy, as men most usefull and venerable in their Ecclesiastick Authority; which was esteemed sacred and Divine, as indeed it is in the right constitution and execution of it.

But no Christian or Reformed Bishop (as such) did ever approve the stubborne and indeed insolent spirit of Thomas Becket, Archbi∣shop of Canterbury, who was slaine as he was officiating in the Church, by a paroxysme more blameable in the King, than that was in the Archbishop, which made him so stiffe and refractory as to his and the Churches supposed priviledges and immunities. What true Christian and Reformed Bishop doth not pitty the distempers of Lanfranc and Anselm (both Predecessors to Becket in the same See of Canterbury) who so highly contended with their Soveraignes in behalf of the Popes power as to investitures (contrary indeed to the just prerogatives and ancient customes of this Kingdome and

Crown in those cases (as hath been sufficiently proved by Sir Ro∣ger Twisden and others) that they lost much of the lustre of their otherwise reall worth and usefull virtues, in the point of Learning, Piety, Charity, Devotion and Integrity; which were eminent, as then times went, in those two Archbishops, of which Eadmerus gives a very honest and full account? Yet did not these Bishops or their brethren proceed further than spirituall armes and Ecclesia∣sticall censures, rather receding than revolting, much lesse actual∣ly rebelling: They never, that I find, did raise any armies against their Soveraignes upon those Church-quarrels, nor did they ever engage Ministers and People by Oathes, Leagues or Covenants, to a forcible asserting of any Episcopall power or Ecclesiasticall privi∣ledges or pretentions, contrary to the declared will of their Sove∣raignes.

No; look upon Episcopacy in the whole series of Bishops that were of the true Primitive temper, stamp and succession: as they followed the chief Apostles in their ordinary Ecclesiasticall Power and jurisdiction, so they walked in the same steps and spirit of Hu∣mility, Meeknesse, Wisdome, Patience, Obedience and Loyalty, as the Reforming and Reformed Bishops of elder and later Ages have alwaies done; coming into all Nations, Cities, Countries, King∣domes, Empires and Common-wealths, at their first accesse and entrance, as Christ did unto Jerusalem, meekly riding upon an Asse, with resolutions rather to be crucified there, than to give any crosse or of∣fence to civil powers further than they humbly testified soberly & preached the Truth of God to them and their subjects; not with any Factious, Seditious or Rebellious spirits, they never preached any such prin∣ciples, nor encouraged any such practises: They neither at first, nor af••••••ward (when the word of God mightily grew and multiplied) did make their way by any hostile invasions; they never called Horse∣men and Footmen, Troopes and Regiments of Armed Souldiers to assist them in the work of the Lord, or to set up Jesus Christ a∣gainst Princes or people who did not believe them, or not willingly receive them.

Yea, so Meek, Moderate, Just, Wise and Charitable was the zeal of Primitive Bishops and Church-men, that they did not by force turne the Idols of the Heathens out of their Temples, till Sove∣raigne and Imperiall Authority either commanded or permitted them so to do: Nor did they drive out the Flamens and Arch-flamens here in England, (which were Idolatrous Priests) till Princes, converted by Bishops and other Preachers of the Gospel, did forsake and abolish those lying vanities. So far were Bishops from obtruding their opinion or party, meerly as to gubernative order and power, upon any City, Nation or Kingdom, contrary to the will of the chief Ma∣gistrate: nor did they ever turne any lawfull Prince out of doores, to make way for themselves and their Episcopall Authority or party.

Which method (as I touched) appeares to have been used even by the first Presbyterians in the world, even at Geneva, as some re∣port,

where popular fury violently expelled not onely the Bishop, but the lawfull Prince of that City, who had of right not onely the spirituall jurisdiction, but also the civil dominion of that Place and Territory,* 1.158 as Bodin and Mr. Calvin confesse. After this copy, in many places, turbulent spirits did endeavour (arte vel Marte) by power or policy, by hook or by crook, to bring in that new way into Cities and Countries; and no where I find more remarkably than in Scotland, during the minority of King James, and the raigne of his mother. How little regard was had to the Lawes or Religion then established, to the Will or Authority of the supreme Magistrate: how insolent, petulant, imperious, audacious were some Presbyte∣rian spirits there against Princes as well as Bishops, is no newes to those that have read the histories of that Church; among which none exceeds that of Dr. Spotswood Arch-Bishop of St. Andrewes, set forth by the care of Dr. Duppa, the Learned and Reverend Bi∣shop of Salisbury, a person of such Piety, Patience and Prudence un∣der his undeserved sufferings, that not onely his friends, but his and all Bishops enemies admire the Christian gravity and heroick great∣nesse of his mind, as well as others of his Order.

How far the like spirit plotted, threatned, acted and attempted in England in Queen Eliz. time, so afterward in K. James his raigne, and now at last in K. Charles his compleat Tragedies, (ful sore against his will and conscience, no lesse than against the Lawes not then by any power repealed) both Mr. Hooker, Bishop Bilson, Bishop Bancroft, Archbishop Whitgift, Mr. Cambden, and many more of old, toge∣ther with our own late sad experience, sufficiently informe us. They of old began with scandalous petitions, scurrilous libels, bold admonitions, rude menacings, cunning contrivances; which were fol∣lowed at last with fire and sword, with blood and ruine, with sad divi∣sion and great devastation to Church and State, to Prince and People.

Which events are no wonder, when any new thing pretending to Religion and Reformation may be carryed on by principles and pra∣ctices of violence and force; and these, not because lawfull, but be∣cause they are said to be necessary for Gods interest, yea as instances of the highest zeal and most conscientious courage: as if there never were, nor could ever be, any truth or faith, any piety or sanctity, any Christ or Christianity, any Grace or Gospel, in the Church or any Christians hearts, unlesse Anabaptisme, or Presbyterisme, or Independen∣tisme, had, not gently contested, but rudely justled Episcopacy out of the Church of England as well as Scotland, though full sore against the will of the Chief Magistrate.

Certainly military or mutinous methods of Religion and Refor∣mation were never preached or practised, meditated or endeavoured by any worthy Prelates, Presbyters, or people of that perswasion. For they doe not think that Secular Arms are fit Engines to set up Jesus Christ or his Kingdome in this world, which is not of this world, nor after the methods of worldly power and force: yea they hold that Soveraigne Princes, as Christians, ought not by brutish force to com∣pel,

but by reason and due instruction to perswade their Subjects at first to the true Religion; much lesse are weapons in the hands of Subjects meet instruments to convince or convert Princes forcibly to yield to any popular presumptions and meer innovations in Religion, espe∣cially when contrary not onely to the Catholick Customes of all Churches, but to the present constitution of that Church of which the Prince is a chief part; yea against that personall oath by which a Prince hath sworn to preserve the setled and just rights and privi∣ledges both of that Church and those Church-men which are in his Dominion.

What is more horrid than to have Reformation or Religion (ne∣ver so good and true) thus crammed down the consciences of Kings or States whether they will or no? which is the way to make all secular powers jealous of all Christianity and Reformation; to set their faces and their forces against them, as seditious, injurious, mutinous and rebellious against the publick peace, the civil Rights, Honors and Authorities of all Governours in Kingdoms and States. The Episcopall and Evangelicall methods have been quite other, (as I have said) by preaching and praying, by patient sufferings and frequent Martyrdomes, by attending Gods leisure and their Princes pleasures. Thus they obtained the protection and favour of the Lawes: other projects or policies, other arts or armes, were never known to the true Gospel of Jesus Christ, or its unseparable atten∣dant Episcopacy. Thus did Evangelicall Bishops and their Clergy con∣quer, by a meek, gentle and unbloody Conquest, the vast Roman world, and that part of it which was here in Britany: no people were so barbarous, no Princes so tyrannous, whom they did not soften and sweeten by that Evangelicall way and spirit, which is called an anointing, because it is a sacred balme or oyle,* 1.159 which breaks not heads, but hearts, wounds not the bodies, but the spirits of Princes and others with an healing stroke, with a soft and mercifull wound.

Thus did the Crosse of Christ and the Crosiers of Bishops ever go to∣gether into all places; not pulling down, but exalting, not shaking, but setling the Crownes of Kings and Princes. Though they were Hea∣thens, Unbelievers and Persecutors, as all at first were, yet did holy Bishops and their Clergy so far submit to their civil power, as to pray and preach not onely faith in Christ, but fidelity to Kings, teach∣ing not onely Religion, but Allegeance; yea they made the Allegeance of Christian subjects and souldiers even to heathen Emperours (as Tertullian saith) a great part and note of true Religion, which per∣fectly abhors all rebellion against God or man, as the sin of witchcraft;* 1.160 it being as an apostasie from, and an abnegation of, the true God and true Religion, when upon any godly and specious pretentions of Piety or Reformation, as by so many charmes and enchantments of the Devil, turning himself into an Angel of light, Christian Preachers or Professors do begin and carry on factious, tumultuous and rebellious motions against the civil Powers, Lawes and Polities of any Prince or State.

It is upon the point a denying of the faith, and setting up a new Gospel, a Judaick or Mahometan, not a Christian Messiah, whose true servants and souldiers were alwaies armed with weapons that were spirituall,* 1.161 not carnal, ministerial, not military or martial; which in Church-men rather stab and wound all true Religion and Reformation to the heart, by infinite scandals, injuries and deformities, than any way advance it, either to a greater power, or approbation and acceptance among men of any sober reason or morall sense of things. No violence and in∣justice can be proper to usher in true Christian Religion and Refor∣mation: these methods have made them so stunted and ricketly, that they are come to a stop-game; so that in these last and worst Ages of the world, there hath been little or no progresse made to the true propagating of the Gospel among any heathen Nations, or of any Reformation among the decayed Christians, because Religion is every where, even among many Christians and Reformers, too much managed (as the Spaniards did among the West-Indies) with force and fraud, with covetousnesse and cruelty, with faction and ambition, with regard to worldly interests of men more than to the true precepts and holy concernments of Christ and his Church. Who is there that will entertaine Christianity, or any Reformation, when it comes in, like Turcisme and Barbarisme, with fire and brim∣stone, with swords and canons? pretending to convert and save soules, but to be sure it will first pervert the Lawes, ravine mens Estates, and destroy at last mens lives, if they do not submit, even against their consciences as well as the Lawes, to strange Innova∣tions.

Truly these are engines onely fit to be used by such spirits as are Antichristian,* 1.162 who know not of what Spirit Christ and his Apostles, with their successors the Primitive Bishops and Presbyters, were. Nor did the Popes of Rome ever more staine the honor of that Apo∣stolick See, and the glorious name of Catholick Episcopacy, than when they forgot to follow their pious predecessors, (holy and humble Bishops of that famous Church for 600. yeares, who were Martyrs, or Confessors, or true Professors of the Gospel) and betook themselves to such arts of secular policy and power, of sedition and ambition, as made some after-Bishops of Rome seem rather Monsters of men, as their own writers confesse, than Ministers of Jesus Christ; imitators of Sylla, Marius and Caesar, more than of St. Peter, or St. Paul, or St. Clemens,* 1.163 when they sought by Hildebrandine arts to exalt them∣selves above all that is called God in civil Magistracy, which justly claimes under God, and from him, (as did the Kings of Judah) that supreme visible power, which within their respective dominions doth orderly and duly manage all ministrations Ecclesiasticall as well as Civil, for the publick peace and welfare. Certainly, since Chri∣stianity it self, in its grand Articles Ministry and Mysteries, must not thus be brought in by head and shoulders, by force and affronts up∣on any Prince or State whatsoever; much lesse may any Reformation never so desirable and just. As for some little defects or veniall defor∣mities,

they ought not in any sort to be so urged as should carrie Religion beyond good manners, or Reformation to rude∣nesse. Not persecuting, but persecuted Bishops and Presbyters, are the ablest preachers and aptest propagators of the Gospel, such as while they lift up their voyce like a trumpet,* 1.164 (not to give the alarmes of war, but to tell Judah of their sins, and Israel of their transgressions) do also lift up holy hands and pure hearts to God in prayer for all men, but chiefly for Kings and all in Authority.

In the greatest depressions of Christianity and Episcopacy, (for they ever went together, as Truth and Order, Ministry and Autho∣rity, both of them being necessary for the being or well-being of any Church) never any godly Bishop or orderly Presbyter, (who were still the foremost and stoutest Champions for Religion,) did make any seditious appeales, scurrilous libels, or declamatory in∣vectives against the powers that were, by whatever meanes they either obtained, or held, or exercised their soveraignty: They ne∣ver thought it their duty, as Christians or Ministers, to stir up the spirits of any men, great or small, many or few, to any unlawfull com∣motions: (and so they esteemed all to be, which had not the con∣sent and Commission of those in civil dominion, who were supreme, and the present Powers ordained of God.)

When any of those holy Bishops and Presbyters were necessitated, not out of revenge or anger, but out of charity and pitty to their per∣secutors, to bring forth their strong reasons, by way of Learned, Grave and unanswerable Apologies for their Religion, (as many of them did, hoping thereby to buoy up the cause of Christianity, not onely from unjust persecutions, but from false prejudices,) they did write them (indeed) with an heroick kind of freedom, yet with all due respect, dedicating their writings by way of humble sup∣plications, or cleare yet comely Remonstrances, to the Emperours or Senates, to the Princes and supreme Magistrates themselves: so did Justine Martyr his first Apology to the Senate of Rome, his second to the Emperour Antoninus Pius; so Tertullian his to the Emperour Se∣verus and his Son; so Quadratus Bishop of Athens to Adrian the Emperour; and in like manner did others.

But never any Primitive Bishop or Presbyter did use any Satanick Stratagems, or such seditious practises as were to advance Religion by any thing that tended to, or intended popular tumults and rebellion; no impudent libellings and scurrilous pamphletings, to make either the persons of Princes odious, or their Government infamous. Episcopacy never used any such conjurations as would either bring down fire from heaven, or stir up Earth-quakes;* 1.165 neither exciting the Optimacy and Nobility, nor the Populacy and Communalty against any, either supreme or subordinate powers: they never made the waters above the firmament and those under it so to meet, by breaking up the great deeps of subjection, or by opening the fountains of plebeian Li∣berties, as to bring in terrible inundations upon Kingdomes or Com∣mon-wealths. No, they alwaies by the word and Spirit of Christ

(which were their onely swords, and these two, as Christ said to St. Peter, were enough for that work) set bounds to the proud waves of that raging Sea, the tumultuating people, and rather repaired the banks and breaches that others rashnesse (as the Circumcellions and Euchites) somtime made, than either assisted or countenanced those horrid deluges of sedition. They never wrested the Revelation, or any other places of Scripture so, as to animate the earth, that is, the common and meanest people,* 1.166 to help the Woman, that is, whatever some list to call their Church and Religion, in its agonies; that by their unlawfull motions they might bring forth something that faction lists to call Reformation; a word that is never out of the mouths of John of Leiden and his complices, though far from their hearts. Godly Bishops and Presbyters never either taught or thought those practises to be any helping of the Lord against the mighty. No, they ever judged and preached after St. Pauls, St. Peters, and our Blessed Saviours Doctrine and example, that such inordi∣nate motions upon pretexts of Religion, are cursed and damnable re∣sistings of those powers which God hath ordained by the civil Lawes and customes of any Church or State.* 1.167 The Lord and true Religion are onely to be helped by laudable and lawfull actions, the measures of which are not to be sought in every mans private breast and fancy, but in the publick counsels and constitutions of every Kingdome, State and Polity.

Nor was this more true piety and charity, than prudence and po∣licy, in the Bishops and other Ministers of the Church, to whom, as to gowned and bookish men, and not as to armed souldiers, doth all the Christian world owe (under God) the planting, propagating and pre∣serving, yea and the due reforming of true Christian Religion. For the armes of flesh, or any carnal weapons, going along with the Gospel, which is a spirituall warfare, as so many Pioneers with pick-axes and spades, to demolish and overthrow civil powers, must needs have alarmed and armed all States and Princes, all honest and just, all wise and morall men against it, when they looked upon Christianity as coming not to preach and save, but to plunder and spoile: for all wise Magistrates know that there was no trusting to the moderation and justice, no nor to the mercy of any men who came with force against them. Though they professe (as Andronicus did, and Absalom before him) never so much to mend and reform things; yet they will at last rob, kill and destroy: and as the Sons of Jacob dealt with the Sichemites, they at first onely pretend to circumcise men, yet at last they will not onely geld, but kill them.

Armed Religion, like Eagles and Hawkes, is alwaies terrible. Which considerations do justly harden all mens hearts (that have any thing to lose or to keep in this world) against all forcible and riotous entries of any Religion or Reformation whatsoever, which seldome failes to be sacrilegious as well as rebellious.

Hence the present feares, jealousies and abhorrencies, which ma∣ny Princes and States, as well as Bishops and Church-men, that are

of the Romish Communion, have taken up against any Reformation of Religion by such popular methods and principles, which they see are seldome begun, and never ended, without infinite trouble, confu∣sion and ruine of all things, both sacred and civil; every wise man rightly judging, that when God is pleased to bring in the beauty and blessing of true Religion or due Reformation to any Church or Na∣tion, he will (as he did in England most eminently) so stir up the spirits of Soveraigne powers, (the method he anciently used in pur∣ging and reforming the Temple and Church of the Jewes, by Heze∣kiah, Josiah, and others,) that the work shall go on, as without noyse, like the building of the Temple, so with Order and Honor, to the glory of God, the safety of Princes, the honor of the Clergy, and the peace of the people, as well as the purity of the Church and true Religion.

Till this may be done, a thousand civil burthens and oppres∣sions, yea persecutions, are easier than any sinful presumptions; yea, true Religion will be beautifull when it is black with persecution, if then it be comely with patience. Scorching Reformations so burn the face of Religion, that they leave not onely sad scarres, but shamefull Stigmas or brands upon it, which look very like rebellion and bar∣barity, engaging men and Christians into mutuall hatred, blood-shed∣ding, deaths and destruction. Let men pretend never so much to be Saints, godly, yea and inspired too, yet, as the purest water and the wholsomest flesh, when once they come to feel the heat of factions, and begin to boyle up to civil perturbations, they will soon discover a very black fome and foule scum to rise in their hearts and actions, which (as Hazael) they hardly thought could have been in them, carrying them to injustice, immoderation, uncharitablenesse, presumption, rebellion, sacriledge and cruelty, and all unwarrantable actions, before they are aware of the folly, falsity or foulenesse of their own, as indeed all mens hearts; at whose bottom lies all man∣ner of filth and villany, which is then easily and constantly dis∣covered, when they are passionately and inordinately stirred. Nor is it at all to be considered how pure men appeare, as to that which is upward or outward in their Religious protestations and professions, when once they come to that Romantick and Errant spirit, which thinks it as much gallantry to fight for their Religion, as some do for their Mistresses beauties, which exceeds quarrelling and killing each other by civil and heroick murthers, for no other offence but the glory of their opinion, and the preferring of their fancy.

What did ever seem more holy than the Euchites and Circum∣cellions of old? what more precise and godly than John of Leiden and his crew? what more inspired than our Hacket and Coppinger? what less covetous and impartiall than Massaniello? All of them were not very warme, but very scalding Reformers, yet came to nought. Adde to all these, what was or is more titularly holy than some later Popes of Rome? who ever seemed more solicitous to advance Religion? Yet by their usurping both St. Peters swords, by interpreting Arise

Peter, kill and eate, in a sanguinary sense, by making the Bishop of Rome the greater light to rule the day, and Emperours or Kings in their dominions to be as the Moon and lesser lights; by challenging a power unchristian and inordinate, to depose lawfull Princes, to absolve Subjects from ••••eir oathes, to expose their lives to their Subjects or any other mens swords, to dispose of their Thrones and Kingdomes as they please, in order to the Romish Churches or Courts interests; they have made all the world now very wary of them. Even those Princes that are of the Papall Communion are grown very reserved and vigilant as to their civil power, now their eyes are so opened, that many moderate men have highly suspected (as Padre Paulo, the Author of the History of the Councel of Trent, and others,) this Papall arrogancy to be one of the shrewdest markes of the Papall An∣tichristianism; a Bishop thus enormously exalting himself by fraud and force, by blood and violence, in the Church or Temple of God, above all that is called God in civil Magistracy, directly contrary both to Christs pattern, and the two great Apostles precepts, as well as practises: who though they laid (with the other eleven Apostles) the foundations of an Episcopal Hierarchy, by the parity or Aristocracy, as of the chief Apostles, so of Bishops, yet they never either exer∣cised, or enjoyed, or dreamed of a Monarchy, in which one Apostle or Bishop should have dominion over all others, and over the whole Church.

Episcopacy, as it is Primitive and Apostolicall, exactly and consci∣entiously preserves to all Princes and Soveraigne Magistrates what∣soever, their civil peace and safety of their persons, their lawes and powers, with their just prerogatives, as well as it doth the Evangeli∣call and ingenuous Liberties of all Christian Subjects, which are al∣waies and onely to do well, either in active or passive obedience. But, as the Papll claimes and flatteries of former Ages did with full mouth and open forehead invade, yea and by force insult over, the just powers of Soveraigne Princes, (however of late they have been more cunning, modest and tender;) so other spirits (which from Pyg∣mies have fancied themselves to be swoln to Giants) are charged of old by many grave, learned and honest men, as very much trea∣ding in the Popes steps, that is, either upon the toes, or heeles, or hands, or necks, or heads of Kings and Soveraigne Magistrates. The ex∣perience of which gave (it seemes) to King James such dreadfull ap∣prehensions of that way, that he equally feared Presbytery and Po∣pery, when they thundered with Excommunication and great guns too; which had so filled Scotland many yeares with great inquietudes, in his Mothers reigne, and in his Minority, that he thought them no better than godly rebellions in order to promote private and partiall, factious and deformed Reformations. Nor was Queen Elizabeth without her feares on this side, when she not onely heard the Tra∣gedies of Scotland, but saw and felt the menacings and agitations in England, even upon this account: which the event hath taught us and all the world were no childish terriculaments, nor brutish thunder∣bolts.

So that both high Presbytery and low Independency are by many wise men judged inconsistent with a just and complete Monar∣chy, no lesse than with a right Episcopacy,* 1.168 standing in the same po∣sture of enmity against these, as they pretend to do against the Pa∣pacy or Popery. It will be very well if Reformed Presbytery can wipe off those staines and suspicious as easily and truly as Pri∣mitive Episcopacy did avoid them, and our late Reformed and Re∣forming Bishops in England, who alwaies joyned together, fear God and honor the King, without any Ifs or Ands, without any re∣serves or salvo's; save onely those which betray men to serve sin and Satan, rather than to suffer with and for a good conscience in the ser∣vice of God.

And however some Christian Bishops, as St. Ambrose, St.* 1.169 Chryso∣stome, St. Athanasius, St. Gregory Nazianzen, St. Basil and others, did sometime in weighty and exemplary cases vindicate the honor of Christian Religion, and the Authority of Ecclesiasticall Discipline, before and against some Christian Princes, whose errors or passions had either swerved them from, or transported them beyond that Orthodoxy, Charity, Justice and Moderation, which became Chri∣stians; as in the revenge taken by Theodosius upon the Citizens of Thessalonica, and in other passages of State which tended to the publick scandall of Religion, then countenanced by the Lawes and professed by the Princes: yet still those great and good Bishops both preached and practised all civill respect and loyall subjection to them as their Soveraignes; they never divided what God had joyned together; they followed Christs Oracle,* 1.170 to give to Caesar the things that are Caesars, and to God the things that are Gods; the first were set out by the Imperiall Constitutions, the second by the cleare Canons of Gods word, interpreted not by every private mans new imaginati∣on, but by the Catholick judgement and practise of the chief Fathers of the Church.

All Orthodox Bishops, Presbyters and people ever held it to be a Vile, Unchristian, Antichristian, Diabolick petulancy, to speak evil of dignities,* 1.171 either Civil or Ecclesiastick, to curse the Gods or Rulers of Church and Common-weale, to use railing accusations against their Superiours.* 1.172 The rough garb of Satyrs was never thought comely for the Pens, Pulpits or hands of Church-men: it was a Solecisme in Christian Re∣ligion, to have Ministers tongues sharp swords, their mouths open se∣pulchers, their sermons sarcasmes, their prayers pasquils, their invocati∣ons of God invectives against their Governours; whose Authority was still sacred, though their exorbitancies might be blameable. What good Bishops and Presbyters eares would not have tingled then to have heard those filthy and dirty ditties which were tuned in Eng∣land to the pipe of Martin Mar-prelate, and Penry's Supplication to the Devil, to which some men danced, who were then thought zealous for Presbytery, making sport at such lewd and infamous scurrilities against their Governours in Church and State, as were fitter to have fetched teares from their eyes, when they saw not onely worthy

and Reformed Bishops, but the whole Reformed Church of England and the Majesty of the Prince so torne and bespattered by those Borborites, those uncleane Spirits?

The grave and modest sort of Bishops, Presbyters and People, who otherwaies much desired a just and orderly Reformation of Religion, yea and valued the notable parts and zealous industry of Luther, yet they extremely blushed at and disliked that outragious reply which his over-boyling heat made against our King Henry the Eighth, when he wrote for the defence of that which he thought true Religion; whose error (in Luthers judgment) did in no sort deserve so rude, so scornfull, so scurrilous and uncomely a reply: in which sober men pittied Luthers native passion and rusticity, which were more like an unbred and unbridled Monk, than a meek Disciple of Christ, or a zea∣lous Preacher of his Gospel,* 1.173 or an exact follower of St. Paul, who pub∣lickly checked himself for the reproch and disdainfull speech he used ignorantly against the High Priest Ananias, who probably had at∣tained that dignity (as then the fashion was among the Jewes) by very sinister meanes; yea and had upon the place done St. Paul a palpable injury, commanding him to be smitten on the mouth, when he should have heard his defence. Tis true, Luther afterward used some soft recantations to the King, but in vain; it being looked upon as his Policy, more than his Piety or Humility; hoping thereby to advance his party, to which he saw the King in some points was now driven, more than enclined, by the breach he had made with the Pope. But it is hard to wash the hands of any person or party cleane, whose inso∣lency hath once cast▪ dirt in the face of Soveraigne Princes or chief Magistrates, who are the brightest visible image and glory of God a∣mong mankind, being the Lords annointed, as David called Saul, now forsaken of God for his forsaking God first. Although the actions or opinions of our Superiours in some things be lesse commendable (as were those of Constantius and other Arrian Emperours) yet are they not to be reviled in any case by those that will not deserve the name and fate of Shimei,* 1.174 whom Abisha's loyall zeal cals a dead dog, for his barking against his Lord the King now in his Eclipse and distresse; whose cursing insolency that valiant Commander would presently have revenged with the lesse of his head: and however Da∣vids humility and clemency did pardon him at present, yet afterward vengeance pursued him, while he foolishly following his fugitive servants beyond his bounds and teddar, forfeited his word and life to King Solomons just and wise severity; the royall pardon not avail∣ing to protect so petulant and insolent a disloyalty, which God would have punished, though it were by man pardoned.

Yea some grave men have thought that those two learned and elo∣quent Bishops, St. Chrysostom and St. Gregory of Nazianzum, the one in his resolute, but rough, carriage to the Empresse Eudoxia, the other in his sharp Steleticks against Julian the Emperour, did (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) as men suffer their native passions to carry them somewhat beyond tha discretion and temper which became grave and godly Bishops,

while they did too much proscind and prostitute (as it were) the Im∣perial purple, vilifying that Majesty which ought to be sacred to Chri∣stian Subjects, although the persons wearing them may be Tyrants, Persecutors and Apostates; as the Censers were to be holy in which Incense had been once offered, though with strange fire.

Bishops Miters and Crosiers ought in no case to clash with the Crowns and Scepters of Soveraign Princes, however their discreet zeal may seasonably represent to them, and in Gods name reprove, their misdemeanors as Christians: much less may any Presbyters pert upon them, who are of a far lesser size, and never had any ensignes of ho∣nor and autority as chief governours of any Church. Be Bishops or Presbyters never so zealous and gracious, yet they are not beyond the ancient and best Bishops of Rome, and of other chief Cities, who (with Gregory the Great) owned the Emperours as their Soveraign Lords. So did St. Ambrose respect both Theodosius and Valentinian; so did the venerable Council of the Nicene Bishops reverence the Em∣perour Constantine the Great: Neither their number, being three hun∣dred and eighteen, nor their publick representation of the Catholick Church, did encourage them to do or meditate any thing beyond prayers and petitions, recommending all their Counsels to God, the Emperour, and all the Church. No Preachers or Christians warmth needs go beyond the pitch of Christ and his Apostles, who are so absolutely for obedience, respect and civil feare to Princes, whe∣ther heathen or Christian, that no supreme power whatever need to fear the overthrow or shaking of their Empire, Soveraignty and Dominion, by admitting true Christian Religion and true Chri∣stian Bishops: nor need they feare it as any sin, persecution or inju∣stice in them, to curb, represse and punish by all meanes the inordi∣nate, pragmatick and seditious zeal, as of Bishops, so of any Presby∣ters or people, who shall pretend to bring in any Religion or Refor∣mation against their will and permission: it being the work and mark of true Religion and undefiled, to establish the Thrones of Princes, to preserve the publick peace, to teach subjection, not onely of purses and persons, but of soules and consciences, so far as Princes do not re∣quire them to disobey God; and in these cases they need not rack their wits to find out rebellious remedies or disloyall evasions; the one∣ly lawfull and laudable refuge is neer at hand, namely Christian pa∣tience, which sets men furthest off from railing or resisting, both which are but the scorchings and soote of black and over-burning zeal, which makes a kind of Charcoale of Religion.

What wise, sober and humble Christian (then) can sufficiently love, honour and admire the modesty, humility and loyalty of true Episcopacy, ever expressed by the carriage of the best Christian and reformed Bishops towards all Princes? And who can sufficiently ab∣hor the petulancy and insolency of those Novellers and Reformers, who shall dare to lift up either the Presbyterian virgula, or the Inde∣pendent ferula, or the Anabaptistick flail, not onely to threaten, but to chastise Soveraign Princes, that list not to admit their wayes into

their dominions, before they can approve them in their Conscien∣ces and Judgements; following the disciplining methods and pe∣nance used by some Monks of Canterbury against our King Henry the second?

Surely Christianity and the Clergy are never so healthy and comely, as when their complexion is rather pallid with the fastings and pray∣ers, the studies and pains of humble Bishops and Presbyters, than purpled or sanguine with blood and fury.

The over-hot breathings of Ministers, like the chaud of Charcoale, stifle and suffocate the vital spirits of true Religion. Godly Bishops and Presbyters ever abhorred, as Hell and damnation, to teach Princes their Religion, their Canons, Catechises and Directories, as Gideon did the men of Succoth, with Briars and Thornes, or to discipline So∣veraigne Majesty with Swords and Pistols, in order to perswade them to submit to the Gospel-Scepter and Discipline. No, they never did attempt so to do, either in the Primitive and persecuting times, when Magistrates were most froward and injurious, or in those times which were afterward more propitious and prosperous, when the Clergy fed highest, and was most indulged by the munificence of Christian Emperours and Empresses, devout Kings and Queens; who as good nurses never repined at the fulness of their own breasts, or the hearty sucking of their dear nurslings, joyning the Prince to the Prelate, and adding Lordly Honors with Estates to Christian Bishops: never fearing hereby to make them too wanton or inso∣lent, while they saw them keep to the sober principles of Christi∣anity, conformable to that Apostolick and Primitive Episcopacy, which was alwaies pure and peaceable, faithfull to God, humble and loyall to man, so Ruling the Church of Christ, as not to be Masters of mis-rule in any Nation, State or Kingdom.

Yea, in the amplest enjoyments of that pious munificence, and those generous liberalities which Christian Princes, Noblemen, Gen∣tlemen and inferiour persons devoutly afforded to Bishops and the rest of the Clergy, (as tokens of their gratitude to God, their honor to their Saviour, their love to their spirituall Fathers, and their value of their own and other mens soules,) however some few Cler∣gy-men among many might (possibly) surfeit sometime, and, as Je∣surun, grow petulant, sensuall and sottish, through fulness of bread, idlenesse and luxury; yet still the generall face of the best Bishops and Clergy was comely and venerable: there wanted not in all Ages such Bishops and Presbyters, both in England and all Churches, for Gravity, Learning, Sanctity, Charity, Fidelity and Loyalty, as kept up the Office, Name and Honor of the Clergy and of Episcopacy, to an high degree of honor and veneration both with Princes and peo∣ple that were good Christians. No men were more usefull or more imployed for the good ordering both of Church and Com∣mon-weale than Bishops were: none were better Counsellors to Princes, and greater Benefactors to their fellow-subjects; none fur∣ther from faction, sedition, popularity, sacriledge and rebellion;

none did greater service or better offices for their King, their Church, and their Country.

How loyal, resolute and religious a Remonstrance did the Bishop of Carlile make in Parliament, against the deposing of King Richard the Second, when the whole stream ran against him? Was not Morton (first Bishop of Ely, and after of Canterbury) the first designer and a principal effecter of the union of the White and Red Roses, the two great houses of York and Lancaster, to the blessed extinguishing of those long flames of civil war, which drank up the blood and con∣sumed the flesh of this Nation, whose greatest miseries rise from its own bowels? Was not Richard Fox, Bishop of Durham, the chief Counsellour, Promoter and Actor of that other union between the two Crowns of England and Scotland, by treating and concluding a match with our King Henry the Sevenths daughter, and James the Fourth King of Scotland? a foundation certainly of very great honour and happi∣ness to both Nations, if wise and religious superstructures had been built upon it. Now by a strange revolution of Divine Justice, that holy Thistle which lately vied for an Equality with, if not a Supe∣riority above, the Roses, is become not so much united in a Parity, as subdued to an Inferiority.

Nor were the English Bishops less loyal to true Religion as Chri∣stian, yea and to the true Reformation of it, then to their King and Country. How notably did that renowned Lincolniensis (Grostest Bi∣shop of Lincoln) assert the freedom of his Conscience against the Popes unworthy commands? How many other Bishops, in the con∣tests between the Popes and our Princes about Investitures, asserted the rights of their Soveraigns? After the Roman darkness and Ty∣ranny vanished, and the light of an orderly and loyal Reformation appeared, how many godly Bishops then did abide the fiery Tryal of Martyrdom? How many of them and their Clergy were bani∣shed and imprisoned as Confessors? How many of them, as Jewel, Abbot, Andrews, Davenant, White, Morton, and others, have wrote with incomparable study and unanswerable strength against the Papal Usurpations, Errors and Superstitions? and none beyond the last Archbishop of Canterbury, for clearness and exactness of the Contro∣versies stated.

With how great a resolution and loyal freedom did George Abbot, his immediate Predecessor, write a notable letter to King James against all toleration of Popery, when the Spanish match was hot in treaty? At which time with what thunder and lightning did Dr. Sen∣howes, afterward B. of Carlile, preach the two famous Sermons against the great Diana of Rome as well as of Ephesus, to such a degree of elo∣quent zeal and becoming courage, that he pleased even those whom he offended? In the very last Convocation in England, anno 1640. (which gave occasion to so great flames in this Church, meeting with times and minds which had both wood and fire ready, and onely wanted a Sacrifice) even this so decryed Synod (which had in it as learned, honest and venerable Church-men, Bishops and others, as ever

were in England) had among other things concluded a full and firme defiance against Popery for ever, as well as an establishment for Epi∣scopacy, which they then found tottering and shaken, but had not the happiness to use the right means of establishing it; which was not by building it a story higher, but by taking it rather a story lower, at least abating its Pinnacles, Turrets and Battlements; what it wan∣ted in ornament and height, it might have enjoyed in strength and setledness. Yet their design and endeavour was very prudent, fore∣seeing, as was easie, that the overthrow of Episcopacy in the Refor∣med Church of England, would be the greatest gratification to Rome that could be at present expected by the Papists. And certainly the Romish party were never more pleased then with those Convulsion-fits, which so tortured first, and afterward destroyed, not onely that Convocation, but all the former Stability, Honour, Peace, Plenty, Order and Government of this Church and its Clergy; which alwayes feared and foretold no less danger from Scylla then Charybdis. I might adde further the humble, yet resolute, Remonstrance made by the Bi∣shops of Ireland to the Governours and Councel of that Kingdom, in the Lord of Straffords time, fully and freely declaring the inconsi∣stency of any open and avowed toleration of Popery with the honour of God, with the power and purity of the Reformed Religion, and with the peace of the Kingdoms.

Thus when the Bishops of England were Capital or Dominical letters both in the Church and State, their Piety, Loyalty, Cou∣rage, Zeal and Constancy made (I think) as fair and as goodly ashew as any of their enemies have done; they were legible afar off, at home and abroad, and will be so to present and after-Ages: many an one of them signified more, as to exemplary Piety and useful Ver∣tues, then one hundred of petty Presbyters or puny Preachers either then did, or now do, or ever will be able to do; who were indeed never so considerable or commendable, so useful to the Church, or serviceable to the State, as when they kept to an humble subordi∣nation and wise communion with their Bishops, whose honour and peace was the Presbyters honour, as the honour of the head is the honour of every member of that Body. Doubtless their temporal happiness was bound up together; neither could Bishops be happy without the assistance of venerable Presbyters, nor Presbyters with∣out the governance of reverend Bishops; neither should be without other in the Lords Church.

I might here further adde to the consideration of the obedienti∣all and peaceable principles and practises of true Episcopacy, its Cha∣ritable, Hospitable and Generous disposition, which are best ex∣pressed in times of peace and a state of plenty. As Bishops had a firm loyalty to their Princes, and obedience for conscience sake to their superiours, not examining their morall vertues, but their civil Rights, which are the onely measures of duty; in like manner Bishops had generally great charity to their equals, and benignity to ther inferi∣ours: which is a great fruit of a subjects loyalty to his Prince, and

love to his Country, relieving many poor people in their pressures, and thereby keeping them from those discontents which usually attend the distresses of mens conditions; the afflictions of Princes oft rising from the dust, the meaner sort of people, when necessities animate them to animosities, and such insolencies as turne dust into lice, as Moses did to the plaguing of Pharaoh and all Egypt.

None but evil eyes, and worse hearts, could with unthankfull∣nesse and uncharitablenesse grudge the excellent Bishops of England those Honors and Revenues which they highly deserved, while they worthily employed them rather for others good than their own private enjoyments, in any way of luxury, or gallantry, or debauche∣ry; the frequent gulfs of many other mens great Estates and Honors, when they are enjoyed and abused by very small and sensuall minds. Generally Bishops neglected their own private interests and gaine to advance the publick. How few of them, in many yeares of peace and plenty, raised any considerable fortunes to their particular fa∣milies or posterities? I am sure not comparable to what Judges and Lawyers in all Ages, yea and Military men have done in a few yeares, whose thrifty swords have gathered better Estates in one se∣ven yeare, than any Bishops or other Church-mens liberall words and works ever did or aimed at in twenty yeares, though their yearly Revenues were as good, or better, I think, than most Com∣manders pay, and I conceive as much deserved by them, in order to the publick good and service, which they might do and really did in all Ages, both as to Church and State, to Superiours, Equals and Inferiours.

For Bishops, beyond all men in their times, were guilty of build∣ing repairing and endowing many Churches, which other men pull down and rob, buy and sell, squander and embezell. Bishops, besides their temporary, daily and occasionall bounty, founded and erected many costly works of durable and Monumentall Charity, in Colledges, Libraries, Free-Schooles, Hospitals, Almes-Houses, and the like: many noble endowments they began, many they encreased, many they perfected, to Gods glory, the Nations Honor, the incouragement of Learning and Religion, as well as the relief of many poor people. They took as much pleasure in their works of Charity, as others can do in their sacriledge or robbery; taking away those things from the Church, and all religious uses, to which neither they nor any of their progenitors ever gave one farthing: for they are commonly persons of the meanest blood and ignoblest descents, as well as minds and manners, who are most repiners at the Churches patrimony, which all persons of generous piety both feare and abhor to do, knowing that those penurious practises and sacrilegious principles which some men follow, are as much Antievangelicall as they are Antiepiscopall, against Christ and his Gospel, as much as against the Clergy and true Christian Cha∣rity: It being impossible than Christian or Reformed Religion should ever flourish, except by miracle (as Aarons dry Rod did, when

it was nourished by no earth or dew) when the Ministers of it are such diminutives, kept alwaies in a mendicant Minority, and in a plebeian parity, as well as poverty; when Pastors of the Church are so pittifully penurious and inconspicuous, that they are alwaies dri∣ven like vermine to be creeping and biting, crying and whining, craving and coveting, crouching and complaining, rather than giving or distributing any thing with charity and cheerfulnesse to men, or consecrating any free-will offering to God, the Church, and their Country.

O how perfect a Blessing, how complete a Reformation, how Triumphant a Church, how glorious a Ministry, how pretious Predi∣cants must there needs be then in England, when the visible order, sociall beauty, politick harmony and ancient Government of Reli∣gion being first deprived of all honors and amplenesses, Ministers are reduced to meannesse and tenuity, either wholly scattered into fragments of Independency, or molded up in the Masse and Chaos of Presbytery; where every Ministers principle and practise must ne∣cessarily tend either to rule in Common, or else to rend from the Community; where there shall be no further motive to any Loyalty, Subjection and Peaceablenesse, than what either the terror and ne∣cessity of others power, or the tenuity and paucity of their own party and sides, imposeth upon such Ministers and their various Sectators, who thus levelled, or ravelled, or hudled up without any due Subordination to Ecclesiasticall Governours of any Eminency or Authority, must needs sow all seeds of Faction, Sedition, civil Trou∣bles and Disloyalty toward civil Magistrates, whatever Title or Maje∣sty they affect to be clothed withall! They cannot avoid to be alwaies exposed to and exercised with their peoples mutuall emulations, contrarieties, contradictions and contempts, which are raised and ex∣ercised upon the score of different Teachers and Religious disputes; for the determining of which there are no men of venerable worth and conspicuity appointed, such as Bishops and Synods of old were in all Ages.

Men cannot long have a consciencious regard to Civil Governours, when either they have not or they will not endure any Ecclesiasticall. They that see nothing deserving honor, love and submission to a Worthy, Learned, Grave and Godly Bishop, will hardly see much in any Justice, Judge or Prince; especially when Duty, Obedience and Fidelity shall be measured by mens parties and opinions in Reli∣gion, by their civil and secular interests: which is alwaies expecta∣ble from any people that affect irregular liberties and formidable freedomes in any Church or State.

As Princes that ever have been Episcopal do hardly suite with the novelties and intrusions of either Presbytery or Independency; so tis certain, Presbyterian Preachers will as hardly comply with an Episcopall or an Independent Prince as with a Bishop, and the like may be imagined of Independents; when neither of them enduring any order or subjection as to Religious polity, beyond their own fancy,

must needs be lesse pliable to that obedience which is legal and ci∣vil, especially when it is exacted by those Princes that are not of their perswasion and way. Nor can there be indeed any aptitude in such mens spirits or tempers to any stability of loyalty, when their very conjunctions are like the first confused concretion of all things, rather an heap of contraries or novelties daily emerging, than a composure of any noble, orderly and constant harmony in Religion: which is never to be expected where there must ever be either a combination of folly and faction, of juvenility and simplicity onely; (none being admitted to some confederacies that do not first re∣nounce much of their Learning and Reading, if they have any, or of their credit and esteem as to all Ancient Churches) or else, like lumps of yce, they must be compacted and governed as it hits, by Gravity and Levity, by Age and Youth, by Weaknesse and Ability, by Steadiness and Giddiness, by Rashnesse and Wariness, by Passion and Judgement, by Prudence and Confidence, by Modesty and Im∣pudence, Hemp and Silk, Course and Fine, Linnen and Woollen, being twisted and jumbled together; these at the best must make up the associating and fluctuating methods of any levelled Ministry: or else they must be like sand and stones without lime, rather cast into severall little heaps, than built up in a joynt and grand fabrick, by just Rules, Orders and proportions truly edifying; when there shall be nothing of Authority among Ministers proportionate to the different Ages, Capacities, Gifts, or Offices and Merits of any of them, (which make up the true harmony of Government and in∣ternall Majesty of all Authority,) but all things of Religious and Church-order must be left in such a popular and plebeian posture, as shall most incourage whatever is most Turbulent, Factious, Sediti∣ous and Rebellious in any mens spirits, who will be prone either to affect more Rule than is their due, or else be impatient that any should govern them in Church or State further than they list, or think is agreeable to those principles and perswasions of Religion or Reformation which they strongly fancy to themselves, and aime as strongly to set up and impose on others when they shall be able, not by the approbation and permission of the chief Magistrate onely, where it may be fairly had, but in case he be so blind, wilfull, obstinate and unconvertible, (as some have been for Episcopacy against Presby∣tery) they will find a call from God, and some speciall impulsives to obtrude their opinions and designes, without, yea against the ex∣presse will of the Soveraigne Governour; whose obstinacy against any such supposed waies of God, and pretended Discipline of Jesus Christ, is thought by many a sufficient Absolution and Dispensation from their civil Loyalty, Oathes and Subjection. Thus looking for God in fires and Earth-quakes of civil combustions, they lose him, who is best to be found in the Evangelicall and still voyce, to which the Priests and Prophets of the Jewish, also the Apostles, with their successors the Godly Bishops, of the Christian Churches, have alwaies listned, and generally obeyed; judging nothing more diametrally distant

from and opposite to true Religion than Rebellion (that is, the usur∣ping of that power which is by Right and Law anothers) upon any religious pretence whatsoever. Certainly the Jewel of Loyalty nei∣ther was, nor ever will be, safer kept than in the Cabinet of Primitive Episcopacy; as Aarons R••d and the Tables of the Law were best pre∣served in the Ark of the Testimony, and in the most holy place, which were laid up with the pot of Manna; Emblems most lively setting forth the happy State of any Christian Church and Nation, while it maintaines the Lawes of God and man, while it subjects all men to the Rod or Scepter of just Government both in Church and State, supporting, as the Princes, so the chief Pastors, Bishops and Guides of the Church with an honorable plenty, and all other Ministers both in Church and State with competent and ingenuous alimony. As Christian Kings and Queenes have ever been, accor∣ding to Gods promise, the most indulgent, liberall and tender nurses of the Church of Christ in all Countries, every where retaining and reverencing Episcopacy as most agreeable with their Soveraignty and Monarchy; so have all true Christian Bishops, in all Ages and places, ever been the most Learned Assertors of, and the humble submitters to, Soveraigne and Monarchical Authority of Princes, and no lesse to that of Aristocracy in Common-weales or Republiques, such as Florence was, and Venice still is; who never yet saw any reason of State to move them to change the ancient and honorable Government of Catholick Episcopacy for any other, which hath, as more of parity, popularity and poverty, so lesse of honest policy, firm peace and religious loyalty. Certainly a Christian Prince or State that de∣signes stability to their power and peace, will need these two swords, of Soveraignty and Episcopacy to keep himself, his people, and his Church safe. A wise Governour cannot but see and say of Episco∣pacy, compared to all other formes, as David said of Goliahs sword, there is none like that, in respect of its principles, operations and in∣fluences, as to religious loyalty and publick tranquillity. The loyalty and civil subjection of all novellers seemes to be with so many salvo's and reserves of godlinesse and grace, of Religion, Christs Discipline or true Church-waies, of Princes not being tyrants or persecutors in their subjects sense, that there is little certainty, much lubricity, and as many dangers as eva∣sions. But the Loyalty of Episcopacy is positive and plenary, resolute and absolute, according to those cleare Evangelical precepts and patternes, either to act or suffer with good conscience, owning no pensations as from God or Man, Pope, or Presbyter, or People, which some Antiepiscopall Preachers and Professors seem to have found out, as the Gnosticks of old did, being loth to be Carbonated or Crucified Christians if they can help it; pleading that Right followes Might, especially in Cases and Engagements of Religion; excusing the Primitive Martyrs softness and easinesse to suffer, as Bellarmine and others do the Popes pristine submission to the Emperours, by rea∣son of their Minority, being then in their bibs and hanging-sleeves.

CHAP. XXI.

MY third Plea to recommend Primitive and Catholick Episcopacy to my wise and honoured Countrymen,* 1.175 is taken from the consideration of the Genius or temper of the English Nation; in which the Spirits of people are (generally) so heady and giddy, so high and stout, that they cannot long bear any way of Government, or any Governours which seem levelling, popular plebeian and prostrate: however they may for a fit of novelty or discontent be pleased with such Pageants, yet these are not the Mansion-houses that English peo∣ple will dwell in. They are too stiff-necked and stubborn a people ever to reverence or submit to such Magistrates in State, or such Discipli∣ners in Church, as are but their Peers and Equals at best, and many times their Inferiours, as in estate and learning, so in all those things, Divine, Civil and Humane, which are proper to conciliate respect, and command submission upon the account of some eminency of merit or worth, set off with some conspicuity of riches, honour or power.

The late Presbyterian design and defeat in England, as to inducing their Checker-work of Lay-elders to be Joynt-rulers and Partners with Preachers in Ecclesiastical autority, placing (as they must needs) even silly Mechanicks in many places in a parallel jurisdiction with the ablest Scholars and Ministers, as to Church-government and Di∣scipline, yea and above them in their numbers and suffrages; the speedy baffling (I say) and discountenancing of this pitiful project, with all its long train, baggage and ammunition, by a general dislike, difuse and neglect of it, sufficiently shews, that either Common people in England have more modesty yet left in them than to think them∣selves fit judges and rulers in the State or Church with their Magi∣strates and Ministers; or else that they utterly disdain to be Ca∣techized and controlled by such as are their plain country-neighbours and trivial Comrades, of the same forme for rusticity and simplicity, and many times as much below them in prudence as in estate, in civi∣lity as in solid piety, to which a factious and pragmatick ambition in any man adds very little.

The speedy confutation of this incongruous polity and stratagem, which, to please the people, sought to besiege my selfe and all Mini∣sters, both in City and Country, with four or five or more Lay-elders, made up of Farmers, Shop-keepers, Clothiers and Handicrafts-men, to be our Assessors and Assistants, as Censors and Supervisors of all the Parish, and our selves too not only with us, but in some things above us Mini∣sters both in number and popular influence; this hath really wrought such an abhorrence and disdain in most people of all such Lay-ruling-elders, and such a despiciency of all such Disciplining-plots as are nei∣ther prudent nor pertinent for the English temper, that even those Ministers who were at first most zealous to set up, in stead of the fair Temples and Cathedrals, those small Synagogues and low Consi∣stories

of Lay-partners in Church-government, even these Ministers find they have lost much of that pristine respect and influence they had among their own and all other people: so that upon the point neither great nor small will now be (further than they list) governed by such methods of imprudent men, who have reproched their own mother-Church, diminished themselves and their Order, blasted their Ministerial Ordination, soiled that fountain whence they sprang, disgraced those venerable Bishops who were lawfully and worthily their Fathers and Rulers, despised (as much as in them lyes) the very Catholick and honourable name of Episcopacy, abolished its ancient honour and autority, which were ever established and preserved till now by the Custom and Canons of this as of all Churches, also by the ancient Lawes of this Nation; thus splitting even their dear Presbytery in pieces, (which was best embarqued with Episcopacy) while they ran this on ground, upon the Rocks & Quick∣sands, the oppositions of power and the despiciencies of people, between which all Church-government and publick respect is now removed from both Bishops and Presbyters.

Alas, how pitiful a part of any Government have any of these Mi∣nisters now to act and please themselves with, who affected to play a new game at Chesse in this Church, onely with pawns and rooks, without Kings or Bishops? whose unseparable fate, at least as to the Genius of England, King James very wisely foresaw would stand and fall together, (if he had as wisely prevented the danger and damage of both:) it being very hard for any Soveraign Prince to govern such an head-strong people, unless he have power over their minds as well as their bodies. This a Prince cannot have but by Preachers, who, as the weekly Musterers, Orators and Commanders of the popu∣lacy, do exercise by the Scepter of their tongues a secret and swasive, yet potent, Empire over most peoples soules. These preachers he knew were not easily kept either in good order, or in just honor (be∣ing men of quick fancies, of daring and active confidences, great va∣luers of themselves, and ambitious to be many Masters, yea popular and petty Monarchs, in the Thrones of their Pulpits and Territories of their Parishes) unlesse there were some men over them, who are fittest to be above them (as being too hard for them) in their own sphere and mystery, best able to judge of Ministers Learning, Opi∣nions, Preaching, Praying and Living; men for yeares of Gravity and Prudence, rewarded with Estates and Honors.

* 1.176And such were Bishops, without whom Christian Monarchs are like those Kings who had their thumbs and great toes cut off; it be∣ing not possible for a Prince immediately to correspond with every pet∣ty Presbyter, nor is it comely to contest with them, nor can he be quiet from their pragmatick janglings, unlesse they be curbed by some such Learned, Authoritative and Venerable Superiours as are properest for them; who were the fittest mediums between the King and his other Clergy, both to perswade Princes to favour the Church, and to perswade Church-men to preach and practise loyalty toward

their Princes, which tends to the honor of both Magistracy and Mi∣nistry. So that it was no other then an obvious conjecture to foretel, No Bishop, no King; since the same Scriptures and Principles of both rea∣son and religion, piety and policy, lead men to obey both as rulers over them in the Lord, or to reject both, by affecting popular parities and communities, as in Church so in State.

Which abatement of Kingly or Soveraign power in one person, as to its civil Magistratick and Monarchical eminency, hath by late ex∣perience been found so inconsistent with the Genius of this English Na∣tion, that the Representatives of the People have not onely impor∣tunely petitioned the restitution of Monarchical, yea Kingly, govern∣ment, but they have actually setled the main authority in one person, under an other Name and Title; justly fearing, lest the dividing and diminishing of Soveraignty, Majesty and Authority, as to the chief Go∣vernour, should in time make a dissolution of the civil Government, by frequent emulations and ambitions, incident to any such Nation as England is, which hath so many great and rival Spirits in it, prone to contemn or contest with any thing that looks like their Equal.

Nor do I doubt but Time will further shew us, (if it hath not done it already sufficiently) that no less inconveniences and mischiefs, both as to Church and State, may follow the debasing and destroying of Ecclesiastical power and authority in England, dividing and mincing it: so diverting the ample and fair, the ancient and potent stream of Episcopacy, (which flowed from the Throne of Christ, and of Chri∣stian Kings) into the new rivulets, small channels, and weak currents either of Presbytery or Independency.

The Scepter of Government in Church or State, like the staff or rod of Moses, when it is cast out of his hand on the Earth or populacy, turns to a serpent, Democracy being a very terrible Daemogorgon:* 1.177 untill it be resumed into Moses his hand, (as King in Iesurun) it doth not return to its former beauty, strength and use, which that did, after it had justly devoured the rods and serpents of the Magicians; as in time Mo∣narchical Government will do all other kinds or essayes in Engl. which are but the effects of popular passions and encroachments, carried on more by some Preachers Inchantments then by Lay-mens Ambitions.

Strabo and others tell us, that the people of Cappadocia,* 1.178 when the Romanes had conquered their Kings, and offered them their Liberty as a Province or free State under them; they refused the fa∣vour, affirming the temper of their Country was such, that the people in it could not live if they were not governed by a King: So perti∣nacious were they, as indeed most people in the world have been, and are at this day, to retaine the sacred Tradition of Kingly or Mo∣narchicall Government, which being parentall and Patriarchall, is most naturall and divine, derived to us by nature, and confirmed by good experience ever since Noah and Adam, who had their just Soveraignty as Fathers and Kings over all mankind derived to them from God the Great Father and Eternall King over all, from whom Mo∣narchy and so Episcopacy derive their Majesty and Authority; Pri∣mogeniture

carrying with it, as Princely, so Priestly power; which made the same name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (Gen. 41.45. Exod. 3.1.) to signifie both Prince and Priest: The want of either of which, and the swer∣ving from either of them, commonly occasioneth infinite distracti∣ons in any Nation and Church; especially if they have been in all times wonted to be governed by them. To avoid which miseries a∣mong Mankind, the Wisdom of God hath guided, as most Nations to Monarchy, so this and all primitive Churches to the royall Priest∣hood of Episcopacy, from the very cradle or beginning of Christianity: At which time S. Jerom to Euagrius confesseth, it was (toto orbe de∣cretum) a Catholick Decree and Order through all the Christian world, which could be no other then Apostolical at least.

And however other Reformed Churches may make a shift to live, and some of them thrive, without the formal name and title of Bi∣shops, (though most of them have the efficacy of the power, and the re∣ality of the authority in their Superintendents) yet I am confident, till English Spirits are wholly cow'd and depressed with war, and such ex∣haustings as utterly dis-spirit and embase the Nobility, Gentry and Communalty, nothing will be more inconsistent with them than what savours of parity and popularity in Church-Government. They will rather affect to have every one what they list, which in ef∣fect will be no Government properly Ecclesiastick, further then they may be commanded and possibly over-aw'd by the civil sword, to submit to any such Triers, Ordainers, Committee-men and Cen∣sors, yea Tithing-men and Constables, as it is pleased to impose on them, while it exerciseth both a Civil and Ecclesiasticall Episcopacy over Church and State, as supposing it self safest when it hath both swords in its hands, that by so eminent power it may both preserve Majesty and exercise Authority, which are insepara∣ble.

It is extreme vanity and folly to imagine that even the lesser flies, the rabble and vulgarity of the people in England, (naturally course, and now grown both baser and ruder then ever, being insolent as to the presumptions of their liberties, both religious and civil) that these (I say) should easily be held by those fine new cobwebs of Church-Government, which some men have lately spun out of their own bowels and braines (for they are not of the ancient Web or Loome.) How much lesse can any wise man expect that the grea∣ter sort of people in the Nation, such as are either purse-proud (yet arrant Churles and Clowns) will be either catched or held by those imaginary toyles? What then shall we think either Presbytery or Independency will do with the higher-spirited Gentry, and (hereto∣fore) Magnanimous Nobility of England? Will not these Lords and Ladies think it ridiculously strange to find themselves cited and sum∣moned, tried and examined, reproved and censured, excommunicated, yea and reprobated by a few petty-Presbyters, whom they look upon com∣monly as poor Scholars, pragmatick and pedantick enough for the most part, if they have any power, and be under none as to Church-Discipline?

Or will these Gentlemen submissly venerate the Autho∣rity of Good-men Lay-Elders, or a cold Vestry of a few honest Gaffers with their Elect Pastor, who is as a poor soul set to informe and move that poor Body of Parochial or congregated Christians,* 1.179 who are rea∣dy to say with the Pharisee to all that are not of their corporation and opinion, Stand by, we are holier than thou?

Good God! what stamps of eminency, in Reason or Religion, in Piety or Policy, in Civility or Charity, will any persons of Noble Birth, Good Breeding and Pregnant Parts, see in these Consistorian or Congregationall Conventions, to keep up their own Authority, and to keep down other mens spirits from despising them? Among whom there neither is nor can be (generally) any such conspicuity or suf∣ficiency for any parts and abilities, of mind and body, of estate and quality, as may redeem them from the very contempt and laughter even of boyes; to which many times their pittifull clothes, (which give either a great glosse or damp with vulgar eyes, as they are either rich or mean on the backs of men in Authority) besides their simple carriage, their senselesse speeches, and very silly lookes, are prone to ex∣pose them. Nor have they many times, as to the Lay-part of them, any thing without or within them to redeem them from this low and loose esteem, in all mens both judgements and consciences who are not very silly, superstitious or servile.

Yet of this course bran and barrel (for the most part) are those men and Ministers who have been most eager to exclude Venerable Episcopacy, and to challenge to themselves, either as Ministers or Laicks, the whole Height, Depth, Length and Breadth of Ecclesiasticall Government in England; not onely for ordaining Ministers, but for censuring, silencing, deposing, excommunicating, and wholly Ana∣thematizing or abdicating from Christ and his Church, all sorts and sizes of men, whatever Majesty, Soveraignty and Authority they have upon them. For these new Masters professe, (like God) to be no respecters of persons: all must fall under their lash and stroke who are either in the Parochiall or Congregationall Communion and Jurisdiction. Possibly such small Monitors or Triobolary Discipliners, (who are justly of least esteem in a Nation and Church) might for a time, and in a humour, suite the spirits of some little Colonies or Conventicles in Arnheim or Amsterdam, in new England or in old and cold Scotland, where common people have much of the easiness or tamenesse of peasants: But certainly they are no way suitable to the Haughtiness and Grandeur of England. These manacles are so far from shackling the chief of our Tribes, and heads of our Families, that they are not capable to hamper the feet; so far from making good Pillories, that they will not serve for good Stocks and whipping-posts, for the due repressing and punishing even of vulgar petulancy and insolency; which we see prevailes every where inspite both of Presbytery and Independency, for want of an Honorable and Venera∣ble Episcopacy, justly constituted and honorably countenanced in the Church.

The temper of the English Nation is not like that of Scotland, (which with so brotherly and unwelcome a zeal would needs ob∣trude upon us Presbytery whether we would or no.) There every petty Lairde of a Village in his High house, hath either a bit and bridle in the mouths, or a Cane over the crags, of all the poor Cota∣gers, and of the poor Clerick his Minister too; who are in a kind of Villanage (as underlings) to his Seigniorie, servilely depending on him, the one for his great Salary of an hundred Scotch punds or marks a yeare, (where every mark is thirteen pence half-penny, and every pund is two shillings English) the other for their Cotages, Copy-Holds, Farmes and Tenures. So that the common people there being gene∣rally over-dropped and under-fed, low-pursed and low-spirited, might easily be ruled, as to any religious Government and Church-Con∣cernments, by such a Discipline as their gudd Lairdes and Sr. John pleased to put upon them; the ambition of Preacher and people being no higher than to eate and drinke, and to beget children in their own likenesse to poverty and servility, as the Peasants in France and Boores in Germany do.

But the ruggednesse and fiercenesse of the people of England, even of the very Commons and clowns, (who are higher fed, and bred to less slavery then in other countries) is such, that, like our English horses, cocks, mastives and bores, they are no where to be matched for the curstness and animosity of their spirit and mettle. How have we seen even mean men bristle against, not onely their grave Ministers, but their great Benefactors and Masters? Tenants have risen against their Landlords, and Peasants against the noblest Peers: so Presbyters have contested with their Bishops, and subjects with their Soveraignes. Such tragical rufflings and disdains of their betters are no news in Engl. And shall we think that trades-men, peasants and yeomen (not to men∣tion gentlemen and noblemen, or such as shall govern as supreme) will, all or any of them, now be so tame, as to be curbed, checked, ruled and managed by those minime-Ministers and members of Congregations, or those petty Presbyters in their Parishes or Associations, whom they have no visible cause or motive in the world to look upon or esteem as their equals or betters, no way likely to be their benefactors, and so not worthy to be their Rulers in the least kind? This submission cannot be expected, unless Englishmen are (now) to be subdued by fine words, and made obedient by the formal and super∣cilious looks of some men, who affect in their Churches and Parishes to govern all, and are not fit (alone) to govern any, unless they had been more able and willing to govern themselves, and to have kept within that compasse of Ecclesiastical Order and subjection to their Bishops and betters, which the example of all Churches, and all worthy Presbyters, and true Christians in all Ages, commended to them, besides the par∣ticular Laws and constitutions of this Church and State.

These considerations of the unproportionableness of any other Church-government than a right Episcopacy to the temper of Eng∣land, moved the supercilious, yet very learned, Salmasius, in his advice

to the Prince Elector then in England, and to some other of the long Parlament, and of the Scotized Assembly, (who desired his judge∣ment upon the then hot and perboyling,* 1.180 yea passionate and over-boyling debates touching Episcopacy) to tell them, That as the Episcopal Government, rightly constituted and executed, is very agreeable to the Word of God, and most conform to all Antiquity; so it was of all other most suitable to the English spirit and constitution: The want of which he already foresaw was, and would ever be, the cause of much disor∣der and distraction, of infinite Factions, Heresies, Schismes and Confusions.

Thus the great Dictator of Learning (as he esteemed himself) was pleased in this passage and other-where, graciously to express his judgement and pleasure, according to the humour he was in,* 1.181 or to the Interest which he was pleased to adopt. Sometimes he is Walo Mes∣salinus, and ashamed to own his Name against Episcopacy: he was in that disguise to gratifie the pretentions of Presbytery, and the adhe∣rence or dependence which he had to the French and Dutch Chur∣ches: otherwhile he puts off the vizard, and with open face owns the eminency, authority, antiquity and universality of Episcopacy; yea the incomparable utility of it, when joyned with a grave and or∣derly Presbytery, besides a particular aptitude in it to the English Genius.

For he well saw that all Government, and Church-Government as much as any, is a beame of Divine Majesty, and requires not onely something of a Diviner sufficiency as to inward abilities and endow∣ments, but also of a Diviner conspicuity and lustre for Authority, ci∣vil eminency and ornament. We read that God, besides his choice of Aaron and his Sons to be complete persons, to make them chief Priests according to his Command and Commission, gave also strict order for their garments,* 1.182 to have them made with such come∣linesse, cost and curiosity, as should be for glory and beauty, even before the eyes of the people over whom they were placed. And we fur∣ther read that God forbad to his people the Jewes all birds that did creep and yet fly, they were uncleane and abominable to be eaten.* 1.183 An Emblem that nothing is lesse comely in Gods Church, than to see those men ambitiously affect to fly high in governing others, whose condition is low and creeping on the ground.

Indeed no Government can be carried on in Church or State, (e∣specially in Engl.) but either by the absolute terror of the sword, and secular power commanding, or by such legal injunctions and religious perswasions as bind good men in conscience to submit, first, to God, and for his sake to those whom he, as Lord of all, is pleased to set over us. Then is government in Church or State most complete and con∣stant, when it hath first that rational Empire and religious preva∣lency over mens hearts, which ariseth from the perswasion that

people have of the worth, abilities, right and authority which Go∣vernours have (by their laws) as from God in the State, so from Christ in the Church. Which perswasion as it brought all Christian people, Presbyters and Bishops, to be so wholy subject to their civil Magistrates and Soveraigns; so it made all Christian Presbyters and Professors to be filially submiss to their Bishops, as to Fathers given them by Christ: even then when Bishops were rich in graces and gifts of the Spirit, but low as to worldly greatness, and under much persecution; yet then did the Majesty of Episcopal autho∣rity prevail, (on which the lively Characters and pregnant Memorials of the Apostolical pattern, designation and succession, were still fresh and most remarkable) then did it draw all true Belie∣vers and good Christians to venerate their Bishops or chief Pastors for Conscience sake; by so much the more, by how much Presbyters and People had more of the power of Godlinesse in them: whereas now it is made a new mark of Godliness and Saintship with many, to cast off, to hate, abhor, despise and destroy all Bishops and all eminent Episco∣pacy. Sure either primitive purity or modern dreggs must be very much out of the right way: and which of them erres, I leave to all sober men to judge.

As for other Christians of looser Consciences and Conversation, which were prone in all Ages to be as weeds in the garden of the Church, (especially in times of Peace, Plenty and Prosperity) the piety and wisdom of Christian Princes and other godly people ever took care to keep them in the more awe and reverence toward their Bishops and Ecclesiastical Governours, by investing these in such out∣ward and visible enjoyments for estate and honour, which might adde some outward respect and authority to them, (and that no small one) before those that had most need to be so restrained, overawed and dazled. Hence the piety and policy of Constantine the Great not onely gave liberal supports to the Bishops of the Church, but gave them places and honors equal to the Patricii, the Senators in order and degree, which were the Roman chief Nobility.

It is not onely an imprudent, but an impious presumption, and a temp∣ting of God to needless miracles, for any people to invest those men in any Government, as in State so in Church, who are (as St. Paul saith) little esteemed, because deserving little; who have neither per∣sonal abilities for the Office, nor any clear and undoubted commission to authorize them in it from God or Man, from Christ and his Church: which, I conceive, can hardly, if ever, be found in any wayes of Church-government, which are suspected for Novelty, or tainted with Parity and Popularity, contemners of Catholick Custom, Primitive Anti∣quity, and Apostolical Succession in an holy Uniformity. From all which depravations as venerable Episcopacy is sufficiently known to be farthest removed of any, so it cannot but seem to all impartial Christians to be, as every way best in it self, so fittest for the native temper of England; where mens spirits are more accurate and acute, more inquisitive and searching into the rights, foundations and

grounds of all authority over them, then in other Countries, where meannesse and easinesse, servility and credulity of common peo∣ple, makes them venerate for their Gods any Calf or Idol which their Superiours please to set up in the Church, to serve or secure the civil Interests.

But in England, where people have much light and dare to use it, such policies and projects would (now) be not onely preposterous, but vaine and ridiculous. There is no putting (among us) Eagles wings or Feathers upon the bodies of Jack-dawes, Rookes or Crowes, which rather incumber them, than inable them for any orderly mo∣tion; much lesse do they make them Imperiall birds, fit to rule or over-aw the other winged inhabitants of the world, which will be ready to scorne and despise them.

And what indeed (for instance) hath more abased the condition, and abated the common honor of Ministers in England, of later yeares, than some of their unseasonable and unreasonable affectati∣ons to govern in common, as beyond their due proportion for Age, Gifts, Parts, Ornaments, so before they had complete Commission to empower them, either from God or any man in Soveraign power? Even such Presbyters as most affected, like Icarus, to fly above their Fathers, my self and the English world have seen to have so melted their own artificiall wings, that they have miserably faln into a Sea, a black and a red Sea of confusion, contempt and contention, both among their own people and all the Nation.

Out of which Abysse they will never be able to wade or swim, in my judgement, unlesse they can (with such Unity,* 1.184 Humility and Charity, (as St. Austin adviseth some Donatists) revoke their exotick errors, retract their Schismes and transports, returning from their pertinacious novelties to the true proportions of Ancient Church-Go∣vernment; which I think are in no degree to be found either in Pres∣bytery, Independency, or any way apart from Episcopacy: both which new: waies have so grievously blasted and singed themselves by the exor∣bitancy of those terrible flames which they kindled utterly to consume Episcopacy, that there is little likelihood either of these novelties should ever appeare to be entertained with any publick beauty, ho∣nor, esteem or approbation in England, where nothing is lesse to∣lerable than Governours that are contemptible, for want of Ability, Authority and Dignity, as to Estate and Honor.

Amidst all which immoderate and mercilesse fires (destinated to consume all the pristine beauty and honor of Catholick Episcopa∣cy, both root and branch, in one day) yet (to shew not more the wonder of Gods mercy, than the true temper of the English people) behold not onely Primitive Episcopacy, but Primitive Bishops (that is, persons of Learning, Piety and Vertue, becoming that sacred Office & Dignity) have retained all this while, and will do while they live, (yea and when they are dead) so much of reall honor and true re∣spect due to their worth, that no Assemblies, no Armies, no Votes, no Ordinances, no Terrors, no Calumnies of inordinate Presbyters, no

insolencies of licentious people, nothing can ever deprive them of, or degrade them from, an high respect and esteem in the hearts and desires, in the loves and compassions of all unbiassed, learned, sober and wise men throughout the Nation;

Who are not yet grown so dull and degenerous, as not to pre∣ferre the Primitive, Catholick and Venerable Authority of Episcopacy, as to order and Ordination, so to Government and jurisdiction, as much before the novel inventions and ostentations of any Presbyterian and Independent models, as one would value the English Roses be∣fore the Scotch Thistles; freely to handle or feed upon which, is no such precious Christian Liberty as any wise men, Ministers or others, have either cause to envy in others, or to congratulate in themselves; since their former subjection to Episcopacy was far more to their Safety, Order, Plenty and Honor, than what they now enjoy in their petty Signiories. The lowest parts of that Mountaine of God, Episcopacy, on which the Church of Christ for many Ages stood and flourished, were higher than the top of these new mole-hils; the skirts of Bishops clothing were more venerable than the very Crownes of these Ministers heads, the unanointed corners of whose haire and beards are now so deformedly shorne or shaven by a sharp and popular rasor.

The renowne and value of Episcopacy is much risen since En∣glish-men have seen added to the other excellencies of our English Bishops, the miracle and magnanimity of their Christian patience, who after their hard and long studies, attended with many merito∣rious and usefull vertues, after they had lawfully obtained and many yeares peaceably enjoyed such Honors and Estates as adorned Epi∣scopacy in England, after they had no way, and by no law, forfeited these, or misused them; yet, in the decline of their lifes, in the colder and darker winter of their Age, these grave and gallant men can beare with Christian patience and heroick composednesse of mind the losse of all, and that from their own Country-men, Professors of the same Christian, yea and Reformed, Religion: and this with∣out any respect had either to their present and future support, or their pristine dignity. A fate so sad and Tragicall, as is scarce to be parallell'd in any Age or History: yet have none of them been heard to charge God foolishly. They say and write either nothing, or onely the words of Sobernesse, Truth and Charity: they still possesse their soules in silence and patience, when dispossessed of all things: whereever they live, their lustre shines through their greatest obscu∣rity and tenuity, as the bright Sun through small crevises, far be∣yond the most sparkling Presbyters, or glittering Independents; whose new popular projects for Church-Government, compared to Primi∣tive and old Episcopacy, are like Comets or blazing Starres compared to the Sun and Moon.

The Gravity, the Constancy, the Contentednesse, the Meekness, the Humility of these Venerable, yet afflicted, Bishops, (now redu∣ced (God knowes) to a great paucity as well as tenuity) yet still keeps

up their price, and commands from all wise and worthy men a vene∣ration both of their persons, and of that comely Authority which they heretofore enjoyed, and worthily exercised, in this Church. Who almost of any considerable people in England, that are not ei∣ther ignorant, fanatick or sacrilegious, but either openly or secretly wish the happy restauration of Venerable Episcopacy to this Church and Nation? who, that hath sense of honor, justice or ingenuity, doth not deplore, and is not discountenanced to consider, the Crowds and Loades of indignities cast upon such excellent persons as for the most part the Bishops of England were; even then when they were to be sacrificed, by I know not what strange fire, as a peace-offering to the discontented Presbyters of Scotland, and their ambitious Sym∣bolizers in England? I know some of those Lords and Commons who in the huddle helped to destroy Bishops and their Order, now not onely pitty the undeserved sufferings of such brave men, but re∣pent of their own compliance; and so do many Ministers.

The usefulness, worth and necessity of excellent Bishops and of true Episcopacy were never so well understood in England, as since the sad effects have shewed us and all the world the want of them, if in any Nation, sure in this, where some of the very enemies of all Episcopacy heretofore, and the eager extirpators of it, do now ex∣presse (which they have done to me) (as the other Tribes did to that of Benjamin,* 1.185 when they had almost quite destroyed it) some∣thing of mercy and pitty, of moderation and retractation.

Alas, saving a few Ministers, most-what Lecturers, and some scrupulous people here and there, which had been a little bitten by some Bishops, either for their inconformity or extravagancy, and saving a few other men that had a mind to Bishops Lands and Houses, (both which were not the hundredth part of the people of this Na∣tion) saving these, I say, (who had and have most implacable picques and feuds and jealousies against all Episcopacy,) the rest, which are the most and best of the Nation, I perswade my self, have been and are so just and ingenuous, as not to take up vulgar & cause∣less, and yet eternall hatreds, against such worthy men as our Bishops most-what were, and so Venerable a Function as they were invested with. Yea at this day (as much as I perceive) the Names of Episcopa∣cy and of every worthy Bishop are like spices bruised, and like sweet oyntment, (whose box is broken) more fragrant and diffused: just as an agreeable perfume would be after one hath been much afflicted with Assafetida. The very stench which hath risen every where from the heaps and dunghils of factious confusions in religion, both as to mens minds and manners, since the routing of Episcopacy and Bishops, these have rendred that primitive Order and Catholick Pre∣sidency more savoury and acceptable then heretofore it was to some men, when their weaker brains were cloyed with the constancy of so great a blessing; as some are brought to fainting spirits by long smel∣ling of the sweetest smells.

Episcopacy, like the body of holy Polycarp Bishop of Smyrna, and

(placed there by St. John) when it was burned, hath filled the En∣glish and all the world with a sweet odour. It is like the bodies that have been well embalmed many hundred years past, never capable to putrifie, but will ever remain uncorrupt, as a sacred kind of Mum∣my, for a memorial to all generations.

Though the Lands and Lordships, the flesh and skin which adorned Episcopacy by humane bounty, be either devoured by worms, or so wasted and dissipated (as the ashes of some Martyrs were, by which their persecutors hoped to defeat them of a blessed resurrection;) yet still the Divine donations and endowments, the Spirit and Soul of pasto∣ral power is remaining to Episcopacy: and its honor will be both Immortal and Glorious, when all its enemies shall be ingloriously either forgotten or remembred.

The Apostolick Antiquity, the Catholick Dignity of Episcopacy is not abated, nor ever can be: The Divine Wisdom, Beauty, Order, Authority, Usefulness and Blessing by it, in it and upon it, do still survive, and ever will, in all Histories, in all Times, in all Churches, and in none more justly than in this of England; where the experi∣ence of all sober Christians hath brought them to that sense which venerable Beda expresseth was had in his dayes, (that is, eight hun∣dred years agoe) of Episcopacy and good Bishops,

That any Pro∣vince or Church destitute of its Bishops,* 1.186 was so far destitute of the Divine protection and benediction.

As this Age hath brought forth such as dare to despise, decry and destroy what all former A∣ges have happily used and highly magnified; so after-Ages, in the revolution of not many years, may admire, adore and restore with great devotion the primitive honor of Episcopacy, which some men have sought to lay in the dust, and bury in oblivion.

Whose resurrection is not to be despaired of, even to its ancient glory, when sober Christians of all sorts shall seriously consider, and compare with former times in England, the present State of this Church and the Reformed Religion in it, full of divisions, distractions, disaffections, of animosities, envyes and jealousies, of offences, mur∣murings and complainings, running to ignorance, negligence, irre∣ligion, and at best to Romish Superstition; where Ministers are multi-form, people mutually scandalized and scattered, Christians not so much united by any bond of uniform Religion or Worship, as over-awed from doing those insolencies and affronts to which their parties and passions eagerly tempt them. Nothing of Ecclesiastical Order, Discipline and Authority, further then a sword or a gun, or a private fancy afford; nothing of the Clergies authoritative convention, corre∣spondency, or communion as brethren; no joynt counsel, no blessed harmony, no comely subordination among them; all proclaim a Chaos and confusion. Compare (I say) all these deformed distempers into which we are fallen since we abdicated or lost venerable Episcopacy, with that Piety, Plenty, Harmony, Unity, Order, Decency, Profi∣ciency, Respect, Honour and Authority, which were heretofore so eminent and illustrious in the Church and Church-men of England,

while it enjoyed the blessing of Episcopacy; in whose preservation and honour the honour of true Religion, the Majesty of any Chri∣stian Church, the dignity of the ordained Ministry, the validity of sacred Mysteries, the completeness of Ecclesiastical power, the Au∣thority of all holy Ministrations, and the measure of all just Refor∣mations in Religion, (besides the civil peace) were heretofore thought to be very much bound up, as in all Churches and Nations that are Christian, so in none more than in these of England, if we consider the native greatness and generosity of some mens spirits, the roughness and stubbornness of others, all of them disdaining to be either abused by the simplicity, or curbed by the arrogance, of any men as their Church-governours, of whose Religious ability and Ecclesiastick authority they are in no sort satisfied. It is not good to tempt either the Sea or the Populacy, by keeping too low banks, which are easily over-run, and occasion much ruine to all sorts.

I may further adde, to convince my Brethren the Ministers, and all my worthy Countrymen, how agreeable and honourable Episcopacy, in its due place, posture & authority, was to the genius of Engl. by putting them in mind of that vast disproportion, for Love, Respect, Counte∣nance, Maintenance, Encouragement and Honor, which now are paid, as generally to the function of the Ministry, so particularly to the per∣son of any Minister, of whatever quality or preferment, title or party he be, comparing things to what the deserving Clergy generally enjoyed heretofore, while, under God and their Kings, their worthy Bishops pro∣tected them according to Law in well-doing. Heretofore (even in my memory) a grave, learned and godly Bishop was as the centre of his Diocese, the tutelary Angel of his Clergy, the good genius of every able and faithful Minister under him: He was the grand Oracle of the honest Gentry, the honoured Father and ghostly Counseller of the true-hearted Nobility; he was the admiration and veneration of the most plain-hearted and peaceful Common-people. Notwith∣standing all the scurrilous obloquies and affronts which sometimes either weak or wicked, foolish or factious men sought to cast upon all Bishops and all the Clergy under them, yet still the kind∣ness of Parlaments, the favour of Princes, the worth of good Mini∣sters, the discretion of wise Bishops, and above all the goodness of a gracious God, kept the Clergy of England in such a condition as was rather to be envied than pittied. No Minister of any worth was then so cheap & despicable, so obvious to injuries, and obnoxious to all indig∣nities, as now he is, no not by an hundred degrees. Every grave and good Minister in his place then moved as wheels in an Engine, by that concurrent strength which then was in the whole Fabrick & Jun∣cture of the Church: the beams of Episcopal honor shined on the meanest Clergy-man, whose own fatuity or factiousnesse, weaknesse or wickednesse did not obscure him. The secular interests and worldly enjoyments of the whole Clergy were then much more considerable, both for profit and honor; their livings much better and more se∣cure to them (as their Free-holds,) if they kept within the bounds

which our Laws had set; their preferments more ample and more easie to be had; their reliefs, in case of any loss, burthen or charge, more easie; their reputation more conspicuous, when they had something of authority and commission besides their Desks and P••l∣pits, when some of them were not only in Ecclesiastick Commissions, but assessors on Benches of civil Judicature; for which as they might well have leisure enough, without neglecting their spiritual employment, so I believe they might be as able to serve their Coun∣try and their neighbours in that way, as a great many Justices of lat∣ter edition, especially so far as to preserve the honor of the Church and true Religion from suffering any detriment in any County. It is evident that in all times since England was Christian, no Courts of Justice were ever had without some Divines at them and in them; our Fore-fathers alwayes judging it to be of no less con∣cernment to preserve Religion in authority, and Church-men in con∣spicuity, than to preserve their Estates, civil Peace and Lifes.

Beyond this, how great a lustre (I beseech you) was added by the piety and generosity of the English-Nation to all the Clergy, when some of the Bishops were taken into the Privy Counsell of the Prin∣ces, when all the Bishops had the places and priviledges of Peers in Parlament, having temporall Baronies; yea when the whole Clergy in their Representees had place and power in Convocation, both to consult of all things Ecclesiasticall, and to give of their own Spirituall Estates a free-will-offering to the publick Treasury? These and such like marks of publick conspicuity looked indeed like the beams of honor upon the Clergy, making their faces to shine before the com∣mon people. This posture of the Clergy was manly, generous, heroick, becoming the Honor and Piety of the Nation, worthy of the mu∣nificence of Christian Princes, of the Devotion of Christian Parla∣ments, of the Learning and Merit of so excellent a Clergy and Christian Ministry as England enjoyed; which (of all professions) in any Nation should be least Eclipsed, and most illustrated with the tokens of publick respect, because no men have to encounter with so many Devils of disdain and Spirits of opposition in private breasts, as good Ministers have, if they will be friends to mens soules, and foes to their sins.

Now (poor wretches) wherein are any of us, as Ministers of the Gospel, considerable, for any publick remarques of respect and honor either to our persons or callings? Are we not even ashamed of our selves and one another, when we see the nakednesse to which the justice of God, by our own sin and folly, hath exposed us and our profession? Not onely all Bishops, under whose wings Presbyters were wont to be best sheltred, but even Presbyters, yea Presbytery it self, and all sorts of Preachers or Ministers whatsoever, are miserably dis∣puted and despised by those many-fac'd parties in Religion which have been gendred of late in England, while people have looked up∣on that ring-streaked, py-bald and party-coloured Ministry which hath been set before them, vastly different from that Candor, Beauty and

Uniformity, which heretofore was both in Shepherds and their seve∣rall flocks, agreeable to that Primitive pattern, which never had a Christian Congregation without an appointed Minister, nor a Mini∣ster without due Ordination, nor Ordination without a Bishop, nor a Bishop without great honor and respect among all good Christians: The Bishops of the Church being, as St. Jerom expounds that of the Psalmist,* 1.187 those children of the Church which are prophesied to be made Princes in all Lands under the Gospel, and in the Government of Jesus Christ.

All these united together in an holy and happy correspondency kept up Christian Religion, its Doctrine, Ministry and Discipline, to some height and eminency; which is now faln here in England to a very poor and pittifull, a plebeian and precarious, yea in many to a Parasi∣ticall posture, not daring to discommend what they dislike, nor to owne what they desire, nor to desire what they approve, nor to complaine of what they feel pressing and pinching them: yea some are such Cossets and Tantanies, that they congratulate their Op∣pressors, and flatter their Destroyers, calling that a State of pre∣cious Liberty, which is indeed no better than a tamer slavery; boast∣ing in their shame, and triumphing in the ruines and disparagings, as of their profession, so of the true Christian and Reformed Re∣ligion, which cannot but be darkned when the Clergy is Eclipsed, as now it is in England, where not any one Minister, great or small, can keep himself in any tolerable esteem with all parties, no nor avoid the contempts and reproches cast from some hand or other on him: let his worth be what it will, for Learning and Integrity, for Piety and Paines, yet he wants not those friends to Reforma∣tion that seek to depresse him, and would heartily joy in his utter ruine.

Some poor Ministers may (possibly) now shrowd themselves here and there under some particular shelter of some civil and less supercilious patrone, or some more sober and good-natured people: but, to speak the truth, none of them have any proper Sanctuary, or any meet refuge among themselves, where they may equally ex∣pect protection for their Rights, Persons and Profession, as Ministers of the Church, or as men in holy orders. How many with scorne disallow and disavow any such Church or Orders as the best Mini∣sters pretend? nor do they that are first Antiepiscopal, and then Antiministerial, think that there is any thing of right due to any of them besides poverty and contempt. Yet to such ports (many times) most Ministers put in, when tossed to and fro in the tempest of popu∣lar contests, forced thus to run themselves a-ground sometimes, to avoid utter Shipwrack: many have given over their Livings, to en∣joy their Liberties, and to preserve a capacity either to get ano∣ther, or by occasionall preaching to get their bread. Ecclesiasticall Courts we have none, nor any considerable or competent Judges of our own Cloth and Calling. To Convocations or Synods▪ we are never called, which I conceive might be as usefull and necessary

for the religious interests of the Nation, as Parlaments are for the secular and civil; out of which the Clergy are wholly excluded, Bi∣shops being ejected out of the House of Peers, where they sate so ma∣ny hundreds of yeares, yea, ever since there was such a great Coun∣cel in the Nation, and long before there was any House of Commons. Neither Presbyterian nor Independent Ministers are admittable, (how∣ever they have either renounced their Clericall Order, or Metamor∣phosed themselves both in apparel and in principles to a Laick forme.) Other men, though they ordinarily preach, yet may be chosen as Members of the House of Commons, and sit there; onely professed Preachers, though not in Orders, may not. So that in nei∣ther House the Clergy or Ministry (now) have any other Proxyes, Deputies, Representees or Patrons, than such as the meanest Mecha∣nicks or Trades-men have, no nor so much; for these may have of their own Art and Calling there, to assert their Rights, which Mi∣nisters have not, as any spirituall Corporation or Fraternity, not so much as the meanest Burgesse Towne or civil Corporation. Nothing is left the Clergy but a Lay-Committee for Religion; which may in time be as great an injury and a grievance to the true Religion, as any they sit to inquire of; while all the Concernments of the Church, all matters Ecclesiastick, all the Doctrine and manners of the Clergy, all that concernes the Preservation or Reformation of Religion, all disputes and determination of controversies, yea and of cases of Con∣science, all setling and asserting of true Doctrine, all confutation of dangerous errors, all Antidotes against the poysons and infections of Religion, all direction for the decency of Gods publick worship, for administration of holy Mysteries, for Ordination of Ministers, for execution of Church-Order and Discipline, all the Liberties and Livelihoods of Ministers, must be wholly left either to the Learning, Religion and Discretion of some plaine Country Gentlemen, who (God knowes) are most-what but very superficially studied in these cases, being better skill'd in hawks and hounds, in their oves and boves, than in the deep studies or points of Divinity; nay tis well with many of them if they have not forgot their first Catechize and principles of Religion: or else the Clergies concernments must fall under the judgement of Lawyers, who finding no worldly profit to come by their Pleadings for Religion, do not much mind them, or enable themselves for them: or they must be exposed to the piety of Physitians, which was never thought very intense, nor much in the Rode of their practise: or the cases of Ministers must fall under the tender-heartednesse of Souldiers, who are more skilled in Swords than Bookes, in Military than Ecclesiasticall Discipline; men of blood, as David himself, are not fit to build Temples or Churches, as God tels him: or at last the affaires of Ministers must be referred either to the formall gravity of some solemn Citizens, whose Shops and Counting-houses have been their most constant and profitable studies; or to the pragmatick activity of some confident Mechanicks, who whetting each other by their disputes and janglings, are every

where ambitious to be as thornes in the flesh and goades in the sides of poor Ministers, left they should be lifted up above measure. To the mercy of some of which sharp censors had the Ministers of Eng∣land been (sometime) left, they had not left one Minister in his Living, nor one Church-Living in England for a Minister. But God then hampered them in their strange Vagaries, preserving still some Remains of this Church and its Clergy from being wholly left like Sodom and Gomorrah.

And indeed, who almost is there of any profession never so so∣ber, that ingenuously now or at any time sympathizeth with either Scho∣lars or Ministers? who is there that by a native (as St.* 1.188 Paul saith) and genuine affection careth for their affaires? All seek their own Profit, Honor, Pleasure. Any of them may invade the place and office of a Minister, if they list. Few are scrupulous to pinch or deprive Ministers of their profits: none expects any great good from them, but rather unwelcome reproofes and censures, according as every Mi∣nister is either severe, or supercilious and cholerick, setting up his small Tribunall, and exercising his Discipline as he fancies best, sca∣ring silly men and women sometime with the thunder-bolts of his Excommunications, Examinations and Suspensions; that generally all people are jealous of Ministers peartnesse and ambition, which aime to rule them with a Rod of Iron, when they have but the Scepter of a Reed in their hand.

Hence is it that most Gentlemen, Noblemen, Yeomen and Ar∣tizans, not onely do not much care for Ministers that are weigh∣ty and steady, but they generally look asquint on them, and are afraid of them, as their Tetricall Reprovers and Moroser Monitors. In all respects all men are now tempted to despise them, as made every way inferiour to all sorts of men, of small gaines and uncertaine Estates, of no publik power, honor or influence; not worthy to be adopted to any friendship, nor to be feared for any distance and enmi∣ty; persons most safely to be injured of any men, having nothing to revenge or right themselves with but their sad lookes and sharp tongues a generation of men rather filled as with wind, and swoln with their own airy speculations, than any way considerable for solid suf∣ficiency and usefull worth: yea, by very many and most illiterate per∣sons, all Ministers are esteemed no other than their Leeches, Hangby's and Dependants, whom grudgingly they entertaine rather out of formality than conscience, out of policy more than piety. Per∣sons of some literature and ingenuous breeding have (many times) se∣cret emulations and rivalries against their Ministers, judging them∣selves not onely the better men in all other respects, but the better Scholars too, as it oft falls out now; so that they think it time lost to heare their Ministers preach, because they find them do it with little study or dexterity, and with lesse Authority.

The meanest, poorest and plainest sort of people expect neither much good nor hurt by any Minister, whom they see every where re∣duced to such a tenuity and minority, that there is no spark of Majesty,

or beam of Magistracy among them, since the ancient and honou∣rable Chairs of the Bishops of England have been turned into Joint-stools, and their Jurisdictions or Courts, both Ecclesiastical and Civil, resolved into Lay-Committees. This blessing hath the Clergy of England gained, since Ministers affected to ride on Scotch saddles and Galloway-Naggs; which was once made an Article of accusation a∣gainst Bishop Farrar, in Queen Elizabeths third year, as a diminishing of his Episcopal dignity.

Thus desolate, dejected and despised is the condition of the Clergy now in England, both in storms and in calms, ever since they have been beaten from, and denyed Anchorage in, the fair Haven of Episco∣pacy, which ever was and ever will be the safest and best harbour, both for Religion, this Church and its Clergy. For no men will regard those Ministers who help to make themselves undervalued: Who will care to provide for or protect them, that cast off so fair a portion of Estate, and noble a proportion of honour, as the Laws of this Land had given them under the Episcopal covering? Whither now shall poor Ministers fly, unless they fly from their despised and distressed cal∣ling to some more easie, quiet and beneficial Mechanick profession; unless they renounce their former Orders, and take up a new standing, either upon their own tip-toes, or some Mole-hill which the Ants of the people have cast up? neither of which stations is either firm or comely.

The vulgar favour is too flat, dull and shallow, for any man of Lear∣ning, Worth and Wisdom to lanch into; he will presently be a-ground: for popular respect riseth to no higher a pitch than they see men have some publick influence of favour, estate or power. Go to the Pala∣ces of such as are Princes, and think themselves great persons, their Courts and Families are commonly full of deep and rough, rapid and dangerous motions: the courtesie of country-Justices and true Com∣mittee-men is very various, much as the Wind and Tide are either with or against the poor Clergy.

Where are there then any proper Advocates and Judges, or any competent Censors and Supports of the Clergy, becoming men of Learning and Worth, beyond the ordinary rate of most men? Whom have they of their cloth and calling that is in any eminency of Place, Power or Honour, who might by their favour defend a poor Minister as with a shield, so as worthy Bishops did? without whom the Ministry in England may (I think) despair of ever recovering themselves to any great value or regard, while they are looked upon (even one and all) under a meer plebeian notion and proletary proporti∣on; permitted indeed to marry, and beget children, but to servility, poverty and beggery. Few persons of any Worth or Estate will now either make their sons Ministers, or match their daughters to them, or contract any alliance or friendship with them: since no Clergy-men can be great, they will not be much valued for being good. Thus hath the fall of Episcopacy, like a great and goodly Oake, crushed all the Under-wood of the Clergy; which was safe while those defensatives

stood in our Druina: nor have those escaped the brush and crush who were most industrious to fell it. On all hands the honour of the Clergy is never like to revive in this Nation, till something like pri∣mitive and authoritative Episcopacy be either replanted or restored; the spirit of the Nation being such, that it cannot be governed but by those that have some publick eminency and real lustre upon them, either as to military power, or civil honour, or religious presidency, set off with the ampleness of some estate, and the authority of some fitting jurisdiction. As Augustus said to the Egyptians when they desired him to visit their God Apis, I worship Gods, not Oxen;* 1.189 so do the most people of Engl. in their hearts reply to all Presbyterian & In∣dependent Ministers, who seek to winne them to worship their ways, We were wonted to venerate grave and honourable Bishops, not every petty Presbyter or Preacher, as our chief Church-governours, according to the custom and manner of all good Christians in all an∣cient Churches, and in this of England, ever since Joseph of Arima∣thaea or Simon Zelotes converted us, ever since K. Lucius was baptized,* 1.190 and the British Church had the honour of Primogeniture to any Na∣tional Church in the World; ever since either Palladius in Scotland, or Patricius in Ireland, or the latter Austin in England, by the missi∣on and commission of the devout Gregory the Great, either restored or planted Christian Religion and Bishops in England; the shortest of which Terms or Epoches is now above a thousand years: In all which time England hath been famous for nothing so much as for the great regard this Nation had (til of late years) both to Christian Re∣ligion and to the Clergy, which never til now were made to live with∣out the crowns and coronets of their worthy Bishops in every Diocess, which were the coverings of power and honour upon the heads of all the Clergy; to whom the access of a poor Minister was short and easie, his hearing speedy, his tryal legal and rational, his dispatch without delayes, his dismission fatherly, and his submission filial and comely: insomuch that peaceable and good Ministers were never more blest, than when they had the sight of their worthy Bishop or Diocesan, who did not onely as a good Shepherd oversee and rule them, but tooke care to feed and defend them, with Order, Plenty, Peace and publick Honour; blessings of so great price in our mortal pilgri∣mage, that they had need be very pretious Liberties indeed that are to be purchased by parting with them, or exchanging them for the dry Martyrdoms of Poverty, Contempt and daily Confusion.

CHAP. XXII.

* 1.191IN the last place, I do with the more courage and con∣fidence recommend the cause of Venerable Episcopacy to my honored Countrymen, because no Nation or Church under heaven ever had more ample and constant expe∣riences of that excellent worth which hath been in their Bishops, or of that excellent use which hath ever been made of a re∣gular Episcopacy, both in respect of true Piety and Orderly Po∣licy.

I know it will at first dash with full mouth be here replyed, how many Bishops have been superstitious, sottish, luxurious, tyrannous persecutors, and what not? especially before the Reformation, till their wings were so clipped that they could not be so bad as they would; yet some of them were bad enough.

My answer is, I do not undertake to justifie every thing that every Bishop hath done in any Age, late or long since: though I am charitably modest to palliate the shame or uncomliness of my Fathers, yet I am no Mercenary Orator or veneall Advocate to plead for their enormities, which are in no men lesse tolerable or expiable. There were (no doubt) among Bishops, as well as other men of all sorts, some weak, some wicked; as Ezekiels figs, some very good, some very bad: yet take them in the generall view and aspect, even in the darkest times, I am sure they were in England ever esteemed and employed both in Church and State, as Primores Regni, men of the greatest abilities and best repute for Learning, Wisdome, Counsel, Piety, Charity and Hospitality in all the Nation; nor were many of them in those times inferiour by birth and breeding to the grea∣test Noblemen in the Land. I do not censoriously rifle mens perso∣nall or private actions, but I consider their publick influence and aspect: It sufficeth to my designe, if I demonstrate by induction of many particulars, that Episcopacy is no enemy to Piety, no way prejudi∣ciall to Church or State, yea a maine pillar to support the welfare of both. Many Bishops may have been bad, yet is Episcopacy good; as many Priests of old were, like Elies Sons, vile men, yet was the Priest∣hood Honorable and Sacred: many Judges and Justices may be base and corrupt, yet is Judicature good; many Magistrates unworthy, yet is Magistracy an excellent and necessary Ordinance of God. He that should sift all the Presbyters or Ministers of any sort that have been, or now are, even the greatest zealots against Bishops and Episco∣pacy, I believe he would find among them drosse enough; yet must not the Office of Presbytery, or the Function of the Ministry, be cast off or abhorred. He that shall examine by right Reason, Reli∣gion, Conscience and Honor, what some Princes, yea some Par∣laments, have been, and done, as to the persons of men, will find they have been neither Gods, nor Angels, nor Saints, nor Saviours alwaies, but poor sinfull men, of common passions and infirmities;

yet, is the honor and use of Soveraigne power in Princes, and supreme Counsel in full and free Parlaments, of admirable concern to the pub∣lick good.

So is it in point of Episcopacy; notwithstanding that many Bishops were but men, yet some, yea many, nay I hope the most of them (especially since the Reformation) were as Mortall Angels, Faith∣full Pastors and Venerable Fathers. There are upon account reckoned up by Bishop Godwin and others 1479. Bishops in England and Wales, for above 1100. yeares; of which time some Histories remaine, though Bishops were long before; but of these there are some Re∣cords both before and since the Reformation. Who will wonder that in so great an harvest, in so large a field, there be found some light, some empty, some blasted eares?

This is certaine, that till these last tempestuous times, Bishops in England had given so ample and constant experiments of their Pru∣dence, Piety, Worth and Usefulness in all Ages and States, for Ec∣clesiasticall and Civil Affaires, that they did abundantly conciliate and conserve those great measures of Love, Respect, Honour and Estate, both publick and private, which their Persons and Function by Law enjoyed: Insomuch that as there were no where to be found better Bishops, so no where had they better entertainment, before and since the Reformation, while they enjoyed the favour of Princes and the love of Parlaments; who never heretofore listned to the plebeian envy or petulancy of those who sometime petitioned and prated against Bishops and Episcopacy, as Diotrephes did against St. John. The Wisdome, Gravity, Piety and Honor of this Nation never thought it worthy of them to overthrow so Venerable, so Usefull, so Ancient, so Catholick, so Honorable an Order, meerly to gratifie the peevishnesse, or passion, or revenge, or discontent, or ambition, or envy of inferiour people or inferiour Presbyters; who were at their best every way, when kept in compasse by wise Bishops.

No men heretofore, never so much fly-blown with faction, could so far prevaile by their insinuations and agitations, as to have any Vote passed in England against Episcopacy: all men of Learning, Gra∣vity and Prudence, for these thousand yeares and more, in England, (as in all Christian States) owned and highly reverenced, as Epis∣copacy in generall, so good Bishops, as the chief Conduits that had conveyed to them, their Fore-father and their Children, all Chri∣stian Ministry and Ministrations, all Christian Mysteries and Comforts, yea Christianity and Christ himself. Which Spirituall, Divine, Eternall and Inestimable blessings, this, as other Nations and Chur∣ches, ever owed, as chiefly to Gods mercy, so instrumentally to the hands of Bishops, by whose Ministry they were taught, by whose Authority they had many other Ministers duly ordained and sent into the harvest, when it was great, and required many Labourers. These in their order assisted, as Presbyters, their respective Bishops in Teach∣ing and Governing the Church; but without or against their Bishops they never acted, upon any account of Parochiall or Congregationall

pretentions of Ministers Equality, or peoples Immunity and Liberty. Alas, what ground was there for either of these pretenders in Eng∣land,* 1.192 when there were no Parishes divided (as now they are) till the yeare of Christ 634. when Honorius an Archbishop of Canter∣bury began that way, for the more easie and orderly carrying on of Re∣ligion among the Country-people, who had now generally received the Christian faith and Baptisme? Till then the Pagani or Country-people either repaired to their Bishops and his Clergy in the Cities and chief Townes where they resided, or they occasionally attended their Bishops in their visitations of them, or such Presbyters as were sent out by the Bishops to officiate among them. There was then no fancy, nor many hundred yeares after, of any petty Churches, either of Associated Presbyters or Independent people, without, yea against, the Episcopall Ordination, Inspection and Jurisdiction: still Bishops and Episcopacy were preserved and honored in England.

And this not onely by private persons of all ranks and qualities who were considerable for their honesty or Devotion, but by our most admired Princes, our noblest Peers, our wisest Parlaments, who did ever keep up the use and honor of Episcopacy in England: nor did they ever disdaine to have Bishops their Assessors and Assistants in Parla∣ments, esteeming it a rustick and plebeian temper, to admit men to publick Counsel and Honors for their Valour and Estates, and not for their Learning and Religion; by which all worthy Bishops did as much ennoble themselves in all wise mens esteem (if they wanted that of blood and descent, which many of them had) as those who most swelled in the conceit of their great Ancestors, who left them great noble Estates, but many times ignoble minds, little wits, and lesse hone∣sty or vertue: which hath been the fate of some who have most puffed against Episcopacy, and despised those Bishops who were in all Morall, Rationall, Religious and reall Excellencies not their equalls, but far their betters.

What Prince was ever more sage in her Counsel, or more solemn in her Government, more advised in her favours and frownes, than our Augusta, Queen Elizabeth? what Soveraigne ever more recon∣ciled Empire and Liberty, or held the balances of Justice more im∣partially and more prosperously between all interests and degrees of men, both in Church and State, between Clergy and Laity, No∣bility and Communalty, for neer half an hundred yeares? In all which time she had no greater blemish, than her yielding sometime too much to the sacrilegious importunities of begging Courtiers, who ter∣ribly fleeced, and sometimes flayed, the Estates of some Bishopricks in England and Wales; not so much out of her malice or covetousness, as out of her mistaken munificence. For never any Prince did more really, religiously and constantly honor her Bishops as Fathers in God: one of whom She had for her God-Father, namely Archbishop Cranmer; another (I think it was Archbishop Whitgift) she called her black Husband; most-what preferring such men to be Bishops as were worthiest of her favour, fittest for Gods, the Churches, and

her Majesties service. Did this wise Princesse ever listen to the in∣sinuations, pretentions, petitions and charmes of those men in her daies, who so much importuned and molested the publick peace and patience by their despite against Episcopacy, and their scurri∣lity against Bishops? Some of them (possibly) might be well-mea∣ning men; but I take the best of them to have been popular and superstitious in this point, others very pragmatick and juvenile: none of them were any great Polititians, while they would either have no Church-Government with any Eminency, or wholly reduce it to such a parity as they designed for their ambitions, which would have made themselves and all the Clergy (as at this day) more divided and despicable, than ever they could have been under Bishops, though Bishops had had no more power than an High-Constable, or a Coun∣try-Justice. Besides this, the simplicity of those zealous men in those daies who most maligned Episcopacy, and disparaged the Church of England, (having been terribly scared by some Popish Bishops in Queen Maries daies, whose sad pictures still frighted them in the Book of Martyrs,) did then by their needless Divisions, Distracti∣ons, Oppositions and Separations, greatly advance the Papall interests,* 1.193 as learned Mr. Cambden wisely observes, writing of the contests between Archbishop Whitgift and Mr. Cartwright with his Asso∣ciates; whose unhappy Successors could (we see) never carry on their designes now at last, but with the infinite troubles & miseries of this Church and State; by which they have advanced their Presbytery in England so little, so not at all, that never any men got so little, or lost so much, by so dear a bargaine, which cost not onely much money, but much blood, many lives, many soules and many sins.

After this renowned Queen had left Episcopacy not onely stand∣ing, but fixed and flourishing in England, to the content and happi∣ness of the most and best of her Subjects, in Court and Country, in Parlaments and out of them, King James succeeded as supreme Go∣vernour in Church and State.

What Christian King was ever crowned with more learning, and a larger heart in all Knowledge, Divine and Humane, Ecclesiastical and Civil? This Prince had been nursed with the milk of Presbytery, he had been long dipped and dyed in Presbytery; if any, sure this King might have seen, at least fancied, the beauty that Presbytery added either to the Reformed Religion, or the Imperial purple: His education by Buchanan, and his castigations by Mr. Knox and others, might in all probability have much devoted him to Presbytery, and prejudiced him against Episcopacy; of which I believe he seldomer heard one good word, than he did Faction, Treason and Rebellion, from those warmer Presbyters, who, as his swadling-clouts, so straitly wrapped him up in his minority, that he could hardly fetch his breath with free∣dom, yea, and in his majority too, when they made themselves as his chains and fetters, to bind Princes, as all men, to their good behavi∣our. Yet notwithstanding these Presbyterian Prepossessions for so many

years, did not this great Monarch heartily rejoyce, when he came to a Church handsomly and honourably governed by learned, grave, or∣derly and venerable Bishops? (the onely Catholick Government of all Churches, of which he had read so much, and so much good in the Ec∣clesiastical Histories, and nothing of any other) Was it not an infinite content to him, to see himself freed from the vexatious Thistles and provoking Thornes of some Presbyterians in Scotland, (for others were grave and modest men) that he might enjoy the fair and sweet Roses of Sharon, such Bishops as had ever been the chiefest flowers in the Garden of Christs Church? Was he ever satisfied, untill he had redu∣ced the Kirk of Scotland from some Presbyterian extravagancies, to such Episcopal Order and Constancy as was indeed very excellent, and neerest to the primitive pattern of paternall Presidency, fraternal Assi∣stance and filial Submission? (But few people are ever so happy as to know and value their own happiness.)

When this great work was done, of restoring Episcopacy to so an∣cient a Church as Scotland was, and confirming it in England, contrary to the vain hopes, childish presumptions, and self-flatteries of some popular men, who could never with reason expect that so learned and wise a Prince as K. James would exchange the Ark of God for Dagon, Episcopacy for Presbytery; did he not as seriously triumph in the blessed alteration of his Ecclesiastical Station, as he did to remove his habitation from, and extend his dominion beyond, that Hyperborean horrour of Scotland, to this Southern sweetnesse and amaenity of England?

These things thus well setled as to the Order and Honour of the Church of Christ in his Dominions, although this King were a Prince of most profuse,* 1.194 and indeed prodigious, munificence, (thinking no Epithet became a King lesse (as Tully sayes of Deiotarus) than that of homo frugi, thrifty or illiberall) yet did he never incline to de∣vour the Churches patrimony, to keep the Episcopall Seates va∣cant, that he might enjoy the Revenues. He once refused the offer of Cathedral Lands,* 1.195 which some had projected as very feisable, be∣cause (as a grave Bishop then suggested to him) God was twice eve∣ry day publickly and solemnly worshipped in every Cathedrall, and his Majesty there publickly prayed for in his greatest necessities: whatever hunger seised his royall appetite in the (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) sharpest famine of his Exchequer, yet he never, waking or sleeping, thought of Confisca∣ting Church-Lands, or making Bishops to be superstitious, or superfluous in the Church, because his condition was necessitious. No, whatever failings as a man that Prince had, yet, as a King and a Christian, he had this justice and generosity, to preserve the honor of Bishops, and the Rights of the Clergy. Indeed, as he was the greatest Scholar of a King in all the world, so he was as great a patron of good Scholars as the world had. Nor will those that have most quarrelled the Memory and Reigne of King James, easily mend the condition of Church or State; which he left in Peace, Plenty and Safety. Nor was it so much policy or reason of State, as strength of true Reason, and the prevalencies of true Religion, which so counterbiassed that

Kings judgement against Presbytery, as a partial popular novelty, or confirmed him in Episcopacy, as an Apostolick and Catholick Anti∣quity; between which he thought there was no more compare as to Church-Government, than there is between the Majesty of goodly Lions and the subtilty of little Foxes.

After this great pattern of King James, (whose learned arguments were more prevalent than his arms in Religion) followed his unfor∣tunate Son, the last King, who amidst all his reproches and improsperi∣ties cannot be denyed this Honour, than he seemed not inferiour to any King that ever lived in his regard to the Churches ancient Order, Estate and Honour: although few Princes ever sustained greater dif∣ficulties and necessities as to his Estate, yet never any had greater Antipathies against what he thought Sacriledge, nor a less longing to tast of the Priests portion; which he esteemed sacred, because it was Gods, dedicated to him, and so vested in him both by Law and Con∣science, by true Divinity and just Humanity, that he judged no power on earth could, without manifest sin and robbery, alienate it from God and his Church. This made him so zealous not onely to preserve Bishops, upon his Fathers principles, but their Rights and E∣states also, because he thought them to be Gods and his Churches; to maintaine whose right he remembred himself to have sworne in the first place at his Coronation, and so was no lesse bound to them than to the rest of the people, as to their civil Properties, Lawes and Priviledges. Certainly, however some have denyed this King the Title of Pater Patriae, yet he seemes to have deserved that of Filius Ecclesiae, both Alumnus and Patronus, of which he appeared more ambitious than of any earthly glory, or Kingdom, or Life.

For whence, I beseech you before God, Angels and Men, do you think arose that his Princely and Christian pertinacy, even to the death, in the point of Episcopacy and Church-Lands? Henry the Fourth of France could change the whole scene of his Religion from the Reformed to the Roman, meerly upon reasons of State, dispensing with conscience to preserve his Kingdom and his short-liv'd greatnesse; yet is he cryed up for Henry le Grand: how much greater is that King to be esteemed, whose consciencious constancy (which some counted obstinacy) lessened him to nothing, when to the very last he maintained those sharp Agonies, Contests and Dis∣putes he had as to the interests of the Church and Episcopacy, which he counted his greatest concerns as to Religion, Justice and Honor? How did he encounter Mr. Henderson, Mr. Marshall, and others, upon this point chiefly? how indeed did he confound them by Scripturall grounds, by Ecclesiasticall precedents, by Catholick consent, by the sacred, venerable and unanswerable custome of all Churches till his daies? What answers, what offers of moderation and concili∣ation did he make as to this point of Church-Government, to the admiration, yea astonishment of his Antagonists? Although as to Military successes and Civil concessions, he yeilded much to an over-powering power; yet as to this rock of Ecclesiasticall affaires,

like the Ark upon mountaines of Ararat, where he rested there he fixed, there he continued rooted, unmoveable, invincible, chusing rather to be dashed in pieces than to renounce his principles, or to move contrary to those conscientious perswasions, for which he thought he had such cleare and valid grounds, such ancient pre∣scriptions, such constant presumptions, that he thought nothing in Religion could be safe or certaine, if in this point of Church-Govern∣ment the Catholick Church were not to be believed or imitated in Episcopacy.

Good God! whence should it be that a Prince so knowing, so sen∣sible of his dangers, when he saw the Presbyterian proposalls, power and interests so pressing upon him, (for Independency, that little stone, was not then cut out of the Mountains) whence had so great a re∣stivenesse and obstinacy seised upon so great a Prince, in a posture of so great storms and danger? which would in all likelihood at first have been appeased, if he would have cast this Jonas, Episcopacy, over∣board, and swallowed the Church-Lands into the Sea of the Ex∣chequer. He that could, as to civil and Regall concernments, much deny himself, why should he chuse, upon the Churches account, to suffer so long a war, so many wounds, so tedious prisons, so sad Tragedies living and dying? For however differences at last were inflamed upon other accounts in the procedure of the war (which necessarily mul∣tiplies offences on the conquered party) yet certainly the maine pro∣pose and motion, first of the Scots, and then of the English Presby∣terians, was this, Destroy the Temples of Episcopacy, and set up the Synagogues of Presbytery. Which any politick Prince would speedily have done, at least when he saw so terrible a tempest in present pressing upon him, yea and prevailing against him. What Prince was ever so in love with any Bishops or any Church-men, as to love them bet∣ter then himself? which in Reason he could not, and in Religion he ought not to do, nor would certainly have done so far as he did, if he had not had such perswasions deeply rooted in his conscience, of a justice, gratitude and duty he owed to God, to his Saviour, and to the Church, more than to the persons of a few Clergy-men; which he solemnly avowed, as in Gods presence, to Mr. Marshall of Finchfield in Essex, after a long conference at Newcastle, as I take it, had with him touching Episcopacy, (as Mr. Marshall himself soon after told me) assuring him, and conjuring him to assure others, of his Majesties uprightnesse and resolvednesse in this point of Episcopacy, as to matter of Conscience, and not of State or Policy: else, in point of secular advantages, his own peace and preservation, the publick tranquillity, the increase of his revenue by the Confiscation of Bishops and Ca∣thedral-Lands, would have amounted to much more benefit than ever he or his could expect from a few Bishops, Deans and Prebends.

Thus riveted was the Kings Conscience to Episcopacy, unable, upon any terms, till convinced not by Arms but Arguments, to consent to the utter extirpation of it; although he offered & condescended to many moderations, which were from him as much in vain, (for nothing but

root and branch would serve) as all the Extirpators Allegations to his Majesty against Episcopacy, to prove it not to have been the Pri∣mitive, Catholick and Apostolick Government of the Church, were in vain: for indeed nothing was produced new; all were trivial and thred-bare arguments, which had been answered ten times by learned men in this Church, and had for ever silenced all sober and modest men, if they had had so great regard to the Churches Catholick and constant Testimony, or to the Scripture-rule and Apostolick pattern, as indeed they should have had.

Besides this insuperable difficulty, fortifying Episcopacy in his Conscience, his Majesty no doubt had prejudices enough against Pres∣bytery, as to its novelty, its first violent intrusion, his Fathers vexation, its now armed obtrusion upon himself, a Soveraign Prince and chief Governour of Church as well as State: to these were added all the former Troubles and Tragedies in Scotland, by the scufflings of Pres∣bytery against Episcopacy; besides, he saw the destroyers of Episcopacy already divided among themselves, neither Presbytery nor Indepen∣dency could agree whose the child should be; yea, he lived to see Pres∣bytery, when it had been set up in the House of God, faln, like Dagon, with its hands and head broken off, before the captive Ark of Episco∣pacy. Mean while His Majesty, and all the World at home and a∣broad, saw the miserable Distractions, Confusions, Luxations and Li∣centiousnesse which brake in daily upon this Church for want of that vigor and authority of Episcopacy, which had been the great defense, under God, the King and the Laws, against those foul and filthy inun∣dations.

A state of Church-religion and Reformation which his Majesty saw was at present, and was ever likely to be, far distant from that which was enjoyed in England under his Princely Predecessors, and in some part of his own reign, when England was filled and overflowed with good Christians, good Scholars, good Presbyters and good Bishops; of which order England ever afforded, and specially since the Refor∣mation, so many learned and commendable, yea some rare and ad∣mirable instances: Insomuch that this Church had cause to envie none in the World, ancient or modern, as for other things, so for this, the blessing of excellent Bishops, as well as orderly Presbyters and sincere Christians.

Indeed no Nation for many Ages (if we may feel the temper of any people by the pulse of their Parlaments) either had more cause, or seemed to have more disposition to value, and actually did venerate, its excellent Bishops, than England did: yea, I have known those Noblemen, Gentlemen, Ministers and other people, who were, as to some Ceremonies, less satisfied or more scrupulous than the Church and State was, yet these men how have they commended, how courted, how almost adored such Bishops as they thought godly and grave, good Preachers and good Livers, as well as good Gover∣nours? But as to the general sense and vote of the Nation, which was audible and legible in its Laws and Constitutions for above a

thousand years, it ever did it self this honour, and its Clergy this ju∣stice, that no where in any Christian or Reformed Church Bishops were more ample, more remarkable, more reverenced, more honou∣red, even to the highest honour of Peerage; yea the Archbishop of Canterbury had place next the Royal Blood, never diminished or de∣graded by any Prince, or by any Parlament in any Age.

Nor is it the least of the Riddles of Providence, how Bishops and Episcopacy, having so resolute a Prince, and so great a King to be their patron and protector, should now in England fall under so great diminution, dejection, yea utter destruction; considering that there never had been worthier Bishops in any time of the Church, than have been in England this last Century; nor in any part of that Century were there more excellent Bishops, than were to be found among them at that very time when all their Palaces, with Episcopacy, were pull'd down about their ears, and the best of them buried in the dust and rub∣bidge: by which some men hope that the Names, Merits and Memo∣ries of all Bishops, and the ancient honour of Episcopacy, shall be for ever smothered in obscurity or obloquie, in scorn or oblivion; whose Resurrection, Reputation and Eternity, as to their deserved ho∣nour▪ and to the publick honour of this Church and Nation ever since it was Christian, and ceased to be either barbarous or unbe∣lieving, I do here endeavour; which if I cannot recover to life, ••et I have brought these pounds of Spice and sweet Odours for the En∣terrement, and leave a fair Inscription or Epitaph upon the Grave∣stone or Monument of Episcopacy, if it must be ever buried in Eng∣land: an Office of Piety in a Son to his Fathers, being my self a Person every way as free from suspicion of flattery or partiality, as can well be found, never either injured or obliged by any Bishop, as to any publick advantages, further than my Ordination as a Minister; which I count a great and holy Obligation, because by no other hands, I conceive, I could have lawfully received Holy Orders in the Church of England.

Free therefore from all biassings either for against the Episcopal Order, which hath now no sinister temptations attending it, I do affirm that Episcopacy could never have fallen into its terrible Fits and Convulsions, into such excessive and mortal Agonies in a worse time, as to the undeserved ruine of so many worthy men; nor yet in a better time, as to the eminent worth of those Bishops, and other Church-men of their subordination, who might well have born up the Cause and Honour, as well as the weight of the Contest and Ru∣ine of Episcopacy. A wise man would wonder how in a full, free and fair hearing, before competent, complete and impartial Judges, it was possible for Episcopacy (which was founded and supported by so strong foundations and supports; to which all Churches, all People, all Presbyters, all Princes, all right Reason, all due Order, all poli∣tick Honour, all Scriptural Patterns and Divine Precedents gave concurrent ayds, besides the Laws and ancient Customs of this Church and State) how it should suffer such a rout and reprobation, (in¦stead

of due Reformation where ought was amiss,) when it was able to bring forth such Armies at that time in England of learned, grave, godly, venerable and incomparable Clergy-men, Bishops and others of their perswasion, which like so many Heroes and Atlasses were capable to have born up the falling Skie, if it had not been over-charged with the Sins of the Nation. Doubtless the whole world did not afford in any National Church more excellent Bishops, or more able Divines for any Ecclesiastical Convocation, Synod or Council: singly they were mighty men both of Stature, Vertue and Valour, higher by head and shoulders than most of the Presbyterian Champions; but socially they had been invincible, if they had not been encountred with the sword, which regarded not the greatness of their Learning, or the soundness of their Judgements, or the gravity of their Ages, or the sanctity of their Lives, but jealous of their firmness to Episcopacy, presently set up a new Assembly, no way representing, because not chosen by, the Clergy of England, according to the wonted custom, in which the Clergy of England had their priviledges as well as the Commons of England, to chuse their Deputies, according to Law and the Kings Commission: yet these were to do the Journey-work of Presbytery as well as they could in broken times, undertaking to Directorize, to Unliturgize, to Catechize, and to Disciplinize their Brethren, their Fathers, their Countrymen and their Soveraign without any contradiction; there being none among them that either would, or could, or dared to plead the cause of primitive Episcopacy, which had so resolute a patron, and so many able defenders at that time in England, as among the inferiour Clergy, so among those of the Episcopal Degree.

Among whom we have onely to excuse the indiscretions, frailties, defects or excesses of two or three later Bishops, (who possibly forgat the Counsel of Phoebus, to use lesse stimulations, and more restrictions.) Do but consider with compassion the great temptations of these Bi∣shops, by that favour, place and power they had, besides their native tempers, which might be too quick and passionate, also the Scholastick privacy and bluntness of their education, not having taught them so well to dissemble, at least not to moderate their passions; take all to∣gether, it may be their greatest enemies in their place, posture and pro∣vocations, would not have been much more moderate and calme than they were.

But let these Bishops passe, who, as the highest trees, have suffered first and most the battery of the storms raised against Bishops. These few were abundantly counterpoised by those many other Bishops, both in former and later dayes, whose worth and abilities every way were such, that it is hard to find any of their adversaries in all things equall to them, nor could they have stood before them in the combate, if no weapons but bookes and arguments had been used: certainly some one Bishop had been able to have chased an hundred Presbyters, these last being seconded by none of the ancients, the first having all antiquity on his side.

Tis true, I well know, that many of the Presbyterian party were men of very fleet pace, of voluble tongues, pregnant parts and plausible appearances, which did very well while they kept their ranks and stations, but yet (under favour) they did not any of them attaine to the first three. There were many pounds, yea talents difference, between a spruce Lecturer, or a popular Preacher, and a wel-studied Bi∣shop, whose great Learning and Experience had made him every way grave and complete: there was as great a distance between some Bishops sufficiencies, and the ablest Antiepiscopall Presbyterian that ever I knew, as there was between their honors and revenues. Take them in all latitudes, for writing, speaking and doing; that I say nothing of their prudentials in governing, wherein Bishops drove the Chariot tolerably well at all times, sometimes very well, during a thousand yeares and more in England and Wales. But the Presby∣terian wisdom and Policy hath not onely overthrown others, but themselves too in a few yeares, together with the unity, order and honor of this Nationall Church.

Yea, as to that part of a Clergy-man, which is not more popular and plausible than profitable and commendable, when well per∣formed, I meane preaching, no Presbyterians exceeded the Episco∣pall Clergy, or some Bishops, in this particular; if they preached oftner, yet not better; no nor oftner, considering the Age and infirmities of body which might attend some Bishops. Nothing was beyond the thunders and lightnings sometime, or the gentle raines and softer dewes otherwhile, which distilled from the Tongues of Learned, Godly and Eloquent Bishops. How oft have I heard them with e∣quall profit and pleasure? Such apples of Gold in pictures of silver, such wholesome fruit in faire dishes, were their sermons, many of which have been printed, and many hundred more never published. Doubt∣less none of the Primitive Bishops and Fathers went beyond ours in England, if we may judge of their Preaching by those short and most-what plaine Homilies or Sermons which we read: Few of which were preached before great Princes and their Courts, as ours oft••were, whose Court-sermons, since Queen Elizabeth began to Reigne, if they could be collected together, I doubt not but they would be one of the richest Mines or Magazines of Learning, Piety, Prudence and Eloquence in the world. For those Sermons, both for the present Majesty of the Prince, for the curiosity of the Auditory, and for the abilities of the Orator, were the Quintessence or Spirits of many sermons and much study, commonly as much beyond ordina∣ry preachments, as orientall pearles are beyond the Scotch Pallors of those Jewels. Not but that it is the commendation of ordinary Mini∣sters to preach plainly, yet powerfully, to ordinary hearers, so as may most profit them. For he is the best Archer, not who shootes highest or furthest, but neerest and surest as to that mark at which he is to aime, which in preaching must be the saving of soules, not pleasing mens eares. Nor did the others preach lesse honestly or usefully, because more elaborately, at Court, considering the (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) nauseous

wantonnesse, of most Courtiers, and their curious expectation, who needed as much as they expected, sermons that savoured, not onely of the Lips and Lungs, but of the heart and head too. For Court-hearers will never get profit unless the Preacher take paines. And Queen Elizabeth very smartly once said, when she heard a warme and earnest, but a very plaine and easie Country-preacher, who was brought to preach before her in her progresse by some of those Courtiers who then seemed to favour the Nonconformists, She that had been wonted to drink strong-waters rarely distilled and compounded of many excel∣lent spirits, which were very cordiall in lesser quantities, did not wel re∣lish any drink that was very smal, though it seemed scalding hot: which is rather a culinary than a celestiall heat in preaching, whose true warmth lies in the weight of the matter, not in the noise or heat of the speaker.

I am not ignorant that some of our later Bishops fell under great obloquy and odium among many people, specially the last Archbi∣shop of Canterbury, who being a man naturally active, quick, rough and cholerick enough, lesse benigne and obliging than was expected from him, had brought upon himself so great a weight of envy, jea∣lousie and disdain, that there was no standing before it: when once he was left to stand by himself, he was easily over-run by a multitude, being but low of stature, of no promising, winning or over-awing pre∣sence. As for his politick or civil Demeanours, upon which account he suffered death, I have nothing to do with them in this place, both he and his Judges are to be judged by the Lord.

As to his Religion, I shall afterward expresse my sense whether he were Popish or not.

But first I would a little consider that suddaine cloud which co∣vered the face of many of our brightest Bishops at once, confining them to prisons, who were esteemed persons of great Candor, Prudence and Moderation; yet was their discretion much called into question, when twelve of them were snared and twice committed, most of them to the Tower, for a Remonstrance or Protestation which they made in order to assert their ancient and undoubted priviledge, to sit as Peeres in the House of Lords, to which they had by writs been sum∣moned.

Some State-Criticks thought they forgat what became their yeares, their wisdome, their dependance, and the distempers of the times. My answer is, possibly those goodmen might, through discontent and in∣dignation at the vile and vulgar indignities they suffered, (even a Par∣lament now sitting, of which they were Members) pen the form of their intended plea lesse conveniently; passion being an ill Counsel∣lour or dictator to the wisest men: yet, I believe, few of their severest censurers would have been more cautious in their expressions, if they had been under the like tumultuary terrors and insolencies, which, re∣peated and unremedied, were capable to provoke men of very meek spirits and mortified passions to speak or write unadvisedly, as Moses himself did in a case of lesse personall provocation than at other times

he had given him from the petulancy of people. Nothing scares sober men more than to be destroyed by vermine,* 1.196 as that brave man Si∣mon of Sudbury, Archbishop of Canterbury, was, whom the rabble at seven or eight blowes hacked in pieces. A valiant man will not cry out for assistance when he is to encounter with his match; but if many beasts of the people unprovoked run upon him, he may with∣out cowardise call for succour where he thinks it may be had. Such was the case of those Bishops at that time, when they not onely fan∣cied, but actually found, promiscuous and rude heapes of people, not onely threatning, but offering indignities to their persons as well as to their place and function; through whose sides they saw the malice and insolency of such Riotous Reformers sought to strike at the whole frame and constitution of the Church of England, which they, as all good men, had great cause to value more than their lives, if they might lay them down in an orderly & deliberate way, not in a tumul∣tuary and confused fashion. Whatever miscarriage those Bishops were guilty of in that particular, yet I am sure it was somewhat excusa∣ble by the greater Misdemeanor of those who gave them occasion so to complaine: Nor doth it any way blemish that excellency which in their more calme and composed actions they did discover, worthy of themselves and their Predecessors; to whom Erasmus long agoe,* 1.197 in Archbishop Warhams daies, gave this commendation, that England of all Churches had learned Bishops.

I will not go beyond the Reformation of Religion to find worthy Bishops in England; it may suffice (here) to register some of the well-known names of them, which possibly the vulgar never heard of, though men of reading and breeding cannot be ignorant of them. What was more gentle, ingenuous and honest-hearted than Archbi∣shop Cranmer, whose native facility made him in rough times lesse fixed, till he came to be tyed to the stake of Martyrdome? where he took a severe revenge on his inconstancy, by burning his right hand first, but his sincere, though fraile, heart was unburned amidst his ashes. What was more down-right good than Bishop Latimer, who joyed to sacrifice his now decrepit body upon so holy an account as the Truth of Christ? What was more holy than Bishop Hooper, or more resolute than Bishop Ridley? What more severely, yea morosely good than Bishop Farrar? All of them Martyrs for true Religion, by whose fires it was fully refined from the Romane Idolatry, drosse and superstition. This foundation laid by such gracious and glorious Mar∣tyr-Bishops in England, God was pleased to build a superstructure worthy of it in other most worthy Bishops, even to our daies.

Time would faile me to give every one of them their just Cha∣racter. It may suffice to place an Asterisk of honor to some of their names. What man had more Christian gravity than Archbishop Par∣ker? who had more humble piety than Archbishop Grindall? who more Christian Candor, Courage and Charity than Archbishop Whit∣gift? who overcame his enemies by wel-doing and patience, deser∣vedly using that triumphant Christian Motto, Vincit qui patitur. Who

had more of pious prudence and commendable policy than Arch∣bishop Bancroft, who did many Ministers good that never thanked him for it? Who had more of an honorable gravity and all vertues than Archbishop Abbot? to whom I may joyne his brother Bishop of Salisbury. All these were as chief of the Fathers, Metropolitanes of Can∣terbury, Primates of all England, as to Ecclesiasticall Order and Jurisdiction, according to the ancient pattern of the Church of Christ in all Ages and places. Nor were the Archbishops of York in∣feriour to them, such as Sandes, Hutton, Matthewes and others; men of great and good spirits, Learned, Industrious, Hospitable, Charita∣ble; good Preachers, good Livers, and good Governours.

After these came those other Bishops, who were equal to them in Gifts, Graces and Episcopal Power, but so far inferior to them in Pre∣cedency and some Jurisdiction, as the good Order and Polity of the Church required. No Age or History of the Church can shew in any one Century a more goodly company of Bishops, than here I could rec∣kon up. To omit many that were worthy of honourable remembrance, who had been some of them Confessors and Sufferers, others con∣stant professors of the true reformed Religion; these I may not smo∣ther in silence without sacriledge, robbing God of his glory, this Church of its honour, and these Bishops of their deserved praises; most of whose works do yet speak for them, and loudly upbraid the ingrati∣tude of those that cast dead flies of indignities upon such Bishops, whose names are as a pretious Oyntment poured out.

What was ever more pretious, more resplendent in any Church, than Bishop Jewel, for Learning, for Judgement, for Modesty, for Humi∣lity, for all Christian Gifts and Graces? What one or many Pres∣byters ever deserved so well of this Church and the Reformed Reli∣gion, as this one Bishop did, whom God used as a chosen arrow against the face of the enemies of this Church and the Reformed Religion? What man had more of the Majesty of goodnesse and Beauty of holi∣nesse than Bishop King? Who was more venerable than Bishop Coo∣per, though much molested by factious and unquiet spirits? Who had more ampleness and compleateness for a good Man, a good Chri∣stian, a good Scholar, a good Preacher, a good Bishop, than Bishop An∣drews, a man of an astonishing excellency both at home and abroad? How shall I sufficiently express the learned and holy Elegancie of Bi∣shop Lake, whose Sermons are so many rare Gems? or the holy Industry and modest Piety of Bishop Babington? Or the Nobleness, by Grace, by Gifts, by Birth and by Life, of Bishop Montacute? How acutely profound are the Disputes and Decisions of Bishop White? How full of equanimity & moderation was Bishop Overall? How clear, compendious and exact was Bishop Davenant? How fragrant and flo∣rid are the Writings, as ••••s the Life, of Bishop Field, whose Labours God did bless with the Dew of Heaven, he long agoe asserting the honour of this Church by an unanswerable Vindication? What can be more beautiful for Learning, Judgement and Integrity than Bishop Bil∣son, whose excellent works if some in England had more studied,

they had not so easily opposed the perpetual Government of the Church, which he proves to be Episcopacy? Was there any man more Saintly than Bishop Felton, who had been a good Patron to some Ministers that since have helped to destroy his Order? What could be more devout and thankful to God than Bishop Carleton, who hath erected a fair pillar of Gratitude for the remembrance of Gods mercies to this Church and State? How commendable for ever will the learned Industry of Bishop Godwin appear to impartial Poste∣rity, who hath with equal fidelity, diligence and eloquence preser∣ved the History of our English Bishops for above a thousand yeares from oblivion? Nothing was beyond the couragious and conscien∣cious freedom of Bishop Sinhouse, whose eloquent tongue and honest heart were capable to over-awe a Court, and to make Courtiers modest. Adde to all these the famous Bishop Hall, who had in him all that was desirable in an excellent Bishop, for Learning, Meekness, Patience, Peaceableness: his eloquence both in speaking and writing was tran∣scendent, yet the least of his excellencies. Lest any rust or soyl should grow upon so great graces and abilities, he was (among other Bi∣shops) polished by the Grindstones and roughnesse of these times; yea, there wanted not to his dying day some men, who gave him a great∣er lustre by their insolencies. Who had ever more of the Dove and lesse of the Serpent then Bishop Potter, a man severely good, and con∣scienciously, not factiously, scrupulous in some things, but not as to Episcopacy? What shall I speak of the Meekness and Tender-heart∣edness of Bishop West field, who frequently softned his auditors hearts, not onely with his excellent Sermons, but his unaffected tears? yet was he forc'd among other Bishops to lye down in sorrow, though no doubt he now reaps in joy. Nothing was more mild, modest and humble, yet learned, eloquent and honest, than Bishop Winniffe. I conclude this goodly Regiment of Church-colonels, of Ecclesiastical Rulers, of venerable Bishops, with Bishop Prideaux, who was a Miscellany or Encyclopaedy of all Learning: after he had by many years diligence honoured the Divinity-professors Chair, and the University of Ox∣ford, together with the Nation, by his vast pains, and was deservedly made a Bishop, (though somewhat too late) he was at last so squee∣zed to nothing by the iron hand of our times, that he had nothing left to maintain himself and his children,* 1.198 but dying bequeathed them Pi∣ety and Poverty as their Legacy.

May we not cry out, as he did of old, Bone Deus, &c. Blessed God, to what times hast thou reserved us? what terrors hast thou shew∣ed us? If it be thus done in the fruitful, sound and green trees, what will be done with those that are hollow, barren and rotten, dry, twice dead, and pulled up by the rootes?

All these Heroes of Learning and Religion, these renowned Bi∣shops, the honor of Episcopacy, the glory of this Church, the just boast∣ing of this Nation, (together with many others) have, some long since, some of late, dyed in the Lord, and are at rest from the sore La∣bour and travells they in the evening of their lives met with un∣der

the Sun. Many of them were exhausted, distressed, despised, destroyed, as to all worldly enjoyments; yet not miserable, not so afflicted as to be forsaken of God, or despairing of Gods mercies, though they found little from man.

Nor is the English world, heretofore so full, so famous, so flou∣rishing with rare Bishops, as yet so drained, but there are some such left as are worthy to bring on the Reare, and close up this gallant Troop of gowned Generals and mitred Commanders. If I might with∣out offence to the Modesty and Gravity of such Bishops as are yet living and best known to me, I would tell the erring and ingratefull Age, that, as it was said of Gonsalvo, whom Guicciardine calls the great Captaine, an Age is scarce able to breed or match such a Scholar, such a Writer, such a Bishop as Bishop Morton is. A most illu∣strious and invaluable Jewell, yet shut up now in a little box; a great and rich Vessel driven in his old Age to a small harbour, where his safety is tenuity and obscurity. Nor may I give a lesse tender touch of Dr. Juxon, whose modesty, fidelity and exactness was such, that when he bare the great envy of being at once a Lord Bishop of London and Lord Treasurer of England, yet he never had blame for either of them: his Government as a Bishop was gentle, benigne, paternal; his managing of the Treasury was such, that he served his Prince faithfully, satisfied all his friends, and silenced all his enemies, of which he had enough as a Bishop, though as a man he was so meek and in∣offensive, that I think he could contract no enmities with any. Some men wished they might have oftner heard him preach, and truly I was one of those; not onely because preaching was so much in fashion at London, but because that City needed good preaching, and was to be much taken by it. Nor could any preacher in my judgement exceed the Bishop of London. I confesse I never heard any man with more pleasure and profit, so much he had of Paul and Apollos, of a Learned plainenesse and a usefull elaboratenesse: when he preached of Mortification, of Repentance, and other Christian practicks, he did it with such a stroke of unaffected eloquence, of potent demonstration and irresistible conviction, that few Agrippa's, or Festus's, or Felixe's that heard, but must needs for the time and fit be almost perswaded to be penitent and mortified Christians.

I will yet be so modestly and honestly impudent, as to mention two or three Bishops yet living, not because I know them, but be∣cause they are worthy to be known, loved and honored by all good men. Such as Dr. Duppa the Bishop of Salisbury, a person of sin∣gular Prudence and Piety, equally Grave and Good, Learned and Religious, so eminent in many things, that he is worthy to be not onely a Tutor to a Prince, but a Counsellour to a King, and no lesse to be a Bishop in the Church of Christ. Next I crave leave to mention Bishop King, of whom I need say no more, but that I think him a Son worthy of such a Father. I cannot forbeare to conclude all with a mighty man, Dr. Brownrig Bishop of Excester, whose name and presence was once very Venerable to many Ministers, while they

were orderly Presbyters; now he is a dread and terror to them, since they are become Presbyterians or Independents, such Grassehoppers they seem in their own eyes in comparison of his puissance, who so filled the Doctors Chaire in Cambridge, and the Pulpit in place where he lived, and had filled his Diocese, had he been permitted to do the office of a Bishop, that it would have been hard to have routed Episco∣pacy, if he had sooner stood in the gap, being justly esteemed among the Giantly or Chiefest Worthies of this Age for a Scholar, an Orator, a Preacher, a Divine, and a prudent Governour; so much mildnesse there is mixed with Majesty, and so much generosity with gen∣tleness. But I earnestly beg his Lordships and the others pardon, since the iniquity of the times have compelled me thus far to transgresse, as to commend such persons yet living, who though most commen∣dable, yet are in nothing more than this, that they are more pleased to deserve, than to heare their just commendation; the best con∣sciences being alwaies attended with the most tender, modest and blushing foreheads. But I will trespasse no further.

CHAP. XXIII.

* 1.199BUt thus far I have set forth the worth of some (I am sure) of our English Bishops, even in those dayes which damned them all, that the world may see upon what mens heads the total ruine of Episcopacy and all Cathedral Churches have faln; how there wanted not many good Bishops then, when worse and harder measure befell them and their Order than since Eng∣land was Christian. Indeed many, yea most of our Bishops were as Noahs, Sems and Japhets; yet have all these been drowned in the Pres∣byterian Deluge. Even these made up the so odious, so unpopular, so decryed Bishops in England. The pest and contagion of whose fate as it came first from Scotland, (where (no doubt) there were many Bishops of equal vertues, though inferiour revenues to the worthy and well-known Dr. Spotswood Archbishop of St. Andrews, and Lord Chancellour of Scotland) so it reached to Ireland, where there want∣ed not Bishops worthy of the fraternity of Bishop Usher, Bishop Bedel and Bishop Bramhal, all cruelly persecuted first by Papists, and after by Antipapists though persons of the highest form for all excellen∣cies, yet must all these be destroyed & their whole Order, with the de∣struction of Sodom. Although more than ten righteous Bishops, I am sure, were to be found in each of these British Churches, yet all must be routed, all rooted up, as guilty of the unpardonable sin of Prelacy; a new sin, and unheard of in the Church of Christ, but now to be put into the black Catalogue of scandalous sins, when Heresie, Schism, Sacriledge and Sedition must be left out.

These, these and such like Bishops are the men whose fate I pas∣sionately pitty; men famous in their generation, either for solid

Preaching, or weighty writing, or grave counselling, or holy living, or prudent governing, or charitable giving (all of them for some, and some of them for all these excellencies.) These are made the most unsound, the most infamous and superfluous parts of this body politick and Ecclesiastick; these must be, one and all, represented to vulgar simplicity and scurrility as the Popes, the Antichrists, the Bite-sheeps, the Oppressors, the Tyrants, the Greedy and dumb dogs, the Cre∣tians, the Slow-bellies, the Devourers, the Destroyers of all godliness and true Religion. These foule glosses, first made by Martin Mar-pre∣late of old against Episcopacy and the Bishops of England, are now set forth in a new and second edition, with larger notes and exquisite Commentaries upon them, intimating that these are the men who have by their Learned, Grave and Godly Misdemeanours, as Bishops, forfeited (not by any Law, but by absolute will and pleasure, meer∣ly as Bishops) all their Houses and Revenues, all their Honors and Preferments, yea their good Name and Reputation, which by Law and desert they had obtained and enjoyed, yea all the Ancient Dig∣nity, Apostolick Authority and Constant Succession of their Place and Function in the Church; which had not more of eminency than of necessity, nor more of necessity than of Primitive and Catholick An∣tiquity. For the reall faults of some, and the imaginary of other Bishops (whose name was their onely crime) must all Ages after them be for ever punished with the want of such Grave, Learned, Godly and Venerable Bishops, as have been destroyed, (for better cannot be had or desired:) and posterity must be ever exposed in these British Churches to all those Factions, Fedities, Divisions, Disorders and Confusions, which follow the want of due Episcopal order and Go∣vernment in the Church.

But Bishops (qua tales) were enemies to the power of Godlinesse:* 1.200 the worst of them and the best of them were men too much devoted to empty formes of Religion; they urged Ceremonies so far as to neglect substances, straining at gnats and swallowing Ca∣mels; they justled out preaching by Catechizing, and over-layed Ministers private prayers by their long Liturgies; they did not kin∣dle, but quench, damp and resist that spirit of Zeal and Reforma∣tion which for many years hath burned in the breasts of many god∣ly Christians, by whose flamings and refinings at last all Bishops, as drosse, with all their ornaments and adherents, have been justly consumed.

I confesse I cannot tell how to answer for all the actions and ex∣pressions of every Bishop; they were of age,* 1.201 and able to have answe∣red for themselves, if any of them as offendors of our Lawes had been brought to plead for themselves, which not one of them was, as to Ecclesiasticall matters, that I ever heard of; for the weight of the Archbishops charge was chiefly upon civil or secular affaires.

Who knowes not that Bishops were but men? that if left to their private spirits and single Counsels, they might as easily over or under-do, as their Adversaries have done, beyond or short of

what becomes wise and good men? The greatest blame that I per∣ceive among any of them, was, that they would injoyne, or exact, or remit any thing as to publick Order, Discipline and Govern∣ment of the Church, without a joynt agreement and uniformity a∣mong themselves, according to what the Law allowed or com∣manded. This fraternall concurrence and mutuall correspondence had been worthy of Grave, Wise and Learned men: for all private fancies obtruded by any one or two Bishops in so tender a case as Re∣ligion is, and upon so touchy a people as the English now are, do but breed variety, this differences, these disputes, these dissentions, these despites, these oppositions, these breed confusions. All the actions and injunctions, all the Articles and disquisitions of Bishops as such, should have been as exactly consonant and uniforme as pos∣sibly could be.

But as to the crimination, That Bishops, like Hernshaws, abounded in the wing and feather of Ceremony, but had little substance or body as to the power of Godlinesse: First, Scripture and Christs example teach us, that decent and apt Ceremonies, publick or private, are not in their nature enemies, but helps, to the power of Godlinesse; as putting off all Ornaments, eating the bread of Sorrow, putting on Sackcloth and Ashes, Fasting, Weeping, Smiting the breast, Bowing, Kneeling, Prostrating to the ground, being all night in So∣litude and Darkness, lying in the Dust, &c. all these were and are helps to an humble, broken, contrite, penitent and devout temper of Soul. Contrary, Company, Wine and Oyle, Singing and Musick, Dancing, Discourse and Laughter, were and are helps to holy joy and thankful jubilations; so are lifting up the eyes and hands to Heaven, Sighing and Groning, to fervency of Prayer and Praises. It is but a rude, affe∣cted and fanatick imagination of clownish Christians, that decent Ce∣remonies of Religion, wisely appointed in any Church, or fitly ap∣plied by any private Christian in his private devotions, these cannot stand, but the substance and sincerity of Godliness must fall; that there can be no forms of Godlinesse, but the power of it must vanish or be banished. They may as well imagine, that they cannot put on their clothes, or dresse themselves handsomly, but they must presently cease to be wise men, or honest men and good women, but must turn either spectres or dishonest. Do we not find that many such Christians, who have of later years cast off all the former decent and wholesome formes of Godliness, (either by Profaneness, or Precise∣ness, or Peevishness, or Faction, or Atheism, or Superstition) are most apparently now removed from the real power of Godlinesse, which mortifies all inordinate lusts, moderates all passions, brings the thoughts, words and deeds of Christians to the exact conformity of true Holiness, Justice and Charity? Who are more vain bablers and endless janglers, who more unholy, unjust, uncharitable, un∣merciful, implacable, immoderate in their passions, presumptions and revenges, than many of those who have most stript themselves, as to their Religion, of their clothes and coverings, that they may pro∣phesie

with Saul quaking and naked, enjoying what immodest and in∣solent freedoms they list to use and call Christian Liberties and Simplicities?

Certainly, the power of Godlinesse is most seen, when men having most power in their hand to do good or evil, do chuse the good and refuse the evil. No men were more gracious and spirituall, none did more good, than many of the Bishops of England in their prospe∣rity, both publickly and privately; yea no men have suffered more evil in their adversity with more silence and patience. They onely once cryed out, when they durst not go to the Parlament by Land, and going by water, they were, with St. Stephen, assaulted on the shore with a showre of stones, and could not land with safety of their lifes: Since that time, though fleeced and flayed, yet they have held their peace under the shearers hands, both singly and socially, as far as ever I have heard or read. It is no great sign of the power of Godli∣nesse, that men can endure no power, civil or Ecclesiastick, but in their own hands, and think no power is of God which other men lawfully enjoy.

Since Bishops, and Episcopacy, and Liturgy, and Ceremonies, and constant Catechizings, and all uniform celebration of Sacraments are discarded; since nothing but Ministers private breasts and brains must serve the Church, with their formed or informed, constant or ex∣temporary conceptions, Praying, and Preaching, and Celebrating; is the power of Godlinesse, as to true grace, or the fruits of the Spirit, much advanced? Is there more constant hearing of sound Doctrine? Is there more of sober and setled Knowledge? Is there more Mode∣sty, Humility, Equity, Charity, Obedience, Unity, Proficiency, Patience, Love and Fear of God, or Reverence of Man, or Consci∣ence of Duty to both, than was formerly? If these Antiepiscopal men (who so much pretend to the bare sword of the Spirit, that they scorn to wear any scabbard of Form or Ceremony) have with Saul utterly destroyed the Amalekites of Immorality and Hypocrisie, what means the bleating, crying, complaining, biting and devou∣ring of one another which are among us? what mean the facti∣ons, divisions, envies, animosities among both Ministers and People? what means the contempt of the Word of God, of all publick Du∣ties, and of the best Ministers, who are most able, most humble, and most constant? what means the Uncatechisedness, the Sottish∣ness, Profaneness, Impudence and Irreligion which are so much spreading and prevailing? How many rich and poor people neither have, nor care for, any Preachers at all? No Sermons, no Prayers, no Catechises, no Sacraments, no Morals, no Civilities almost are left among them. All the Religion of many is resolved into dispu∣ting and denying Tithes, into paying their Taxes, into the fear of Souldiers, the Sword and Laws, the Prisons and Gallowses or Men; lastly, into enjoying what liberties or loosness in Religion they fancy best, as far and as long as they list. But are there, in ear∣nest, generally more or better Scholars, or Ministers, or Christians,

now than there were under Bishops? I trow not; scarce the half part for number, & scarce the half part so able for Learning as they were heretofore: as our Timber for great Oaks, so our Ministry in England for grave Divines, is much wasted. Whatever the matter was and is, I am sure, if it was not the Wisdom and Piety of Bishops, it was the undeserved Blessing of God, that made the power of Godlinesse, in sound Knowledge, Humility, Faith, Repentance, Love of God, Justice and Charity to men, in unity amongst Christians, in good Lives and good Works, appear much more to me and others under Episcopacy, than ever it hath done since its dissolution. Undoubtedly, true Reli∣gion, both as to its profession and power, as Christian and as Refor∣med, as opposite to Profaneness and to Popish Superstition, did, a∣mong the generality of the Nation, both Nobility, Gentry and Com∣mons, thrive better when it fed on the pults and water (as some estee∣med of the Liturgy, good Catechizing, sound Preaching, frequent Communicating, and orderly Governing under Bishops) than since it hath fed of other mens dainties, who left a lean Church and Cler∣gy, while they have been filled with Kings and Bishops portions. The garden of Christs Church was much safer and better among those Ceremonious Briars and Thorns (as some count them, yet good senses of religious Order and Honour) under Episcopacy, than since it hath been laid so open and wilde, without ancient boundaries or defences. A∣las, poor Ministers (even all upon the point) have no authority among the Common-people, but what is precarious and despicable, which people contemn, cast and kick off as they list, unless so far as a Soul∣dier may perchance smile upon a Preacher.

* 1.202But to avoid these just Ironies and retorted Sarcasmes, the more grave and modest Antiepiscopall Spirits do now professe, That their fierce wrath was intended onely against such Prelates as were indeed Persecutors, Proud, Idle, Superstitious, Imperious, Luxurious, Court-Complyers and Flatterers,* 1.203 &c. I reply, first as to persecution, First, Many Bishops were blamed as too remisse and indulgent by some of their own Order who drove more furiously. Secondly, all were not equally such persecutors in their enemies sense; yet all of them equally complaine of being no lesse persecuted. For their Court-Complying, they had been very ingratefull men, if they had not owned with all loyall respect and service the fountaine of their Honor and Estates; yet good men could not love their King without loving their Country, nor their Country without their King; which all godly and honest Bishops did: if any others did not, why did not Justice separate between the good and the bad, the precious and the vile? Why should good Bishops, yea and good Episcopacy it self, suffer? As Abraham said to God, Gen. 18.25. so doth God say to every good mans conscience, Far be it from thee to destroy the righ∣teous with the wicked. Why should not all Presbyters, yea & Presbytery it self, as well suffer a finall and totall extirpation, (which some men have designed and desired) since (no doubt) there were and now are many, yea as many, nay more for the number, of insufficient

preachers and unworthy Presbyters, as there were of Bishops; and few, if any of them, so able, so worthy, so well-deserving of the publick, both Church and State, as some Bishops were? Why should Pres∣bytery be preserved alive, and Episcopacy, which is the elder, be slaine? Since Episcopacy in all Ages hath preserved Presbytery, why should Presbytery ingratefully extirpate Episcopacy? Was it not because Epis∣copacy was fatter than Presbytery, or had a better fleece, and therefore was fitter for a sacrifice? O no; but Presbytery (they say) is a plant of Jesus Christs, which Episcopacy is not; and therefore to be weeded out. Truly, it may as well be said by the partiall Presbyterian, that the seventy Disciples were of Jesus Christs appointment, but the twelve Apostles were not; that God created the lesser Stars and Planets, but not the Sun and Moon; that God made people, but not Princes; that he formed the feet and hands, but not the eyes and heads of naturall bodies. This is the great question, which is not to be thus begged or supposed, but should have been solidly proved, before judgement had been so severely passed against Epis∣copacy: we should have seen the time and place, when and where Episcopacy usurped, when and where Presbyters ruled, in this or any Church, by way of parity, without any Bishop, President or Apostle above them. The constant streame of this Jordan, which hath flowed from the first springs and fountaines of Christianity, ever flowing and over-flowing in the Catholick Church, this should have been miraculously divided, before that Presbytery should have boasted of its passing over dry-shod, and of its drowning all Bishops and all Episcopa∣cy (as the Egyptians) in a Red Sea, between the returnings and clo∣sings of the waters of Independency and Presbytery.

Whenas it is well known, even by their own confessions that have any graines of Learning in them, that Presbyters were ever as Cyphers in all Churches, insignificant as to Church-Government, without Bishops being set over them and before them, as Capitall Figures. Bishops were ever esteemed as the chief Captaines of the Lords host in this Militant State, principall Stewards of Christs House-hold, head-shepherds of his flock, the (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) first-or∣dained and first-ordainers of the Evangelicall Ministry, the first con∣secrators and distributers of all sacred mysteries, the prime Conserva∣tors and Actors of all Ecclesiasticall Authority: These were in all Ages, next the Scriptures, the Churches chiefest-Oracles and Interpre∣ters; these were the grand Divines in all Times and Places, not su∣perficially armed with light armour, onely for the preaching or Ho∣milisticall flourishes of a Pulpit, but with the weighty and complete armour of veterane and valiant souldiers, who were to stand in the fore-front of the Lords Battailes, to receive the first charge and im∣pressions from the Churches enemies of their force, cunning and malice; these were the fairest transcripts or Copies of Apostolicall Mission and Evangelicall Commission; these were the great Magazins of sound and vast Learning; these the Centers, Refuges, Sanctuaries & Succour of both Ministers and people in all Churches; these gave, as

holy Orders to Presbyters and Deacons, so decent Ceremonies to all the Church, also fatherly Counsels and friendly incouragements to all worthy Ministers, when young and novices, weak and defective, when fearfull and dejected; these gave Vigour and Authority to that Discipline which was necessary to punish and repress scandalous livers; these, these worthy Bishops (such as we had good store in England, even now at the last cast) were the Chariots and horse-men of Israel; these alwaies (by the help of God) recovered the Ark of God, after the Philistines had taken it; these recollected the flocks of Christ, after they had been worried and scattered by grievous wolves and foxes; being persons of more publick influence, of more eminent example, of larger hearts and greater spirits (commonly) than most or any private Ministers; most mens spirits shrinking with the tenuity of their place and condition, and enlarging with the am∣pleness of them: God usually giving of that spirit of Government and Authority to those that are placed justly in it, as he did to Moses, Aaron, Joshua, Saul, David, Samuel and others, both Princes and Prelates, Judges and Magistrates, who but equal (it may be) to inferiour persons in sanctifying Gifts and Graces, (as the Bishops of England might be to the many godly Presbyters) yet in this they exceeded them, not because placed above them in worldly Place and secular Honour, but because they, from the Apostles pattern, were particu∣larly appointed and commissioned by the Church of Christ, and so fitted to execute those eminent Offices of Church-government in Ordination and Jurisdiction, beyond what was ever given to any Presbyters without their Bishops.

Having then such a cloud of Witnesses both at home and abroad, of former and latter times, by which to justifie the deserved eminen∣cy of Episcopacy, and to condemn the insolency of Presbytery, I cannot forbear with St. Paul to demand in the behalf of our worthy English Bishops, who have been so distrusted, so discountenanced, so dejected, so despised, so desolated, so depressed. Wherein did they come short of the very best of those Presbyters, (who were known sufficiently to my self) who h••••e so studiously sought their ruine, and so ambiti∣ously usurped against them? Were Presbyters good Preachers? so were Bishops. Were Presbyters able Writers? Bishops were more. Were Presbyters zealous Opposers of Popery? so were Bishops. Were Presbyters devout Men? so were Bishops. Were Presbyters unblameable Livers? so were Bishops. Were Presbyters Martyrs and Confessors? so were Bishops. Were Presbyters Instruments for a just and orderly Reformation of Religion? Bishops were more. Were Presbyters useful to Church and State, by word and example, in their petty Parishes? Bishops were more in their primitive Pari∣shes or larger Dioceses, which were long known and of force in the Church of Christ, before lesser Parishes were in use or in being. Were Presbyters hospitable and charitable, (without which all Re∣ligion, Faith and Fervency is nothing?) Bishops were more; equal in their Affections, beyond them in their Liberalities as much as

their Revenues. Are Presbyters that were able, faithful, humble and orderly, gone to Heaven? so (no doubt, through Gods mercy) are those holy Bishops who have been cast upon Dunghills, as Lazarus and Job, by the cacozelotry of some men in our times, who have so much houted and outed, despised and destroyed them. Many Presbyters have done well and learnedly, but many Bishops have exceeded them all; who were so far from losing or abating the Gifts and Graces they had when but Presbyters, that they increased them and improved them when made Bishops, above other Presbyters, who were then at their best, when they most kept within that place and stati∣on in which God, and the Church, and the Laws, and their own proportions had set them, in an holy and humble, a rational and reli∣gious, a pious and prudent subordination to their respective Bishops, as their lawful Superiours and reverend Fathers, whose names are, and ever will be, pretious to all those that understand what belongs to ex∣cellent Learning, to eminent Vertue, to Christian Courage, to ad∣mirable Patience, to what is Primitive, Catholick and complete in the Order, Honour, Polity, Government and Happiness of the Church of Christ.

No Learned or Worthy Writer, Forreign or Domestick, who can fly above the Parasitisme of popular Pamphlets, (which will soon be condemned to Chandlers shops, to Ovens and to Privies) no pen (I say) that hath any genius of Learning, Life and Honor in it, will blot its paper, or blunt it self, with the names of those that have been or are the unjust, malicious and implacable enemies, the insolent despisers and injurious destroyers of such Primitive Bishops, and such Primitive Episcopacy, as these British Churches plentifully afforded. But every worthy Author will be ambitious to adorne his works, and enamel his Historie, with the illustrious names of such meritorious Bishops, who have not onely been worthy doers, but unworthily, yet worthy, sufferers, very patiently though very undeservedly; knowing, with Paulinus Bishop of Nola, how to lose all things but God and a good Conscience, which are the true Honor and Eternal Treasures of good Christians. If the most of, or all our Bishops had been vile men, and fit to be destroyed, why was not their wickedness and unwor∣thiness publickly and personally charged? Why were they not legally Summoned, Accused, Tried, Witnessed against, Convinced, Con∣demned? Might not many, yea most of our Bishops have said in their proportion as our Blessed Saviour, Who is it that can accuse me of sin? what evill have I done? for which of my good works,* 1.204 in Preaching, Praying, Writing, Giving, Living, do you stone me, or seek to destroy me and my function? They were neither evil men, nor evil Christians, nor evil Preachers, nor evil Bishops;* 1.205 yet nothing must be left them, but the grace and opportunity to suffer (not as evil doers, but) as became Learned, Grave and Good men.

Which Episcopall glory and Christian grace they have in an high degree attained, many of them saying with more truth than the Stoicks were wont (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) I have lost nothing that was

mine, yet I have all that is worth having; notwithstanding that they were deprived of all their Ecclesiasticall Estates, not allowed, ac∣cording to the mercy of Henry the eighth to Monks and Friers, to Nuns and Votaries, (which were grown the superfluous Leeches and Wens of the Nation) any pension during their lives. Some Bishops could never get the Arreares due to them before the dreadfull Act of dissolution: many of them were spoyled, as of other goods, so of their good Libraries; where their best company, faithfullest friends, and surest comforters were to be found amidst those afflictions, desertions and solitudes, which they were sure to meet with both from foes and friends; most men being friends to mens fortunes, not to their persons or vertues.

With these dark foiles and deep shadowes hath the brightnesse of our best Bishops been set off to after-Ages. O what admiration, what astonishment, what horror will there be, when impartiall Posterity shall read, together with their excellent writings, the plentifull po∣verties, the illustrious obscurities, the honorable contempts, with which the excellent Bishops of these British Churches have been at last rewarded; even then when indefatigable studies, incompara∣ble endowments and holy improvements, had both fitted them for and preferred them to those honorable imployments, rewards and encouragements, which they lawfully obtained and worthily enjoyed! being persons for their Graces and Gifts, for their Learning and Judge∣ment, for their Gravity and Prudence, much more worthy (if God had seen fit) to have been continued in their Golden Candlesticks, and to have shined to their last in this Church, than to have been so shut up in dark lanternes, or to be put under such bushels as not onely hide, but quite extinguish their personall and publick lustre; so bu∣rying, as much as may be, while they are yet alive, their excellent abi∣lities, which did not consist onely in good preaching, but also wise Governing their Churches, in keeping both Ministers and people in good Order and Unity, in being not onely Monitors and Fatherly Correctors, but Refuges and Defences to their Clergy and others, as Fathers to Sons, in ordaining and incouraging able Ministers, in con∣tinuing a Catholick succession of a complete and Apostolick Mini∣stry to this as all other Ancient and Renowned Churches, in pre∣venting that great Scandall and Schisme (to the Papists (now) most desired and welcome) which is and will ever hereafter be imputed to us with unanswerable reproches, while, by Apostatizing from Primitive Episcopacy, we do not so much forsake the Romane party, (which in this point, as in many others, is Orthodox and sound) as the Catholick Church, and that Authoritative order which began with Christianity, and ought as much as may be in providence for ever to continue with it. An ordained Ministry, a right Government, and good Order in the Church, being (as I have demonstrated) no lesse necessary for the Churches well-being, than the Word and Sa∣craments are for the being or beginning of it. Religion and Chri∣stian Churches soon moulder to nothing, where there is not an in∣disputable,

Authoritative and complete Ministry. Nor is this to be (or∣dinarily) had without Episcopacy; least of all with the violent and undeserved extirpation of Episcopacy, if we will follow the judge∣ment, custome and practise of all Christian Churches from the begin∣ning, rather than modern novellers, who will never be able to make up the breaches, or to patch up the Rents, which they have either rashly or unnecessarily made in this particular, not from the Roman onely, but indeed from the Christian and Catholick patterne, to which the Reformation of the Church of England studied exactly to conforme, as in other things, so in the point of Episcopacy, untill the fatall fury of these later times: which is the more unexcusable, be∣cause no Church in the world had lesse cause either to complaine of, or to reject, its Bishops or Episcopacy; for certainly no Church since the Apostles daies was ever more flourishing under Episcopacy (for other Government was not known till of late) nor had any Refor∣med Church either more worthy Bishops, for the most part of them, or more able Ministers, even at that time when all Bishops, with their Order and Succession, were devoted to utter destru∣ction.

Not that I here forget how some Bishops in England were under very great Jealousies, as if they were Popishly affected and inclined, as if they were under-hand Factors for Rome, and secret Traitors to the Reformed Religion: Thus most (if not all) of them were censured by some men of very sharp noses and severe tongues, yea and condem∣ned before they were tryed, for superstitious and Super-ceremonious Prelates. Hence that popular Odium and Indignity of joyning Pre∣lacy and Popery together: which Sarcasm and reproch, I confess, ought by all wise Bishops and other Ministers to have been seriously avoid∣ed, so as no way justly to deserve any such suspicion, taunt or proverb; there being nothing less advancing, or more diminishing, the true re∣spect and honour of Christian Ministers and Reformed Bishops, than unworthily to comply with or conform to the Bishop and Church of Rome, in those things where the distance is as just and necessary as it is great, and grounded on Gods Word, being founded upon that eternal distance which is and ever will be between Light and Dark∣nesse, Truth and Falshood, Error and sound Doctrine, between the In∣stitutions of Christ and the sacrilegious Inventions of Men, between the infallible Rule and Oracles of Gods Word in the Scripture, and the va∣riable Canons of poor men, between the Catholick Custom of pure and Primitive Churches, and the particular practises of later Usur∣pations, brought in in the twilight of dark and depraved times. These dia∣metral distances ought ever to be preserved by all godly Bishops, who may not come neerer to Popery than Popery is neer to Chri∣stianity, or then Antichristian policies may correspond in some things with Christian piety.

Which just bounds, as far as ever I could understand, our pious Bishops in England, from the first Reformation till now, have religi∣ously observed; not one of them (much less all) deliberately or open∣ly

owning any communion with the Church of Rome, where they saw the Church of England had made a just, clear and necessary separation: yea, the learned Bishops of England have, generally, so fully confuted the Falsity, Injury and Indignity of that calumny, both by their Prea∣ching, Writing, Living and Dying, that men must be blind with de∣spite, mad with malice, or drunk with passion, when they vomit out so foul calumnies against all Bishops and Episcopacy in England, as if they were Pandars for Popery, and Pimps to the Whore of Babylon; for this is the language of some mens oratorious Zeal against our Bi∣shops and all Episcopacy, which will in time much more agree with Presbytery and Independency, I fear, than ever it did with Episco∣pacy.

But it wil be demanded of me, whence then arose this smoke of Jea∣lousie, which was so popular and spread abroad, that it made so many pure Eyes to ake and smart, yea to grow watry and blood-shotten, not onely among the vulgar, but even among our greatest Seers and Overseers? Was there no fire where there was so great a smoke? My Answer is, these jealousies of some Bishops (and other Ministers who most imitated them) being Popishly inclined, never had, so far as ever I could discern, any farther ground than this: Some Bishops pleased themselves, beyond what was generally practised in England, with a more ceremonious conformity than others observed; first, to the Canons and Injunctions, which (they thought) were yet in force in the Church of England, being not repealed, but onely antiquated through a general disuse; next, being aged and learned men, and more conversant in the Antiquities of the Church than younger Mini∣sters, they found that such ceremonious Solemnities in Religion were then very much used, without any sin or scandal; no godly Bishop, Presbyter, or other good Christian, ever making scruple of using the sign of the Cross in Baptism, and at other times of Bowing, Knee∣ling, Prostrating himself, or of putting his mouth to the ground and kissing the Pavement when he came to worship God, or to celebrate holy Mysteries, expressing thereby that Humility, Faith, Ferven∣cy, sense of his own sinful Unworthiness, and that unfeigned Reve∣rence which he bare in his heart toward God and his Service. This, I suppose, made some of our Bishops hope that they might with the like inoffensivenesse add such Solemnity to Sanctity, and such outward Veneration to inward Devotion, and yet be as far from Popery or Su∣perstition as the ancient Christians were; yea, as those Ministers and others now pretend to be, who make so much of lifting up their eyes and hands in Prayer, or who are pleased to be uncovered in Praying, Preaching, Singing, or Celebrating the Sacraments.

Besides this, many Bishops found a secret genius of Rusticity and Rudenesse, of Familiarity and Irreverence, strangely prevailing among Country-Preachers and People so far, that they saw many of them pla∣ced much of their Religion in affecting a slovenly rudenesse and irre∣verence in all publick and holy Duties; loth to kneel, not onely at the Sacrament, but at any Prayers, or to be uncovered at any Duty, ene∣mies

to any man, and prejudiced against all he did, if he shewed any ceremonious respect in his serving God: They saw some were grown so spiritual, that they forgot they had bodies; and pretending to ap∣prove themselves to God onely as to the inward man, they cared not for any thing that was regular, exemplary, orderly, comely or reve∣rent, as to the outward celebration, in the judgement and appoint∣ment of the Church of England. Hence some men grew to such great applaudings of themselves, (as if this were the onely simplicity of the Gospel) that they thought every man went about to cut the throat of Reformed Religion, who applied any Scissers or Razor to pare off rudeness and rusticity, or to trim it to any decency in the outward Ministrations, according to what seemed best to the Church of Eng∣land. Many Bishops thought that Religion would grow strangely wild, hirsute, horrid and incult, like Nebuchadnezzars hair and nails, if it were left to the boysterous Clowneries and unmannerly Liberties which every one would affect, contrary to the publick appointment of the Church.

If some Bishops pleased themselves in using such outward and en∣joyned Ceremonies, beyond what was ordinary to some men, yet cer∣tainly a thousand decent and innocent Ceremonies, such as those enjoyn∣ed by the Church of England were declared to be, do not amount to one Popish Opinion; nor are they so heavy as one popular & erroneous Principle, which tends to Faction, Licentiousnesse and Profanenesse. Ceremonies may possibly be thought superfluous, because not of the substance of the Duty; but they are not to be charged as superstiti∣ous where the Devotion of the heart is holy, and the Duty is sin∣cerely performed for the Essentials of it, as it is instituted by Christ, & enjoyned by the Word of God, who hath left the ceremonious part of Religion, more or less, very much to the prudence of his Church, ac∣cording to the several forms and customs of civil respect and decency used in the world; which St. Austin and St. Ambrose with all the Ancients declare, placing no further Religion in any Ceremony of humane invention and use, than it served aptly to excite or express inward sincerity of Devotion, and an outward conformity to the decent customs of any Church: Which keeping to the Truth, Faith and ho∣ly Institutions of Christ, for the main, were not blameable for that variety of Ceremony, which was and might be observed without any damage to Truth, or breach of Charity.

As to the maine charge then, that Bishops in England were Popish, that is warping from the Reformed Doctrine of the Church of Eng∣land, as it was and is stated opposite to the Romish errors and corruptions, I do believe that the Bishops of England were in all Ages since the Reformation, and in this last, as much removed, and as free from Pope∣ry, as the most rigid censors of them, who dare accuse every man for Popish, who is not boyled up to the same superstitious height and Ce∣remonious Antipathy with themselves, or who do not presently adopt every mans new fancy, opinion and form of Religion, (though private, forraine and impertinent to us) rather than the publick Authority and

wisdome of the Church of England in its religious determinations and injunctions; which were not more Moderate than Orthodox, Or∣derly and Comely, not partaking of the Romish contagion, though it did not abhor the Romane or any Christians Communion, so far as Rome kept any Communion with Jerusalem, I meane with the Primitive, Catholick and true Church of Christ.

I do not pretend to search the hearts of any Bishops, nor (it may be) should I have approved some things which some of them said or did, as to the unseasonablenesse, rigor and excesse: yet this I affirm, that those men must have foreheads of flint, hearts of brasse, and pens of Iron, who dare to charge with Popery any one of those ex∣cellent Bishops whom I have mentioned with honor; besides many more whom I have omitted, who better knew the true Medium of Religion and Measures of Reformation, between Superstition and Profanenesse, Affectation and Irreverence, Indevoutnesse and Rudenesse, than any of their fiercest opposers and unjust de∣stroyers.

And since I have thus far undertaken, not the Patrociny (which is a work far above me) but such a parentation at the Funerall of my Fa∣thers as may (I hope) not misbecome me, I shall further adventure to do so much right to some Bishops, to whom I was most a stranger, as to this foule suspicion of Popery, which being first fixed upon them, was easily diffused to all the Bishops of England, by the won∣ted spreading of all envious and evil reports, which easier find en∣tertainment in mens hearts and tongues, than any that are good: For these seem to men to lessen themselves by commending others; the others help either to cover or excuse mens own faults, or to set off their seeming zeal and vertues.

The first and greatest was the last Archbishop of Canterbury, who was by many suspected and charged not onely as Popishly affected himself, but as a poysoner of the whole streame and current of the Reformed Religion in England; at last he was treated either as a He∣retick or a Traitor, or both, to Church and State.

It becomes not me to sentence either the sentenced, or sentencers that adjudged him to death, his and their judgement is with the Lord; onely as to the aspersion of his being Popish in his judgement (which reflected, in the repute and event, upon all the Bishops of Eng∣land,) truly his own Book may best of any and sufficiently, vindi∣cate him to be a very great Antipapist: great, I say, because it seemes by that Learned dispute, that he dissented from Popery not upon po∣pular surmises and easie prejudices, but very learned and solid grounds, which true Reason and Religion make good, agreeable to the judgement of the Catholick Church in the purest and best times. And in this the Archbishop doth, to my judgement, so very impar∣tially weigh the state and weight of all the considerable differences between the Papists and the English Protestants, (not such as are simple, futile and fanatick, but learned, serious and sober) that he neither gratifies the Romanist, nor exasperates him, beyond what is

just; neither warping to a novel and needless super-reformation, which is a deformity on the right hand, nor to a sub-reformation, which is a deformity on the left, but keeping that golden Meane which was held by the Church of England, and the greatest defenders of it.

As to his secret designe of working up this Church by little and little to a Romish conformity and captivity, I do not believe he had any such purpose or approved thought; because, besides his decla∣red judgement and conscience, I find no secular policy or interest which he could thereby gaine, either private or publick, but rather lose much of the greatnesse and freedome which he and other Bi∣shops with the whole Church had: without which temptation no man in charity may be suspected to act contrary to so cleare con∣victions, so deliberate and declared determinations of his conscience and judgement in Religion, as the Archbishop expresses in that very ex∣cellent Book.

I am indeed prone to think, that possibly He wished there could have been any faire close or accommodation between all Christian Churches, (the same which many grave and learned men have much desired:) And it may be his Lordship thought himself no unfit instru∣ment to make way for so great and good a work, considering the eminencies of parts, power and favour which he had. Haply he judged (as many learned and moderate men have) that in some things between Papists and Protestants, differences are made wider, and kept more open, raw and sore than need be, by the private pens and passions of some men, and the interests of some little parties, whose partial policies really neglect the publick and true interest of the Ca∣tholick Church and Christian Religion, which consists much in peace as well as in purity, in charity as in verity: he found that where Papists were silenced and convinced in the more grand and pregnant disputes, (that they are novel, partial, and unconforme to the Ca∣tholick Church in ancient times; as in the Cup withdrawing, in the peremptory defining of Transubstantiation, in publick Latine prayers, such as common people understand not what is prayed or said, in praying to Angels and Saints, in worshipping Reliques and Images with divine worship, in challenging of a Primacy of Divine Power and Jurisdiction to the Bishop of Rome over all, in their ad∣ding Apocryphall Bookes to the proper and ancient Canon of the Scri∣pture, in their forbidding marriage to the Clergy, and the like) when in these points the Romanists were tired, discountenanced and convin∣ced, then he found they recovered spirits, and contested afresh a∣gainst the unreasonable transports, violences and immoderations of some professing to be Protestants, who, to avoid Idolatry and Su∣perstition, run to sacriledge and rudeness in Religion, denying many things that are just, honest, safe, true and reasonable, meerly out of an (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) excessive Antipathy to Papists. Hence some are run so far that they will have as no materiall Churches built, or used, or con∣secrated, so no Liturgy, never so sound, solemn, and easie to be un∣derstood;

so as no Bishops, never so holy and Orthodox, so no Ministers rightly ordained by them, no orderly Ceremonies or decent Rites whatsoever used by the Papists, though they first had these from those Churches which were yet beautifull and pure in their Pri∣mitive health and integrity.

The truth is, it would make a wise man mad to fall under the sini∣ster censures and oppressions of all vulgar opinions, who still urge in things indifferent that unsociableness which is between light and darkness, truth and error, Reformation and Superstition, never su∣specting themselves for superstitious in being so Anticeremonious, Antiliturgicall and Antiepiscopall: nor are they jealous lest any thing that hath the heat of their zeal might want the light of true judgement, and be like a Taylors goose or pressing iron, hot and heavy enough, but neither bright nor light, neither seeing nor shining. Truly I find the calmeness and gravity of sober mens judgements is prone to improve much by Age, Experience, & Reading of the An∣cients, hereby working out that juvenile leaven and lee, which is prone to puffe up and work over younger spirits and lesse decocted tempers in their first fervors and agitations. Possibly the Archbi∣shop and some other Bishops of his mind did rightly judge, that the giving an enemy faire play by just, safe and honorable concessions, was not to yield the cause or conquest to him, but the more to con∣vince him of his weakness; when no honest yieldings could help him any more, than they did indamage the true cause or courage of his Antagonist.

For my part, I think the Archbishop of Canterbury was neither Calvinist, nor Lutheran, nor Papist, as to any side and partie, but all, so far as he saw they agreed with the Reformed Church of England, either in fundamentalls, or innocent and decent superstructures: yet I believe he was so far a Protestant and of the Reformed Religion, as he saw the Church of England did protest against the Errors, Cor∣ruptions, Usurpations and Superstitions of the Church of Rome; or against the novel opinions and practises of any party whatsoever. And certainly he did with as much Honor as Justice so far own the Authentick Authority, Liberty and Majesty of the Church of England, (in its Reforming and Setling of its Religion,) that he did not think fit any private new Masters whatever should obtrude any Forraine or Domestick Dictates to her, or force her to take her Copy of Religion from so petty a place as Geneva was, or Francfort, or Amsterdam, or Wittenberg, or Edenborough, no nor from Augsburg or Arnheim, nor any Forraine City or Town, any more than from Trent or Rome, none of which had any Dictatorian Authority over this great and famous Nation or Church of England, further than they offered sober Counsels, or suggested good Reasons, or cleared true Religion by Scripture, and confirmed it by good Antiquity, as the best inter∣preter and decider of obscure places and dubious cases. Nor did his Lordship esteem any thing as the voice of the Church of England, which was not publickly agreed to and declared by King and Parla∣ment,

according to the advice and determinate judgement of a Na∣tionall Synod and lawfull Convocation convened and approved by the chief Magistrate, which together made up the complete Repre∣sentative, the full sense and suffrage of the Church of England. His Lordship (no doubt) thought it (as indeed it is) a most pedling, partiall and mechanick way of Religion, for any Church or Nation, once well setled, to be swayed and tossed to and fro by the private opinions of any men whatsoever, never so godly, contrary to Publick, Nationall and Ecclesiasticall Constitutions; which carried with them, as infinitely more Authority, so far more maturity, prudence and impartiality of Counsel than was to be found or expected by any wise men in any single person, or in any little juncto's of Assemblies, or select Committees of Lay-men whatsoever.

And truly in this I am so wholly of his Lordships opinion, that I think we ha••e in nothing weakned and disparaged more our Reli∣gion, as Reformed in England, than by listning too much to, and cry∣ing up beyond measure, private Preachers or Professors, be they what they will for their grace, gifts or zeal; who by popular insi∣nuations here and there aime to set up with great confidence their own or other mens (pious it may be, I am sure) presumptuous novel∣ties, against the solemn and publick Constitutions or determinations of such a Church as England was. These, these agitations and ad∣herencies have undermined our Firmeness and Unity by insensible degrees. What was Luther, or Calvin, or Zuinglius, or Knox, or Beza, or Cartwright, or Baines, or Sparkes, or Brightman, (not to dispa∣rage the worth which I believe was really in any of them or their Disciples) to be put into the balance against the whole Church of England, when it had once Reformed and setled it self to its content, by joynt Counsel, publick consent and supreme Authority? Which hath had in all Ages, and eminently since the Reformation, both Bi∣shops and other Ministers of its Communion, no way (singly) inferi∣our to the best of those men, and joyntly far beyond them all; whose concurrent judgment and determination I would an hundred times sooner follow, than all, much more any one of those men: yea possibly I could name some one man, whom I might without injury prefer to any one of those fore-named persons; such was Melanchthon abroad, and such was our Bishop Jewel at home. And indeed the Church of England had (blessed be God) so many such Jewels of her own, that she needed not to borrow any little gems from any for∣reigners; nor might any of them, without very great Arrogancy, Vanity and Imodesty (as I conceive) seek to strip her of her own Ornaments, and impose theirs upon her or her Clergy.

Which high value, it is probable, as to his Mother the Church of England and her Constitutions, was so potent in the Archbishop of Canterbury, that, as he thought it not fit to subject her to the insolen∣cy of the Church of Rome, so nor to the impertinencies of any other Church or Doctor, of far less name and repute in the Christian world. No doubt, his Lordship thought it not handsome in Mr. Calvin to

be so far (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, rather than 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) censorious of the Church of England, as to brand its devotion or Liturgy with his tole∣rabiles ineptiae, who knew not the temper of the Nation, requiring then not what was absolutely best, but most conveniently good: and such not onely the Liturgy was, but those things which he calls tole∣rable toyes.

This charitable sense I suppose I may justly have of this very active and very unfortunate Prelate, as he stood at a great distance from me, and eminence above me; against whom I confess I was prone in my greener years to receive many popular prejudices, upon the com∣mon report and interpretation of his publick actions. In one of which I was never satisfied, as to the Piety or Policy of it; that when his Lordship endeavoured to commend the Liturgy of England to the Church of Scotland, (which was a worthy design, as to the unifor∣mity of Devotion) yet he should affect some such alterations as, he might be sure, like Coloquintida, would make all distastful. Such was that in the Prayer of Consecration and Distribution at the Lords Supper, which was after the old form of Sarum, and expunged by our Reformers as too much favouring Transubstantiation; besides some other changes in that and other things, of which possibly his Lordship could give a better reason than I can imagine, or have yet heard.

Toward his decline I had occasion to come a little neerer to his Lordship; where I wel remember, that a few daies after his first con∣finement, when he seemed not at all to despaire of his innocency or safety, having occasion to wait on him, and being not onely a stran∣ger wholly to him, but under some prejudice with him, as to some relation I then had, yet he was pleased, after some accesses to him, to invite me to some freedom of speech, asking me (among other things) what the sense of people generally was of him and his actions. I freely told him, the vulgar jealousies and reports were, that his Lordship, by secret approches, did seek to betray the Reformed Church of England to the Roman Correspondency and Communion; which was so tender and just an apprehension in all people, out of their zeal to their Religion, that I humbly conceived it were great wisdome to avoid all suspicion of it. Nor did it seem an hard matter so to do, in waies, as much to Gods glory and the Churches Honor, so lesse ex∣posed to peoples jealousie or obloquy; common people being easily won or lost by persons of publick place and eminent Authority, whose actions as they could not be hid, so their wisdome or weak∣ness would be exposed to every censurer, according to that party and side which he most adopted or opposed.

I added, that people were not taken generally so much with grand and severer vertues, as with things more plausibly and seasonably, yet piously and prudently, adapted to their capacity as well as their good; that as they were not to be unworthily humored, so nor too roughly neglected or offended; that it was much easier not to raise, than to allay the Spirit of jealousie in the Populacy; that it was no

hard matter for a good and great man honestly to make himself gra∣cious with the best and most people, by doing them as much good as they could expect, without any wresting of his or their consci∣ences, without diminishing his lawfull Authority, or their ingenuous Liberties; that in some cases and posture of times, a wise man was not bound to do people more good than they would or could bear, nor was he to surfeit and tire them by over-driving them to better pasture; that it was possible to serve the times, and yet to serve the Lord, as the Pilot, that in a rough Sea humors the winds and waves, yet saves himself, his ship and goods; lastly, that it was no hard matter for his Lordship, and other Bishops of great parts and prefer∣ments, to out-do in Preaching, Praying and well-doing all those that most maligned Episcopacy.

To this purpose I took the boldness sometimes to speak to his Lordship; which as he heard at first with something a severer brow, so he at length very gravely and calmly thus replied: Protesting with a serious attestation of his integrity before Gods Omniscience, that however he might mistake in the mean and method, yet he never had other design than the Glory of God, the Service of his Maje∣sty, and the good Order, Peace and Decency of the Church of England: that he was so far from complying with Papists, in order to confirm them in their errors, that he rather chose such methods to advance the honour of the Reformed Religion in England, as he believed might soonest silence the cavils of fiercer Papists, induce the more moderate Recusants to come in to us, as having less visible occasion given them by needless distances and disputes to separate from us; which he thought arose much from that popular Variety, Incon∣stancy, Easiness, Irreverence and Uncomeliness, which might easily grow among us in the outward profession of Religion, for want of exact observing such uniformity and decency in Religion, as were re∣quired by the Laws and Canons of this Church and State. He added, that he had (further) a desire, as much as he could, to relieve the poor and depressed condition of many Ministers, which he had to his grief observed in Wales and England, where their discouragements were very great, by reason of the tenuity and incompetency of their Livings; that in his Visitations he had sometimes seen it with grief, among twenty Ministers not one man had so much as a decent gar∣ment to put on, nor did he believe their other treatment of life was better; that he found the sordid and shameful aspect of Religion and the Clergy gave great advantages to those that were Popishly in∣clined, who would hardly ever think it best for them to joyn with that Church which did not maintain either its own Honour or its Clergy to some competency and comeliness.

Much more discourse his Lordship was pleased to use at several times to this purpose, which commands my charity to clear him, as far as I can judge, of any tincture of Popery, truly so called, or of any Superstition, which placeth a Religion in the nature and use of that thing which God hath not either particularly commanded, or in

general permitted. I suppose he thought that where God hath al∣lowed to his Church and to every private Christian, (so far as may consist with the Churches good Order and Peace) a liberty of ceremo∣nious and circumstantial decency as to Gods worship, there neither himself was to be blamed, nor did he blame other men, if they kept within those discreet and inoffensive bounds which either the Churches publick Peace required, or its Indulgence to private Chri∣stians permitted. And thus I leave this Archbishop to stand or fall to his and our great Master, who will judge our confidences and infirmi∣ties according to our sincerity. Doubtless this Prelate had more in him of Charity, Liberality, Munificence and Magnificence (as ap∣pears by the works he undertook to found, to build or to repair) than ever I saw in any of those who are the having and getting, not the giving enemies to Episcopacy.

And what if I have the like Charity for Bishop Wren? to whom I am wholly a stranger, further then I have sometime heard him preach, with great evidence of pregnant Intellectuals, set off with no∣table Learning and Acute Oratory. I never heard that he was actually charged, or judicially convinced of any one Tenet or opinion that was formally Popish. I know his Lordship was terribly decryed, as if he had stung his Diocese, both Ministers and people, with serpents, (as Hannibal did the Romanes in a Sea-fight with the Bithynians) when some thought he onely rubbed some tenderer skins with nettles; which might sting them shrewdly, but they could not deadly ••••yson them: for, mustering up, as it seems, all that his Lordship found in the old Injunctions or new Canons of the Church of England, (ra∣ther abolished many of them by disuse, than legally repealed) his Visitation-articles seemed as an Army of Ceremonious punctillo's; which he urged and exacted beyond what had been wonted, judging them to be as Bees, which might each of them bring a little wax or hony to the hive of Devotion, when others took them to be either as Flies, that did onely buz and fly-blow Religion, or as Wasps and Hornets, which stung so grievously some tender consciences, that many of them (as the Canaanites of old) were driven by them out of this good land, to seek their liberty and ease in horrid and desolate plantations.

I confesse, things of this nature, which being obsolete are urged afresh upon the publick practise of Christians in Religion, ought (as I conceive) to have their revived and renewed Authority from the joynt Counsell, pblick prudence and consent of the Nation, else rigorous remedies, even of disorders, may prove worse than the supposed or reall diseases. For many antiquated Ceremonies in Re∣ligion, though they be not quite worne out, yet, as garments long agoe made and now out of fashion, are rather to be kept as Monu∣ments in the Wardrobe and Records of Religion, than to be on the suddaine put upon mens backs, and urged to be worne; especially when they seem antique to the most, and uncomely by their unwon∣tedness to be commonly worne, though the stuffe be never so good, and the state of them not unhandsome.

Although all these might not amount to any thing that is proper∣ly Popery, no more than a thousand shadowes can make one substance or body, yet many did judge them as a cumulative kind of Popery, which cloyes Religion with such a Masse of needless Ceremonies, that it is like a tree too much over-growne with mosse, even to a barrenness; or like a garment not adorned and set off, but wholly hidden, in∣cumbred and buried with a superfluity of lace: which is either a great Prodigality, or as great a Vanity and Affectation (especially considering the matronely gravity which best becomes Christian and Reformed Religion,) as that sancy was of our Henry the Fifth, who when he was Prince of Wales, came one day to the Court and his Fathers pre∣sence with a suite all cut and embroidered with oilet-holes, having a needle hanging out of every hole, that he looked more like a Porcupine than a Prince. But as that Prince afterward proved a very brave King, very pious and valiant, besides successfull, (which adds much to any Princes piety in the opinion of common people,) when he left his need∣less needles, & betook him to his Victorious Sword; so it is probable this Bishop, if he had received so grave an admonition as the wisdome and meekness of a Parlament could have given him and other Bishops of his mind, would easily have amended any such luxuriancy of Ceremo∣nious observations; which if they would be a meanes to induce any ju∣dicious Papists to change their opinion as to these points of Doctrine which most divide us and them, truly it were a very great unchari∣tableness in us, not to comply very far with them in whatever the Church commands as innocent and decent ceremonies. But sure they must be very silly birds, and scarce worth the catching, which will be taken onely with the chaffe of ceremonies or pictures in a case of Religion, (which so highly concernes their consciences and salvation) so as to change their side upon these formalities, untill their judgement in the maine matters of Doctrine be convinced and satisfied: nor do I know how we can well lay such strong lime-twiggs among such chaffe as would hold any Papists firme to our par∣ty and perswasion. Not that I would have them scared or scandalized the more against us, for want of that reverence and decency which becomes us in the worship of God, and in holy mysteries, by the di∣ctates of Reason, as well as the Indulgences of Religion; but con∣sidering that just and vast distance in some grand points between us and the Papists, as to outward worship, grounded upon inward per∣swasion and devotion, I think it becomes the wisdome and wari∣ness of Protestants, (according to the admirable temper and modera∣tion of the Church of England in its Reformation) as not to deny themselves the use of any things enjoyned as decent, because Papists had abused them, so not to affect by any particular modes to symbolize so far with them, as may confirme them in any thing that we judge Superstitious or Idolatrous. This made many sober men so much strangers to the Policy and Piety of those who so much ur∣ged to set the Lords Table Altar-wise, to adorne it with the Crucifix and other pictures, and to bow with adoration toward it. Though

these might be lawfull in the abstract, yet sure not expedient in that state wherein the Reformed Profession stands opposite to the Papists superstitious veneration of a Creature transubstantiated to a God. Though I have no conscience of duty toward an Idol, so as to worship it, but onely to the true God, who is every where; yet I think it best for me not to go into an Idols Temple, there to worship the true God, when I may do it other-where, without any such appearance of evill, or scandall to those that see me, and know my principles against it.

But as to the true and real discriminations between the Religion of the Church of England and Popery in Doctrine, I conceive the best di∣mensions of this Bishop are to be taken, by those that are wholly stran∣gers to him, as I am, by that notable Book which was lately published and dedicated to his Lordship by Dr. Cosins, his well-known friend and successour, than whom no man ever fell under greater popular jealousies for Popish, yet no man it seems less deservedly, as appeared when he came to the Test before the Committee of Lords, who then cleered him as to Mr. Smarts accusations for Superstition; and since that he hath further cleered himself, no man more handsomly, be∣fore the best Protestants in France, where his long exile and sufferings have not so exasperated him as to make him yield any way to the Pa∣pists: yea no man hath at home or abroad been a more stout Defender of the Protestant Religion, as it was established in the Church of Engl. which the testimony of Mr. Daillé, one of the Protestant Ministers at Charenton neer Paris,* 1.206 fully and freely confirms, telling all the world, That they are either beasts or fanaticks who count Dr. Cosins a Papist, from whom no man is really more removed; which his very excellent History touching the Canon of the Scripture fully assures us, being a grand and fundamental point in difference between the Papists and us; wherein he having so irreparably battered and shaken their Apocryphal Babel, by solidly proving the Church of Rome to be erroneous and pertinacious in that point, all sober men will soon suspect her honesty, fidelity, and pretended infallibility in other things which do as little agree with the pristine Practice and judgement of the Catholick Church. Truely it is pitty so great and able a vindicator of the Reformed Religion should longer suffer a pilgrimage among Pa∣pists, being forced to dwell in Mesech, and to have his habitation in the Tents of Kedar, and not have leave to return in peace to his na∣tive Country, of which he hath so well deserved in this learned under∣taking: which piece sure he would not have dedicated (being so An∣tipapistical, that it peels the very bark of the Church of Rome round) to his friend the Bishop of Ely, if he did not intend him a collateral se∣curity, or a vindication from any such aspersion of being either a practi∣cal or dogmatical Papist, wherewith many have more pleased them∣selves, than proved it against that Bishop.

But no Net playes with wider wings or larger bosom than that popu∣lar Drag, which sweeps as it listeth into its bosom all men for Papists, Pelagians or Arminians, who are not just of some mens private opi∣nions

in all things; taking what freedomes and latitudes they please themselves in their opinions and actions, but allowing none to other men, no not in points that admit of dispute, without scratching the Conscience, violating the true Faith, or breaking Christian Charity. It is a wonder of wise and just men, how this Bishop, if he were so evil a doer as was voiced, hath not been long agoe publickly heard, and sen∣tenced according to his deeds, but is punished beforehand by a long imprisonment; when as he was committed to prison, not as his sentence (I think,) but as his security, to be forth-coming at his lawful tryal, to which in eighteen years he hath not been brought.

If then neither of these two Prelates, whose eminency and activity drew so many eyes of envy upon them, were really popish, which was not very probable, when they knew the Prince, whose favour they injoyed, to be so stedfast and able in his judgement against Pope∣ry, as I have oft heard the Earl of Holland and others affirm; I presume the other late Bishops of Engl. upon whom the Tower of Siloam fell, may find so much justice and charity as to be freed from that suspici∣on, and not to be thought greater sinners, as to that particular, than many Presbyterians who joyed most in their destruction.

Never any of them, that ever I heard, gave any occasion to be thought a Papist, except onely the last Bishop of Glocester,* 1.207 Dr. Good∣man, (Vir sui nominis) as some report; a man of good learning and good life, who having suffered in his old age (almost to a distraction) by the storme and distresses of times, (which wet many other men to the skin, but it stripped off the clothes, & flayed off the very skins of ma∣ny Clergymen, and all Bishops especially) was driven, it seems, beyond his pace, & something beyond his patience: for thus provoked beyond all measure and merit (as he thought,) by those who much professed Reformation (and yet so much, in his sense and experience, did de∣form and destroy the Church of England,) it is no wonder, if, dying and dejected, he chose rather to depart in communion with the Church of Rome, than to adhere to the Church of England,* 1.208 which (as Eli∣ah) he thought now decayed and dissolved, (at least as to its visible Order and Polity) if not quite destroyed. Not that he owned (I hope) a communion or Conciliation with the Romane Church as Po∣pish, but as far as it was Christian; not as erroneous in some things,* 1.209 but as Orthodox in many others; from which (as Bishop Bedel saith) no good Christian doth, or ought to separate. And since we hold Baptism among the Papists to be valid, which is the sign of a Chri∣stians new birth, and first admittance to the Churches Catholick Communion, he might hope, that dying in that Communion so far as it was Catholick, would be no hindrance to his admission to the Church in Heaven. At worst, it seems his discontent and despair drove him rather to think of returning to the Confines of Egypt, where he believed there might be found some Bread of life in an or∣derly way of House-keeping, than to dye in the Wildernesse of a Church which was now howling and starving, and self-desolating in his apprehension; that, as Lots Daughters were so far excusable for

their incests with their Father, as they believed all men were destroy∣ed besides, so may this poor Bishop (now made poor, when he had been very rich) have this to plead for his resting at last in the bosom of the Church of Rome, that he knew not any other so visible and con∣spicuous a Church, either fit, or worthy, or willing to receive one that had so long lived a Protestant and a Bishop in the Church of Engl. and was now no longer permitted either to live or dye, either a Protestant or a Bishop, according to the constitution of the Church of England; from which at its best, many of those have more se∣parated themselves living and dying, who are the sharpest Censurers of this Bishop for dying a Papist, which is but a greater kind of Se∣paratist from the Church of England and the Church Catholick in some Opinions and Practises. But I have done with this Bishop, who was dying most declared, and with the other two, who living were most dubious and ambiguous, in the censures of the world, as to their Re∣ligion. What their Morals, Prudentials or Devotionals were, (who had so long and so great an influence of power and favour) I must leave to the Supreme Judicature of God above them, and that sub∣ordinate or lower Bench of their Consciences within them. If we should take their dimensions by the successes and events, truly they have been very unhappy: after-Counsels are prone to think it had been easie to have prevented such calamities; but the race is not to the swift, nor the battail to the strong. Though true Piety is alwayes the best Policy, yet it is not alwayes attended with Prosperity. No doubt the sins of all sorts were ripe for wrath, and in common cala∣mities the best may suffer as well as the worst; the afflictions of the first being their tryals, of the second their punishment.

My concern is onely to examine the ground of that Charge cast upon them, and for their sakes upon all our Reformed Bishops, as if ranckly popish, as if Prelacy and Popery were no more separable then Gehezies Bribery and his Leprosie; which I justifie to be as false a calumny as it is foul, and no way becoming the mouths or thoughts of those who aim to judge righteous judgement, or consider the account they must give to God of what they say and do, in truth or falsity, in justice or iniquity. This I am sure, if our Bishops, and many other grave Divines, had no inclination to Popery in their Prosperity, their Adversity might have been a great temptation to them, less to ap∣prove that Reformed Religion, not for which, but from which, they have suffered so hard measure, as untried and unconvicted to be con∣demned, punished, destroyed, beyond any men that lived orderly and peaceably.

CHAP. XXIV.

THat I may for ever silence the harsh braying and tedious barkings of all Antiepiscopal Pens and Tongues against our Godly Bishops and Venerable Episcopacy,* 1.210 (which is as much, or more, an enemie to Popery, than either Presbytery or Independency) I crave leave to insist a little more largely upon the name, worth and memory of one of our Bishops, very well known, not onely to the British Churches, but to all the Christian world that hath any correspondency or commerce with Learned men. It is Dr. James Usher, late Archbishop of Ar∣magh, and Lord Primate of Ireland; whom I reckon as ours, be∣cause not onely his ashes and mortal remaines are deposited with us, but he lived his last yeares of exile, and ended his mortality amongst us in Engl. where besides his constant paines in Preaching, even to his last, he hath left us many of his Learned works, which are en∣joyed by, and highly esteemed of, all worthy men who were blest with the example of his great and unspotted worth, which no envy, no malice can (I think) be so impudent as to blemish.

With this rare and Reverend Prelate, this great and gracious Bishop, I was rather happy than worthy to be acquainted many yeares, so far as to be able more neerly to discover his genius and temper, both before and after the storme of blood and Massacre in Ireland had driven this holy man to fly from that (Terra irae Dei) land of Gods wrath, and to take such Sanctuary or shelter as then he hoped might be had in England for Protestant Bishops; where he little thought (good man) he should have found some Protestants in England as fierce to undoe and destroy their Bishops (though of the same Reformed Faith, and of unblameable Profession) as the most Jesuited Papists were in Ireland; who were and are sworne enemies against them, not as Christian Bishops, but as of the Reformed Reli∣gion, which had nothing in it more Primitive, Illustrious and Ho∣norable than this, that in England it shined with the glory of those Apostolick Stars, Godly and Venerable Bishops, which did not depend on the Pope of Rome.

The reall excellencies of this Bishop every way were such, that they exceeded all ordinary measures of humane commendation and capacity, extending to something of admiration or ecstasie:* 1.211 None but those whose minds are enlarged to some proportions of his accom∣plishments can be able to comprehend his worth and amplitude: so vast, so transcendent, so astonishing was his Learning and Under∣standing in all kinds of knowledge, Divine and Humane, that he was as the Cynosure by which all great Divines steered, and as the Sun-Diall by which all great Scholars set their watches. Much of this Treasure was discovered in his writings, printed, and not yet printed, of all sorts, both of greener and riper studies, in all which he was exact and complete. He wrote, as he studied, not in the beaten paths

of Plagiary Compilators, or Systematicall Collectors, (as Scriba doctus ad regnum Caelorum;) but he brought forth out of his large heart and vast reading new as well as old, things of rare, hidden and untroden observation, even out of Manuscripts which scarce any but his Eagle-eye had seen, and but few could read. All which he judiciously collected, methodically disposed, clearly explained and aptly applyed: yet it was with him as with copious and living springs, the least part of his innate, acquired and unexhausted fulnesse was to be discerned by any of his outward emanations.

So accurate was he in all usefull and Learned Languages, Occiden∣tall and Orientall; so cleare a prospect he had of all History and Chronology, of all Controversies ancient and modern, that nothing e∣scaped him: nor was he onely as a Reader and Spectator, but as a Judge and Censor, as an Arbitrator and Dictator in Disputes, as one that sate in a Tribunall of Soveraigne Learning above all. Nothing was new or hidden to him in Philology, Philosophy, Geography, Astro∣nomy, Mathematicks, and least of all in Theology or Divinity; he had conquered all others, but in this he Triumphed, which was the Trophee, Crown and Center of all his other studies.

There was scarce any Book, printed or Manuscript, worth reading, in private or publick Libraries throughout all Christendome, which he had not read, either in the Copy or Originall, and digested into the method or designe of his studies; yea, and to a miracle remem∣bred, as to the maine contents of it. To the Immensity of his Learning there was added excellent principles of Politick prudence, as a Gover∣nour of the Church, and as a Counsellour of State; wherein he was con∣spicuous, not for the crafty projects and practises of policy, or for those sinister waies of Artifice and Subtilty, which are the usuall unreasonable Reasons of State, the so admired depths of devillish Hypocrisie, but (indeed) the flats and shallowes of all Truth and Ho∣nesty: no, the Measures and Rules of his Politicks and Prudentialls were taken from that great experience he had gotten, and many ex∣cellent observations he had made, out of all Histories, as well Humane as Divine; though he alwaies laid the greatest weight upon the grounds and instances of holy Scripture, which gives the truest judge∣ment of wisdom or folly.

These great abilities, managed with so much Piety, Prudence and Integrity, could not but make this Bishop as fit to be a Counsellor of State, (for so he was in Ireland) or a Privy Counsellor to his Prince (which other Bishops were who lived in England) as any of those Misepiscopists were, who most envied and denyed that honour to this or any other Bishops; with whose sufficiencies few of their enemies (the chiefest of whom I well knew) were to be compared, either for Wisdom, Gravity, Goodnesse, Learning, Experience and Elo∣quence, or for that Sanctity, Severity and Integrity, which make a complete Counsellour. All which are hardly learned by the juvenile Gallantry of a little travelling, or by seeing many Men, or by court∣ing many Mistresses, or by passing through many Cities and Coun∣tries

in a negligent way, or by wearing ample plumes on mens heads, or by shewing fair clothes on their backs, or by fanciful and affected conformities to all the modes and fashions which may be observable in forreign places: all which Leven do usually so puff up many young Gallants (who glory most in their Nobility and Gentry) with Amo∣rousnesse, Futility, Vapouring, Vanity and Folly, that it is a long time before they can throughly decoct them, or settle themselves to that clear and serious study of Piety and Policy, of Wisdom, Divine and Hu∣mane, which onely can furnish out fit and able Counsellours of State, who are to be not onely as the Eyes, Guides and overseers of the Publick, but even of the Prince; whose hand of power (if he be wise) will steer according to the Card and Compass set before him by his Council; which cannot be good, if it be not godly, nor prudent, if it be not pious

So that it is not onely my wonder, but it will be so to all Posterity, what should move any sober and religious wise men to exclude all Bishops and Clergymen from all capacity of being either Members of the great and Parlamentary Council, or of the Privy Council of any Prince or State:

When 1. Religion ought alwayes to be as much under the care, counsel and inspection of Christian Princes, Parlaments and Coun∣cils of State, as any secular or civil affairs; which never prosper where Religion is put in the rear and Crupper of business, or where the Clergy, beyond all men, must be excluded. Do we not read in one Melchizedek (the Type of Christ) both Prince and Priest joyned together? Afterward, were not Aaron and Moses, the one as King, the other as Chief-priest, appointed by God as the leaders of the Church of God? From this example, Abiathar the Priest also Gad and Nathan the Prophets, were Counsellours as well as Confessors to King David; so was Azariah the son of Zadok the Priest a chief Prince and Counsellor to King Solomon; so Jehojadah the Priest was a Father, a Protector, and a chief Director to King Joash,* 1.212 who ceased to prosper when he wanted such a Counsellor.

2. When no men may be presumed, or indeed generally are, and in all times have been, so able in managing and advising of matters religious, as eminent Bishops and well-chosen Church men, cer∣tainly none were so fit as they to give account to the Prince and State of the true estate of the Church and Religion, which are miserably mis-represented by other ignorant or envious Informers; none so much layes to heart the true concerns of Religion, or the interests of mens souls; none will so much take care that these suffer no pre∣judice and detriment by any Lay-mens disorderly insolency or co∣vetous encrochments.

3. As for the preaching part of a Bishop, or his residence and in∣spection to his particular Diocese, it can be no hinderance (as some men have pittifully pretended) sometime to attend the general good of their own and all others Dioceses: they may not be thought to neg∣lect their own Cabin, who are sometime imployed for the reparation

or conservation of the whole Ship; as my Lord Viscount Newark very honourably, learnedly and eloquently expressed himself in the House of Peers, where it was briefly disputed touching Bishops sit∣ting as Peers in the House, which they had done ever since there was an House of Christian Peers in England. So that the pretended damage, as to their particular care of their Diocese, is abundantly compensated by the good they may do to the publick; which may easily be as much as that was of the English and Scotch Presbyters, who were dispensed with for many moneths Non-residency, as to their particular Livings and charges, when they were to attend the Assemblies great service of making a Catechize, a Directory, and help∣ing to extirpate Bishops out of this Church and State.

4. The retortion upon these Ministers especially who were so much enemies to Bishops being in any Council, Civil or Ecclesia∣stick, must needs be a most smart and severe conviction of their Par∣tiality, when we have daily seen so many petty Presbyterian and In∣dependent Preachers as busie as Bees, and every where eager Stick∣lers in all secular Councils and Affairs. How did some of them haunt some Lords and Commons in the long Parlament? How did they ply all Committees, specially that for Religion, which had swallowed up the Convocation? How prone are they still, uncalled, to croud or insinuate into all publick, yea into Cabinet-Counsels, both military and civil? What of concern in Church or State, for these last eighteen years, can move or pass without their suggestions, whisperings and a∣gitations? Many publick Declarations savour much of their strain and form, both for fancy and phrase; especially if they regard any religious businesse of State, as Fastings, Humiliations, Thanksgivings, and the like; which heretofore were managed by the counsel of great Bishops, as able I believe as any of our new and little ones. But it is not strange that some men should think themselves fit to be at both ends of all publick Counsels, either laying or hatching them, and yet be so eager against all Bishops, who were full as honest, and in all respects as able and worthy, as the best of these Sticklers: for nothing makes men more presumptuous of themselves, or more envious against others, than want of true knowledge of eithers di∣mensions.

5. And lastly, the very light of Nature makes it seem very prepo∣sterous and impolitick to exclude all Church-men, of which Bishops were ever the chief Fathers, out of all publick Counsels: for all Na∣tions have taught us, that they did so far venerate their Gods and ho∣nour their Religion, as never to carry on their chief Counsels & publick Affairs of War or Peace, for Religion or Civility, without taking some of their Holy men and Priests into their Councils: so King Balak cals for Balaam in his greatest exigencies; so were the Pontifs or Flamens ever among the chief Roman Counsellors and Senators; so were the Druids ever among the British and Gallick Parlaments; so were the Magi among the Persian Princes; so at this day are the Mufties a∣mong the Turks chief Counsel: All Mankind knowing this, that the

best counsels are those which rise nearest to Jupiters Throne, and are drawn from the clearest fountains of Divine Wisdom.

If the true God, and the Son of God, the Christians Saviour, have justly the Titles of the All and Onely wise, yea the wonderful Counsel∣lors, how (I beseech you) can it stand with any Christian sense, or rea∣son of State and true Religion, to exclude those men, beyond any, from all publick Councils of Church and State, who are most in Gods and Christs stead, best studied and acquainted with the Divine Will, Wisdom and Counsel in Gods Word? I am sure (so far as I am versed in any Histories) neither this Church or State (nor any other) did ever flou∣rish without Bishops among the prime Counsellors, both in Parlament and other-where; nor did they ever more flourish in Piety, Peace and Plenty, than when these had as great an influence as any other Men of Learning, Worth and Wisdom.

How things may hereafter thrive, where the Clergy are so nipt and frost-bitten, time and success will best inform the survivers: yet it is no very promising omen, when neither Clergy-men are encouraged to be fit and able, nor, if fit and able, are at any hand to be admitted to such publick use and honour; when any others may, whatever ex∣traction, rise and education they have had: for they are not alwayes noble Rivers and ancient Springs of Vertue, Wisdom and Honour, but many times small Brooks and very inconsiderable Rivolets, which aspire to this honour of contributing their small drops of Coun∣sel into the great & publick Cistern of Government. And such were they (as far as I understood) men, for the most part, who with least patience could bear any Bishops to sit in counsel with them, lest they should be miserably outshined and eclipsed by the others impro∣ved parts and well-known learning, which vastly exceeded the small shreds and short ends which many other men were so highly conceit∣ed of in themselves, whose Estates laid the greatest foundation of their Honour.

But I here crave the Readers pardon for this digression, no way impertinent to my designe, which is, to demonstrate the merit, and so far to recover the publick esteem and honor, of good Bishops and all the Clergy, such as they ever enjoyed in this and all other Chri∣stian States, till these darker daies in England; which pretend to seek a greater light, by putting out of Princes Courts and Coun∣sels the chiefest Lamps and Stars of Learning, Religion, Counsell and Wisdom.

To returne then to this excellent Bishop and able Counsellour, the Primate of Armagh: as to his personall policy, domestick sub∣tilty, or private cautiousness, truly he had little enough of the Ser∣pent; but as to his harmelesse innocency, he had very much of the Dove, ever esteeming Piety the best Policy, and Sanctity the safest Sanctuary.

If any thing might seem to have been as a veniall allay in him, it was a kind of charitable easieness and credulity, which made him prone to hope good of all, and loth to believe evil of any; especially

if they made any Profession or shews of Piety: he did not think, there could have been so much gall and vinegar mixed with the shewes, or realities, of some mens graces, untill he found by sad experience some Godly people, and Presbyters professing much Godliness, who formerly were prone to adore him as a God, or an Oracle, were (now) ready to stone and destroy him with all his bre∣thren the British Bishops.

He was most prone to erre on the right hand of charity, and to incline to those opinions in things disputable which seemed to set men furthest off from Pride, Licenciousness and Profaneness; of which he was better able to judge than of Hypocrisie, being more jealous of Irreligion than Superstition, which is the right hand, and more veni∣al extreme of Religion. He had not, til of late yeares, felt the scalding effects of some mens over-boyling zeal, or the dreadfull terrors of their righteousness who affected to be over-righteous, who despi∣sed his Learned, Wise and Moderate Counsels, touching the setling of Peace, Order and Government in the Church.

The rare endowments of this pattern of a perfect Bishop were both wrapped up and set forth, as occasion required, with such Tender Piety, such Child-like Humility, such a Saintly Simplicity, such an Harmeless Activity, such an Indefatigable Industry, such Unfeigned Sanctity, such Unaffected Gravity, such an Angelick Serenity, and such an Heavenly Sweetness, as made all his Writings perspicuous, though profound; his Preaching plaine, yet most prevalent. He had an Eloquent kind of Thunder of Reason mixed with Scripture-Lightning, which together had a pleasing potent terror: his praying was fervent and pathetick, without affecting either too diffused a variety or too circumscribed an Identity: his fervency, discretion and sincerity, alwaies set his prayers far from any thing either of a verball and vaine repetition, or a flat and barren invention: he ever highly esteemed, and devoutly used, the Liturgy of the Church.

Indeed he Prayed, or Preached, or Practised, continually the Scholar, the Christian and the Divine: his whole life, as to the con∣versable part of it, was so Civil, so Sacred, so Affable, so Amiable, so Usefull, so Exemplary to all persons of any Worth, Ingenuity and Honesty that came to him, that (in earnest) nothing Ancient or Mo∣derne that ever I knew or read of in these British Churches, or any forreigne Nation, was more August, Venerable, Imitable and Ad∣mirable than this blessed Bishop; such Candor, yet Power, such Large∣nesse, yet singleness of heart, such Majesty with meekness, appeared in all that he seriously said or did. I never saw him either morose or reserved, much less sowre or supercilious. If he were sad, it made him not silent, but onely more solemn, as night-pieces, which have admirable work of perspective in them, though not so much light with them: if he were chereful, he abhorred not such facetious and ingenious elegancies of discourse as shewed that Risiblity was as proper to Religion as Reason, that Holiness was no enemy to

Cheerfulness, but great graces might safely smile, and innocent ver∣tues sometimes laugh without offence.

He was indeed (as the Church of Smyrna testifies of holy Poly∣carp, their first Bishop, there placed by St. John the Apostle,* 1.213) a most Apostolick person, a true Divine, a most exemplary Christian, and a most Venerable Bishop, equalizing (without doubt) if not ex∣ceeding, any one of the ancient famous Bishops and chief Fathers of the Church, not onely in his Primitive Piety, but in his great litera∣ture; for he was joyntly excelling in all those things wherein they were severally most commendable: he was, as our Saviour saith of John Baptist, a Prophet, yea, greater than an ordinary Prophet; for a∣mong the children of men, or children of God and of the true Church,* 1.214 there hath not since the Apostles dayes been born a greater than He. If I, or any man, were able to reach the Height, Length, Depth and Breadth of his Gifts and Graces, his acquired and infused endowments, some taste or essay of which his faithfull friend and servant Dr. Ber∣nard (as Timothy to this St. Paul) hath given, and is daily further imparting to the world, yet no Epitomes or little Volumes are able to containe so ample a subject, nor give that satisfaction to Learned men at home and abroad, as is justly exspectable from so copious and complete a theme.

Whose humble and holy industry was such, that besides his vast designes for Writing and Printing, he never failed, since he was Pres∣byter, Prelate or Primate, to preach once every week, if health per∣mitted him, besides many times on the week-day upon occasion; which was so far from being his reproch, as if he made himself too cheap (as some men of more pompous than pious spirits have ca∣lumniated,) that, like Davids dancing before the Lord, it turned not to his diminution, but to his great honor among all People, Pres∣byters, Prelates, Peeres and Princes, that had any knowledge what was the true dignity of a Divine, and the commendation of a Chri∣stian Bishop: nor was it any great paines to a person of his fulnesse, who did not pump for, but poure out his Sermons like a pregnant spring, with a strange Plenty, Clarity and Vivacity.

Certainly, if all our Bishops had so honored God according to their Places, Parts and Strength, by imitating the best of their Predeces∣sors, yea the Apostles, and our Lord Jesus Christ, the greatest Bi∣shop and greatest Preacher, it is very probable, not onely Bishops but Episcopacy had at this day suffered lesse diminution and dishonor: if all Bishops hearts and mouths had been as open as his, sure they had stopped the mouths and silenced the tongues of all their adversa∣ries. But by this and other, either real failings or supposed defects, of some few Bishops (as in Sea-banks where low and weak) the hor∣rid inundation hath broke in upon Episcopacy and all Bishops with such a torrent of violence, that we see the best of them could not keep out nor stand before the impetuosity of the times; which if any Bishops, in any Age or Church, might have merited and hoped to have done, this excellent Primate, and other Bishops then in England

and Ireland might have done it, who were persons of so great Learning, Piety, Moderation, Humility.

For besides the many other most accomplished Bishops then in England, Scotland and Ireland, who is so blind as not to see this one illustrious Bishop, the Primate of Armagh capble, as to the true cause of Episcopacy, to have over-shined, both as to his Learning, Judge∣ment and Life (as the Sun in the firmament,) all those Comets and Meteors, those blazing and falling Stars, which either then did or since have appeared eccentrick or opposite to Primitive and Catholick Episcopacy?

Take them in their stragling novelties, or in their associating con∣federacies, or in their congregational conventicles, however they may seem by false glasses, or grosser mediums, to be magnified in some mens imaginations, and so set off to vulgar admiration among weak and womanly apprehensions; yet neither for Scripture-propor∣tions, nor for Catholick practise, nor for right reason, nor for true prudence and Christian polity, are they any way to be compared either to the Antiquity or Majesty of true Episcopacy: For which the Judgement, Humility, Moderation and Integrity of this excel∣lent Bishop is so clearly set forth, both by his constant practise and all his writings, (wherein, for peace sake, he willingly joyned an orderly Presbytery with a Venerable Episcopacy; that neither grave Counsell, nor comely Order, nor just Authority, nor Chri∣stian Unity should be wanting in the Churches Government) that it is an error worse than the first, for men not yet to returne from their Paroxysmes and Transports against all Presidentiall Episcopacy, or not to close with so great a judgement, so grave an Oracle, as this holy Bishop was. Who, however he held a Fraternall Correspon∣dency and Actuall Communion (as occasion offered) with those Re∣formed, Churches and those Ministers who approved, yea desired, Episcopacy, though they could not enjoy any Bishops properly so called after the custome of all ancient Churches; yet, with St. Cy∣prian, he flatly condemned, and branded with the sin and Scandal of Schisme,* 1.215 all those who wilfully cast off, and injustly separated from, their lawfull Bishops, who professed the same Orthodox Faith and Re∣formed Religion; affirming, as I have been further most credibly in∣formed, that he would not (because with comfort and good con∣science he could not) receive the Sacrament of the Lords Supper from such Ministers hands, whose Odination he esteemed irregular and incomplete, or for their consecration inauthoritative, because par∣tiall, and schismaticall against that Episcopall power which ever was, and still might be had, in this Church.

Nor was this his censure heightned or sharpned by any anger or vindicative passion, though he was unhandsomely used by some men who heretofore much applauded him: from such distem∣pers his Mosaick meeknesse was most remote, especially in cases of Religion and the Churches publick concernments; for the advance of which he could have cheerfully sacrificed all his private interest

of honor or profit, and have been reduced to teach School in a bel∣fry, as his phrase was. But he ever held to his pristine and constant judgement in the most prosperous times, which enjoyed him the same as did his adversities; no losses and distresses, to which the Fatality, Fury, Folly or Ingratitude of this Age reduced him, being able to cloud his judgement, or discompose his tranquillity, in any other, or in this sharp controversie touching Episcopacy.

And indeed, to adde to the further weight and crown of this excel∣lent Bishop, (who deserved to be esteemed one of the Primates of all Learning, Piety and Vertue in the Christian world,) he was (by Gods wonderfull dispensations) to be made a Primate in sufferings, and to be more illustrious by those darknings which on all hands were cast upon his person and profession, as a Preacher and as a Prelate. He lived to see, yea to feel, his Venerable person by some men shamefully slighted, (who saw more brightness in a sharp sword than in all Learned vertues;) his function, as a Bishop, exautorated, decryed, depressed, despised; his Revenues first stopped, then alienated and confiscated; his moderate stock of moveables (all, except his excellent Librarie) and at last a reserve of some monies, about 2000. pound, seized and swept away by the Irish. The newes of which last (as I was witnesse at the first coming of it,) he received with so no trouble or emotion, that it made me see in this holy man, that the patience of Job might well be a true history, and not a Tragick parable.

After this the profits of the Bishoprick of Carlile (then vacant) be∣ing conferred upon him by the late King, for the support of his age and exile, even these were taken from him by those that took all Church-revenues from all Bishops: yet, (for shame) a Pension of four hundred pounds a year, as his Lordship hath told me, was promised him when he was forced to yield up his Interest in the Revenues of Carlile; which Pension, after a year or two, was never paid him. At last this great Personage, the Primate of Armagh (whom Cardinal Ri∣chelieu, with many other great Princes and States, had invited with very honorary propositions to make onely his residence with them, as an honor to their Country) was reduced to a small stipend or salary of about two hundred pounds a year, which he was to earn by preaching, as long as his sight and strength served him. These failing him, (and in him all the learned and better world) he lived upon Gods Providence and the Contributions (for the most part) of some noble Persona∣ges, (wherein I was happy to do him some service:) among whom none hath merited, and erected a more lasting Monument of Honour, than the Countesse of Peterborough, under whose grateful and hospi∣table roof this Mortal Angel, this incomparable Bishop, left, as the Eng∣lish, so all the World, which was not worthy of him, having of later years treated him with so little publick value, that while Merchants, Military men, and mean Mechanicks, either get fair Estates, or have good pay, pensions and gainful imployments, while young Presbyte∣rian and Independent Preachers possess themselves (some by dispossessing others) of the best Livings they can seize, this aged Bishop, this inesti∣mable

Jewel of men, this brightest Star of the British Churches and Christian World, this Paragon of Prelates, this Glory of Episcopacy was suffered to be so eclipsed, that, with St. Paul, he knew what it was to want as well as to abound. He had not, with our Blessed Saviour, any house to rest his head in, nor a foot of land which he might call his own: He seemed to live, as St. Chrysostom sayes of St. Paul, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, only with a naked soul, or a sublimated Spirit, as much above the glo∣ry of the world, as he had been stripped of it and by it; being carefull in nothing save only to discharge a good conscience to God and men, as he did both living and dying, esteeming this the greatest Treasure and Honour to those that are daily dying to the world, even while they live in it. He was equally remote from Lucifer and Mammon, from Haughtinesse as from Covetousnesse: as he complained not of Tenuity, so he owned not that deserved Eminency which he had by any outward token, never appearing of later yeares in any other than a plain Gown and Cassock, as an ordinary Presbyter. A person so rich in all excellencies, and yet so poor, even to an annihilation, in his own Spirit,* 1.216 partakes (no doubt) of that first great Beatitude, The Kingdom of Heaven.

But, as if all that burthen, while this blessed Bishop lived, had no been sufficient to depress this Atlas, this Job, this Elias, there wan-t¦ted not some men, (who go for Ministers) who, to shew their despite and insolency against all Bishops and Episcopacy, durst own and declare their scorn and disdain against this excellent Lord Bishop and Pri∣mate while he lived, by not vouchsafing to own or call him by any of these most deserved Titles, nor enduring the style of Armacha∣nus to be added to his name. O pitiful Parasites! most obsequiously courting other men with the nauseous and repeated Crambes of Your Honour, Your Lordship, My good Lord, &c. whose neither place nor personal worth and merit in Church or State, is, or ever can be, (without a miracle) comparable to this renowned Lord and Bi∣shop, if pious Impartiality, and not secular Flattery, might be judge. Ask all the Christian and learned World, what man of any Lear∣ning, Honor and Ingenuity, from home or abroad, ever wrote to him, or made mention of his name, without exquisite Prefaces and studi∣ed Epithets of signal honor and respect; which attributes of Lord∣ship and Grace given to Bishops are no news, nor any way offensive, save onely to Mechanick Ignorance or Envy; there being nothing in all Antiquity more frequent on all hands, than the ho∣nourable compellations and additions of (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) Domine, and Multùm venerande, of Dominatio, Dignitas and Paternitas, of Honourable Lord and Venerable Father ascribed to worthy Bishops: Among whom none was more worthy of all Attributes fit to be gi∣ven to a mortal man than this Bishop; whose greatest diminuti∣ons (like the seeming Eclipses of the Sun) did not lessen his light, but onely hide him more from the World. He was as truely wor∣thy to be Honoured, Emulated, Admired, Magnified and Imitated of all good men in all Ages, as any one person that ever I knew in all my life; which (as Plato said of Socrates) I think much the more blessed of God, because I lived in those dayes which gave me

the opportunity, honor and happinesse both to know and be known to this great Exemplar of all learned worth, this grand pattern of Bishops, Preachers, Scholars and Christians.

Nor was it the least cordial I had in the difficulties and horrors of later years, to remember that I was not far from such an open Sanctuary, that I might have frequent recourse to such a full and free Magazin of all Christian Graces and Gifts: nor did I think we could be completely miserable and utterly desolated, as to the Church, while this great Genius was yet alive and in England; in whom, by a rare and wonderful conjunction, such high abilities were mixed with unparallell'd humility, such Candor and Gentleness did temper his Gravity, and such Serenity did sweeten the severer Sanctity of his life, that he seemed to me not so much a man, as a kind of miracle or prodigy of humane perfections: especially when I remember, not long before his death, those unfeigned tears which I saw, and those humble complaints which I heard, not for his losses, but for his sins and omissions, earnestly deprecating Gods displeasure, and dreading his exact Tribunal. Who will not fear and tremble, who will not wax wan and discoloured, when he sees a Rubie of so great price and orient lustre contract pallor and amazement?

As for the many sufferings or indignities he had sustained, I never perceived the least regret or sigh, much lesse any bitter and reveng∣full replies. A very great sense indeed he expressed, and very often with sadness and compassion, for the distractions of this Church, the deformities of our Religion, and the feared future desolations, which he oft and earnestly seemed to presage as neer at hand, alwaies jea∣lous that our Religious feuds and factions would at last end in Pa∣pall Superstition and mutuall oppressions: Against both which this good Bishop, and so many, yea most, of his Brethren, were, I believe, as much enemies, and as far removed, both in their judgements and endeavours, as the most Antiepiscopall Presbyter or Independent in the world; being much better able to give a reason of his distance from them, than they can for their defiance of him and all Bishops.

Against the deluge of whose partiality and passion I have thus opposed the Barricado or Peire, this one great instance of a most un∣blameable Bishop, purposely to vindicate, against all mens impudence, ignorance or malice, the consistence of Episcopacy with Piety, and the vast distance between Primitive Prelacy and after-Popery. Tru••y, in my judgement, this one Bishop out-weighs all that ever was or can be alledged against Episcopacy; who not onely while he lived mightily justified the function, but before he died his earnest desire was, that such a due succession of Episcopall Autho∣rity might be regularly preserved in England, as might keep up the completenesse and validity of Ecclesiasticall and Catholick Ordi∣nation, first against the Calumnies of Papists, who infinitely joy in the advantages they have got of such a Schismatick reproch upon us; next, against the rage and impertinencies of other factions, who will in time bring all Reformed and Christian Religion to a con∣sumption,

if they either quite obstruct, or utterly destroy Primitive and Apostolick Episcopacy, which that great Bishop esteemed as (vena porta,) the great veine, which hath from the Apostles con∣veyed, in all Ages, all Ecclesiasticall Order, Power, Authority and Jurisdiction. Which undoubtedly was the judgement of all Antiqui∣ty; otherwise all Churches would not have been so impatient of be∣ing without their Bishops at any time, nor would Bishops have been so carefull, in the times of persecution, to propagate an holy suc∣cession of Bishops, without any remarkable or long interruption, ne∣ver failing in any Church till this last Age, nor in England till of late yeares: Primitive Bishops not considering the pleasures or dis∣pleasures of men, great or small, in so grand a concern as what they believed was pleasing to God, profitable for the Church, and neces∣sary for Ecclesiasticall Authority; which they thought could no more stand without Episcopacy, than a body can without its leggs. Nor did Antiquity either use, or know, or want the late Crutches of Presbytery, or the stilts of Independency, which, to make themselves seem usefull, have sought to cut off the native pillars and proper sup∣ports of this Church to the very stumps, not without infinite paine to some parts, and those principal ones too, of the Body, besides constant diminution and deformity to the whole.

Which will in my judgement, which willingly followes so great a guide as the Lord Primate, never in England be well at its ease, or in any posture of Stability, Unity, Beauty and Honor, untill Episcopacy be beheld and embraced in its native lustre and Primitive posture: First, as designed by the Orderly Power and Wisdome of God; Secondly, as instituted and actuated by the Spirit of Christ and his Apostles; Thirdly, as received and used without any scruple in all Primitive Churches, when once they were fully planted and established in Ecclesiasticall Polities or Spirituall Corporations; not one Church, in all Ages, either denying, or doubting, or disputing the Catholick Authority of Bishops; Fourthly, which they saw every way most agreeable, as to the nature of mankind, so to the dif∣ferent stations of Christians, and to that necessary order which ought to be among Ministers as well as other people; Fifthly, and to none more than to the English Nation, where the blessings by Episco∣pacy are now the more remembred and remarkable, by the Miseries, Disorders, Divisions, Insolencies, Horrors and Confusions which have befaln us since we took away the chief buttresses and pillars of the Church, as if they were burthensome and superfluous, when in∣deed they were not lesse ornamentall, than usefull and necessary to the well-being of it at least, if not to the very being of it in us in∣tegrality and completeness.

* 1.217I am sure, the ejection of Episcopacy, like the banishment of St. Chrysostom out of Constantinople, hath hitherto been attended and fol∣lowed in England with great Earthquakes and terrible shakings of o∣ther mens Palaces and Houses as well as those of Bishops; whose turning out of the House of Lords by the Vote of about twenty

Lords, made so wide a doore and breach to that House, that none of those Peeres (who were more impatient to sit with such Learned and grave men under the same roof, than St. John was to be in the same bath with Cerinthus) could long stay within those walls; the justice of Heaven (as some conjecture) so far retaliating mens pas∣sions with speed upon their own heads: the Divine wisdome (I doubt not) seeing and approving as much of Beauty, Order, Pru∣dence, Unity and Stability in true Episcopacy, as he sees, and abhors, much of Novelty, Weaknesse, Fatuity, Partiality, Deformity and Confusion in any other waies of Church-Government, which cannot but be as defective and dubious, as they are novel and partiall, no way conform to the Catholick Custome of the Churches of Christ, nor any way either invented, approved or authorized by the sociall wisdome and joynt consent of all those in this Church and State, who were concerned as highly in all changings of Government, as any of those men are who have been most forward to make strange alterations, and to remove the ancient Land-marks.

CHAP. XXV.

BUt it is high time to take my last Farewel of this long and oft-debated Cause of Primitive and Catholick E∣piscopacy;* 1.218 which truely I think in my Conscience to be the Cause, First, of God, as he is the God of Order and Wisdom, and not of Folly or Confusion; Se∣condly, the Cause of Jesus Christ our blessed Saviour, whose Spirit constituted & guided the Apostles, with all their holy Successors, in this Method of Ecclesiastical Communion and Subordination; Thirdly, the Cause of Christs Catholick Church, which we ought not, in modesty or charity, so highly to reproch, as to impute ignorance or perversness to it, that either it knew not the way of Christ at first, or it wilfully and presently forsook it by an universal Apostasie, to gratifie some few mens ambition. Fourthly, I esteem it the special Cause of this Church and Nation: first, because it was never blessed with any Church-government but that by Bishops; secondly, it hath been, and is, miserably shattered and abased by the casting off and want of Epi∣scopacy; and thirdly, for the native temper of the people, who are not apt to be governed by any men not duely invested with the Majesty of some eminent Worth, adorned with special Power, Honor and E∣states, which together give Authority. Fifthly, I think it the Cause of all good Ministers, that desire to keep themselves in a true Church-Order and Catholick Communion; who will find them∣selves, and leave their Posterity, at a great losse, (as to the Honor, Setledness and Safety of the Christian and Reformed Religion) unless they be restored to some such uniform way of publick Subordination and Unity, as hath most safety, consistency and authority in it self, also most satisfaction to all learned, wise and honest men. All which

things are no where (that I see) to be found but in a regular and pri∣mitive Episcopacy; which ows its late total ruine and shipwreck in England, not to its own age and leakinesse, (as if it sunk of it self) nor to the general dislike and weariness of it, as if the wisdom and power of the Nation, Prince and People, of all estates, had, upon serious, free and impartial advice, concluded to sink it, having provided a better Vessel: but its ruine is the effect of a terrible and fatal storm, which came first out of the North upon us; this ran Episcopacy so, a∣ground, that many despairing of her ever coming off with any intire∣ness, betook themselves to the Cock-bote of Presbytery and the Skiff of Independency; when yet, I conceive, it were no hard matter to recover Episcopacy, as to the primitive structure of it, although much of its Ornaments and Gallantry be lost.

Certainly, the Restitution of primitive Episcopacy, for the Unity, Honor and Happiness of the Nation as well as of all the Clergy, seemeth a Work, as of far more prudence, justice and piety, so of much less charge and trouble than the Ruine of it hath cost us all: nor can it be strange to see some men change their minds in religious concernments, who we see have soon done it in our civil settle∣ments.

This and other Blessings of Church-order and Unity will easily flow in upon us, by a kind of Tide or Reciprocation of providence, be∣yond expectation, when once the God and Saviour, the King and Bi∣shop, the great Protector and President of his Church, shall please to breath a spirit truely Evangelical and Christian upon this Nation; when all of us accepting of our punishment, and repenting of our sin∣ful follies and presumptions, the Lord will also repent of the evil which he hath brought upon us all, and think thoughts of Mercy to∣ward this languishing, afflicted, divided and deformed Church, whose Order, Peace, Honor, Unity and Happiness, some of us weakly, o∣thers wantonly, and not a few of us wickedly, have sinned away, to a state (in point of Ecclesiastical Government) deplorable enough, and almost irreparable. For it is not new Associations, or Confessions of Faith, or pretty Paraphrases on the Heads of Religion, which do salve our sore; blessed be God, the Church of England needed not these Crambes: It is onely the God of Love and Father of Mercies who can allay the spirits of Men, and bring them out of those conten∣tious and c••uel dispositions which are divisive, and so destructive to each other. True, we have been three dayes dead and buried; yet no Corruption, no Dissolution, no Dissipation can hinder the hand of omnipotent Goodnesse, when he shall please to command a Re∣surrection, even to dry bones and scattered dust. Then may we hope that this salvation of the most High draweth neer to us, when those that are in highest place for power and Counsell, shall by impartiall advise, both of States men and Church-men, in Synods as well as Par∣laments, deliberate and determine such things as shall gratifie no one or more Factions or Parties, but the community or publick; with regard not so much to the present pregnant and pugnant in∣terests,

(which are not without passion prosecuted and urged) as chiefly to the future blessings of their Country and Posterity; which no Government, as to the civil State, will make long happy or peacefull, unlesse they be combined in religious regards as Christi∣ans, no lesse than as men: For though Christians properly do not fight and contend, yet the men and beasts will, if their hearts and hands be not bound with mutuall Charity and Religious Harmony; which are the surest bonds of Unity, Perfection and Peace.

To let the concernments of this Church and the state of the Re∣formed Religion alone, to leave them as now they stand (or fall ra∣ther into daily Decaies, Divisions, Distractions, mutuall animo∣sities & abhorrencies between Ministers and other Christians,) to let them take their course, and work out themselves by an irreligious tolerancy and imprudent indifferency, is (as St.* 1.219 Basil the Great ob∣serves) like the leaving of a desperate Consumption, or a spreading Cancer, or a venemous Gangrene, or a contagious Plague, to the cure of good nature and providence, expecting what Time will do; (which is indeed a Catholicon that either cures or consumes, mends or ends, all things.) A method far short of that Prudence and Con∣science which ought studiously and industriously to apply all those seasonable and apt meanes, which both Reason and Re∣ligion, Piety, Charity, Policy, and Humanity do dictate to us, and require of us; which being in the power of our hands, not to use them, must needs be such a supine negligence and sottish lazi∣nesse, as neither becomes wise men nor good Christians; savouring more of an earthy dulnesse and an Atheisticall indifferency, than of any quick sense of Honor or Conscience in behalf of our God, our Saviour, our Religion, our own or other mens soules. In all which to be carelesse and stupid, is the lesse veniall in us as men, because in other things, like Spiders, we have a very quick sense and most acute resentment of any thing that in the least kind toucheth or threatneth our civil, worldly, and momentany concernments, for Estate, Honor or safety: here we are vigilant to prevent, speedy to consult, diligent to endeavour, desperate to adventure. Which high activity in matters Momentany, renders our coldnesse and lukewarme∣nesse in Religion most unexcusable before God and man; being more afraid of an Enemy than an Heresie, of civil Sedition than of Ecclesia∣stick Schisms, of a sharp Sword than a damnable error; more solicitous to save our Carcases than our Soules, and to sleep in whole skins, than to keep good Consciences; pretending (as some do) that nothing is more Religious, than to urge, injoyne and require nothing in Religi∣on, that the highest Christian Liberty is an Indifferency or toleration left to all men toward all Religions, especially if they do but pre∣tend to any smack of Christianity.

I know that this indulging of an equall toleration to all parties and Sects in Christian Religion, (by which, as Cocks in a pit, they may fight it out till they have got the Mastery of each other) hath a po∣pular shew of Equanimity and tendernesse; being much applauded by

those that have had of late yeares the reall benefit of it, though they are the most supercilious and severe suppressors of others, who do but crave an equall and inoffensive share of freedom, as to their Judge∣ments, Consciences and Religion: yet if we look to the bottome of such indulgences as gratifie mens endlesse Novelties, Varieties, Va∣nities and Extravagancies in Religion, we shall find they have little of true Charity, lesse of true Piety, and least of all of true Policy, either in Magistrates or Ministers; whose duty (I humbly conceive) is not so much to build their own severall nests, and to feather them with their private fancies, where to lay and hatch up their various opinions; but they should all agree to build Gods house, to advance that common salvation, according to the Catholick Order and Ex∣ample of Christs Church. They should speedily, faithfully and impartially set themselves to settle and maintaine, by all fit meanes, such a way of true Religion, as to its publick Profession, solemn Mini∣stration, and paternall Government, as shall be found, by the joynt Wisdom and Piety of the Nation, in Learned Synods impartially convened▪ and in free Parlaments peaceably disposed, to be most consonant to Gods word as to the substance of duties, and to Primi∣tive Custome as to the manner or Circumstances of them.

A work certainly not more necessary than easie, if mens hearts were as upright as they are able, with Gods blessing, to attaine so good a designe. Nor would men faile to be warme and diligent in it, if they had a true perception either of the great advantages which attend the Unity of any Nation in Religion, or of the mis∣chiefes, publick and private, which follow their distractions, while every one, out of a childish and inordinate delectation, is indulging their own private humors and opinions, to the injury and neglect of the publick.

I see that in Terrors of fire, shipwreck or inundation, even devout people will fly from their Prayers, Sermons and Sacraments, to se∣cure themselves or their neighbours: with how much more zeal and earnestness should wise men dispense a little with their private interests, secular Counsells and civil agitations, and sometimes ap∣ply to the reliefes and securities of Religion, if they did apprehend and lay to heart the pernicious consequences which are inseparable from the Divisions and Distractions of Religion? whereof I have given in the Second Book so many and so miserable instances.

If the work were but once well begun, it would be half done: lesser disputes would fall of themselves, if once, as to the maine of Doctrine, Worship, Discipline and Church-Government, sober men were agreed: if the maine sores of Pride, Passion, Prejudice and Presumption were well searched and clensed, Charity, like a precious balsame, would soon work out, close and heale all uncomfortable jea∣lousies and distances among good Christians.

However, some publick standard owned & established for the setled Truth and Order of the Reformed Religion on all sides, would (by casting Anchor as it were) give some good stay at present, beyond

what the particular Confessions of several parties are like to do, such as I see both Presbyterian Associations and Independent Congre∣gations daily bring forth; and so will every new form do, till we all agree in something uniform, as to the maine Rule, End and Order of Religion. This once done, however there might still be some tos∣sings and dis-satisfactions as to private mens opinions; yet, as to the maine interests of Religion as Christian and Reformed, also as to the grand concernments of this Church, in its Unity, Honor, Purity and just Priviledges, these would by such Ligatures and limits of Truth and Love be much preserved from running into endlesse factions and sacrilegious confusions, which cannot but tend to civil combustions, and end at last in the Romish usurpation, which, as the Dam of Romulus, never failes to make its prey of any Churches that are divided and any Christians that are scattered, dis-satisfied or scanda∣lized with their Religion; by which meanes either our Thames will run to Tiber, or Tiber will come to our Thames. This will be the last result these the dregs and bottom of our Religious distractions and unsetlednesse, if they be not wisely remedied.

Mean time, for want of some such sober fixation and equall standard of Religion in its publick profession, to which both Prince and people of all sorts might both wisely consent and conform, First, there cannot be that mutual Christian Charity and neighbourly Communion among subjects; Next, there cannot be that kindness or correspondence, that Love and Fidelity between Prince and people, which would be if they did say Amen to the same prayers, and serve the same God in the same manner. Civil disaffections do infallibly follow between Soveraignes and Subjects upon any Diversity in Re∣ligion; as is evident not onely in Germany, Poland, France, Ireland and Scotland, (where the greatest popular dis-satisfactions and aspe∣rities against their Princes were still raised by the jealousies which some people had of their Religion) but also in England, while Subjects suspected as if their Governors in Church and State did daily warp from that Religion which was Reformed, and established in the Church of England: from which, at last, it appeares none varied lesse than those that have been most destroyed, none more than those whose jealousies and passions for Reformation have over-born them and this Church to as great deformities as there are novelties, and to as many distractions as there are divisions; which in Religion, as wounds, do not onely divide, but deface the beauty of any body Naturall, Civil and Ecclesiastick. Nor can there be any publick dis∣crepancies of Religion between Prince and people, but either the Prince cries out of Faction, Sedition and Rebellion, against his subjects; or subjects complain of Tyranny and Persecution, as to their Princes injunctions, at least of superstition, as to his profession, if it be with more ceremony or lesse solemnity than they fancy, or are wonted to. Yea, we find by some mens interpretation of their Covenant, the clause for allegiance thus limited in the preservation of true Religion▪ that is, say some, as far as we think the King preserves

what seemes to us true Religion, so far we will be faithfull to him; if he varies from that, we may fall from him.

Besides these mischiefs, which are either imminent or incumbent, and indeed unavoidable, where Prince and People are still left to chuse their several Religions amidst the Varieties and Uncertainties of different Modes and Forms, of opposite Preachers, Parties, Pro∣fessions and Churches, (such as now divide not onely England, but all Christendom) in time the Prince or chief Magistrate here in Eng∣land, or any Christian and Reformed Church, may be either an A∣theist, as unsetled in any Religion, because he sees so many; or else he may be an Idolater, an Arrian, a Socinian, a Papist, an Anabaptist, a Familist, a Seeker, a Quaker, any thing or nothing, as well as a Prote∣stant, or Professor of the true Reformed Religion, which is never well Reformed, if it be not well united and established, no more than a diseased body is well cured or purged, which is daily breaking out in boyles and botches.

And since experience shews us in England, that many Subjects, by the scandal of our Divisions, are turned Atheists, Papists, Socinians, Anabaptists, Familists, Seekers, Ranters, Quakers, any thing, yea no∣thing, as to true Religion, which consists in Piety, Equanimity, Cha∣rity, the Love of God and our Neighbour; what shall hinder those that hereafter may be in Soveraign power, and exposed to many temptations, to take the same freedom when they list, and to profess Popery or any thing, when Religion is left to their choice and Indiffe∣rency? there being no publick Worship, Catechize, Articles or Ca∣nons to which all agree as the Card and Compass of Religion, by which both Prince and People may safely and unanimously steer their course towards Heaven, in a Christian consent and harmony, much more punctual and explicit than that is of owning onely one God, (which the Turks do) and one Lord Jesus Christ, (which all Hereticks and Schismaticks do.)

Which sad fate of a Prince and People who are every day to seek and chuse, or change their Religion, cannot befall England without sore conflicts and many bloody bickerings; the temper of the Eng∣lish being not so dull, and flegmatick, and over-awed, as that which possesseth some Dutch-men and Almaines, whose zeal for trade and gain (besides their social drinking, which begins and ends all their differences) makes them more capable to endure different professi∣ons of Religion among them, so far as they do not endanger the ci∣vil peace, nor obstruct their blessed commerce: yet even these Churches and States have some setled form and profession of Religion, in Do∣ctrine, worship and discipline: yea, they in the Netherlands have a very handsom Liturgy, and other publick boundaries or Symbols of their Re∣ligion, from which when once their Magistrates perceived such vari∣ations to grow, by the Remonstrants party, as might shake their civil peace and the stability of their Church, they did, to their no small cost and pains, stop the breach, both by the Synod of Dort and the power of the Sword, not permitting those whom the publick sense

counted Innovators in Religion, to enjoy any such freedom or tolera∣tion as might endanger any publick perturbations, which would have grown easily from such parties as wanted not Learning, Wit and Pretentions of Piety, on each side, to carry on their Opinions as far as their passions and interests listed, which is to have Empire and Do∣minion, not onely over all mens bodies, but their souls too, either by fair or foul means: for no Opinion or Sect is content with the Trundle-bed or Footstool, but affects the Throne and Scepter, of State and of Religion, that it may have a complete soveraignty over men; which is never well managed by private mens petty activities, and therefore best prevented by the publick Wisdom, Moderation and Setledness, which ought to be in every Nation, State, Kingdom or Commonwealth that owns it self as a Church of Christ, who is but one Lord, and hath taught all his Disciples but one Religion.

All sober and honest men (whose fishing and harvest lyes not in our troubles) do sufficiently see that Religion, as Christian and Re∣formed, hath suffered very much in England, when it was best set∣led: we have upon us the wounds both of peace and war. As our for∣mer long peace and undeserved prosperity treasured up much morbi∣fick matter, so the civil war, by mutual chafings and exasperatings, did breed higher inflammations and festrings; yea, and our late truce, ra∣ther than tranquillity, hath been so far from a serious consideration and well-advised setling of our distractions in Religion, that many men have had but more leisure and liberty to scratch their own and other mens scabious itchings, and to make wider the gaping corifices of our religious Ulcers. Indeed, private hands can do no other, who be∣sides their petulant passions, being under no publick restraint and modesty, have infinite partialities, both as to self-flatteries and de∣signs. It must be the Gravity and Majesty, the Nobleness and Ampleness of publick Wisdom and Authority, which must by prudence and impartiality, both in counsels and actions, reach the depth, and equal the proportions either of our maladies or our remedies: to which if wise and worthy men do not in time contribute their coun∣sels, prayers and endeavours, for the help and healing of our Religi∣ous Affairs, doubtless the disorders and sinister policies of either weak or wicked men will utterly ruine the very remains and ruines of this Church. Nor can the Civil State be ever steddy or perma∣nent, where Prince and Subjects, Preachers and People are so divided, (in their principles and practises of Religion, both as to their Mini∣stry and Ministration, as to the original and exercise of all Ecclesia∣stical Authority and Communion) that they still think it a great part of their Religion either to reform or ruine each other.

It is observed to be one main pillar of the Turkish Polity, Peace and Empire, which is so vast and diffused, yet generally so peaceable and unanimous, that their Religion or Holy Law (as they call it) be∣ing once setled, is never permitted by any man to be shaken or dis∣puted, much less altered or innovated in the least kind. I know it is not fit for Christians to follow all Mahometan rigors and severities,

no more than their follies and simplicities; yet, if the setledness of so wild a Rhapsody of Religion as the Alcoran contains, (which is made up of Truth and Falshood, of Fables and Fancies, of Dreams and Dota∣ges) be of so great moment to preserve their civil peace, where no wise man can be much concerned what is believed or disbelieved by him, or any man, in such a meer Romance of Religion, of how much more consequence and conscience would it be to all Christians, in any Polity or Nation, to have their Religion well fixed and setled, which is so Ancient, so Holy, so True, so Venerable, so Divine, so in its Nature, Centre and Circumference but one, so deserving to be most United and Uniform, both as to its Doctrine and Profession? It is a shame to see Mahometans wiser in their generation than Christi∣ans, who are, or ought to be, the children of that Wisdom and that Light which shines upon them all by the Scriptures, as the Beams of the Sun of Righteousness. It is childish for us, who are cunning & careful enough to preserve civil peace, to be so careless of religious Unity and Harmony, as to be tossed to and fro with every wind of Doctrine, accor∣ding to the sleight of men, who lye in wait to deceive the hearts of the sim∣ple,* 1.220 serving not the Lord, but their own bellies. We should rather study to be rooted and grounded in the Catholick Truth, which is according to Holiness, Justice, Order and Charity, after the primitive pattern and constant practise of all true Churches, Preachers and Professors; whose Authority and Reverence ought to sway more with us, than any new and private mens Inventions, which no man will admire that well understands the old, which were so founded upon Verity, so fortified by Charity, so edified in Unity, so reverend for Antiquity, so permanent in their Constancy, according to the particular constituti∣ons of every Church, which still kept the great and Catholick Com∣munion, as to the main, amidst some little varieties of outward pro∣fession, not as to substance, but onely in Circumstances or Ceremony: For, as to the main, every Christian, Layical or Clerical, Catechumens, Penitents and Communicants, Deacons and Presbyters, kept the sta∣tions in which God and the Church had set them.

Every member kept to its Congregation, every Congregation to its ordained Presbyter or lawfull Minister, every Presbyter to his own Bishop, every Bishop to his Metropolitane, every Metropolitane to his Patriarch, every Patriarch (not to the Pope, but) to the Generall Councills, and every Generall Councill to the Scriptures, and those Apostolick Traditions which were Catholick, and so agreeable to them. All which orderly gradations were, certainly, in the Catho∣lick Church as lawfull as those which the policy of Presbytery hath invented, for Congregationall, Classicall, Provinciall and Nationall Consistories: I am sure they were much more usefull. For those of old preserved every private Christian, every Family, every City, every Country, every Province, every Nation that was Christian, not onely in a Church-way or Ecclesiasticall Communion and Cor∣respondency, as to their particular bounds and neerer relations in every Parish, or Congregation, or City, or Country; but as to that

Catholick bond of Charity which binds up all Christians in all the world in one fellowship of one body, and one Church, whose head is Christ; to whom every true believer and visible Professor in the whole latitude of the Church being, by the Word and Spirit of Christ, fitly joyned together and compacted by that which every joynt supplyeth, according to the effectuall working in the measure of every part, doth both edifie and increase it self and others in Truth and Love, without which all Churches, all Religion and all Reforma∣tion are but like parts or members separate from their body, not without flesh, sinewes, substance or bones, but yet without blood and Spirits, Life and Soul.

For, as the particular parts and members of the naturall body do not live, thrive and move, onely by that particular substance, spirit,* 1.221 life and aptitude which is (apart) in them, but by a concurrence with, an influence from, and a participation of, that common Spirit, Life & Virtue which they have from the whole, while they are in Com∣munion with it: so is it with Christians, singly and severally consi∣dered their virtue is small, and separated none at all, because they want so much of Authority and Validity, as they want of Catholick Unity and Ecclesiasticall harmony, which keep Christians and Churches intire to Christ and to each other, by that one and common spirit, which runs through all true Christians; by virtue of which, and not of any private spirit, all publick transactions, which con∣cern any nobler part or portion of Christs Church, are to be carried on, and anciently were in all orderly Churches as branches of the Catholick.

This, this great and publick Communion in the same Faith, Spirit, Power and Authority,* 1.222 was it that made the just and valid sentence of Excommunication in Primitive times so terrible, and that of absolution so comfortable, to all good Christians, even as the sentence of Jesus Christ at the last day; which Tertullian, Cypri∣an, the first Council of Nice, and others tel us of: Because it was no private spirit of any Christian, or Congregation, or Church, or Presbyter, or Bishop, or Metropolitane, or Patriarch, that properly did excommunicate, but it was the Spirit, Power and Authority of Jesus Christ, given to, diffused among, and shed abroad in, his whole body of the Catholick Church, and in that name dispensed by the particular Bi∣shops and Pastors of it in their severall Stations or Places; as the visu∣all and audible powers or faculties which are in the soul are exerted and exercised onely by the Eyes and Eares. Hence was it that who∣ever was by any one Catholick Bishop with his Presbyters and his people excommunicated, was thereby cast out of that and all other Churches Communion in all the world; nor was it lawfull, as the Nicene Councill and African Canons tell us, for any Bishop, Presbyter, or Christian people, to receive into Church-fellowship or to the holy Communion of the Eucharist any one that was thus secluded.

Then did this great and weighty Thunderbolt of Excommunication seemingly lose its Primitive virtue and value, (not really, for it holds

good still, according to the Originall Commission, when lawfully exe∣cuted in binding or loosing, in opening or shutting, as Christ deposited it with his Apostles and their successors) when Factions or Schismes being risen in the Church, contrary sentences of Excommunication were on all sides passionately bandied against each other; not from that unity of the Spirit, which kept the bond of Truth and Love, but from the private Passions, Presumptions, Prejudices and Opinions of such as either openly deserted, or occasionally declined from, that Ca∣tholick Community and Unity of one Faith, one Lord, one Baptisme, one Spirit, for gifts and graces, for the Authority and Efficacy of Christs holy Ministry.

After these preposterous and partiall methods, not onely many particular Christians, but some Presbyters and Bishops, yea whole Synods and Councils, have sometimes passed the sentences of Excom∣munication, both as to declaring the guilt and merit of it, also to the act and execution of it, very precipitantly, partially, passionately and un∣charitably; even against such Doctrines, Practises and Persons, as were or∣thodox and peaceable, really in Communion with Christ and with the Catholick Church: of which one early, great and sad instance was that in the second Century, of Victor Bishop of Rome, who in the case of Easter grew so zealously exasperated against the Greek and Eastern Churches, as Quartadecimans, that he thought them worthy to be excommunicated in the name of all the Latine Churches; notwith∣standing that many grave and Learned Bishops, with their Churches, testified, that in observing the fourteenth day of the month they followed the Primitive Custome and pattern delivered by the A∣postles to them; wherein St. Irenaeus (according to his name) with greater Moderation and Charity sought not onely to appease, but to represse the inordinate heats of that Pope and his adherents, who had a zeal, but not according to Charity, breaking Christian Com∣munion while he urged too much conformity in all outward things, beyond the liberty which was granted, and had been long used in the Church: concluding, that difference of times or daies (not divinely determined) in the observation of the same duty, ought not to make any breach of Catholick Unity & Christian Charity, but rather assert & exercise that Christian Liberty which may, in Circumstantialls as to outward Rites, be in the severall parts of Christs Church, untill all think fit to agree in that Circumstance of time, as well as they did in the substance of the duty, which was the Eucharisticall Celebration of Christs Blessed Resurrections which was the reviving of the Chri∣stian faith and hope. After this example did St. Cyprian in Africa, excommunicate those that would not rebaptize, or did communi∣cate with, such as Hereticks and Schismaticks baptized; herein being contrary to the sense of the Catholick Church.

At length these and the like passions or surprises even of some Orthodox Bishops, were made patterns and encouragements to any pragmatick Hereticks and arrogant Schismaticks: These, as they grew to any bulk and number, (like Snow-balls by rouling) ventured to

handle this hot Thunderbolt of Excommunication, when they had most cause to fear it; because their Petulancy, Obstinacy and Con∣tumacy against the true and Catholick Churches Judgement and Communion most deserved it, if their first error did not. Hence Ex∣communication was at last every where reduced and debased to pri∣vate spirits, full of pride, revenge and partiality; the Catharists or No∣vatians, the Donatists and Arrians feared not, by their Pseudoepiscopal Conventicles and Schismatical Assemblies, to denounce these Terrors and Anathema's, and to use the sharp sword of spiritual curses against the soundest parts of the Church; as some dared to do against Atha∣nasius, and all the Orthodox, both Bishops, Presbyters and People.

This made in after-times all Excommunication very much slighted and despised, while it either served to little other use than to exe∣cute the Popes wrath, for many hundred years of great Darkness and blind Devotion, or afterward, in times of more Light and Heat, it was u••ed as Squibbs are, rather to scare and smut, than much to burn or blast, those who either used it or abused it rather to gratifie their own private spirits, than to execute that publick power and Authority which Jesus Christ hath committed, with his Spirit and Word, to his Church and the Rulers of it; by which who so was justly cut off, cast out, and given over to Satan, was looked upon as separate from the comfort of Communion with Jesus Christ and the true God, as well as the true Church in all the World.

Nor was this onely a declarative act, as to the merit of that fear∣full doome and state, confirmed by the consonant suffrage of all the Church as damnabl•• without Repentance and Reconciliation, (of which every private Christian might easily make a verbal report and oral denunciation;) but it was an authoritative and effectual act, executive of the just and deserved judgement of God, so as to be ratified in Heaven, according to the original tenor and validity of Christs Word and Commission, without Repentance: just as what is by virtue of their Office done by any publick Judge, Notarie or Herald, is not onely declarative, but also executive of the Will and command of the Prince, specified in the authentick Commission or mandate un∣der the Broad seal, which is not onely the voice of the King and his Councel, but of the Law and publick Justice it self, yea of the whole Republick or Community; as every man lawfully condemned by any Judge, or cast by any Jury, is virtually cast and condemned by the Will, suffrage and consent of the Body politick, who are all consent∣ing to the Law, and concerned that justice be duely executed on some evil Members for the good of the whole. So that the several degrees and subordinations in the ancient Church of Christ,* 1.223 even long before the first Nicene Council (as there is expressed) among Churchmen and Bishops, (against which some have made so loud and ridiculous clamors) were chiefly for this end, as Mr. Calvin and others have as ingenu∣ously as truely observed, that the holy correspondency of all Christians and all Churches in one Faith and Truth, in one Spirit and Power, might not onely be most evident to the world, but most aptly car∣ried

on and preserved against all Factions, Variations and Divisions, that they might by these means be known to be of one heart and mind in the Lord, that they might all speak the same things, and walk in the same steps; that what one condemned all might in the same spirit condemn, what one forgave all might forgive; that none might, upon any private passions, either excommunicate others by injurious ab∣scission, or themselves by voluntary separation, or make new confe∣deracies and associations with those who are either deserters of the Catholick Communion, or justly excommunicated from it: which distempers of Ignorance, and Impatience, and Imprudence among Christians have brought, as we see, this great power of the Keyes, and this exercise of Christian Discipline, so far into contempt, that no man almost regards it from any hand; every one daring to make what retortions they please, and to excommunicate any one or more, yea and whole Churches, that do excommunicate them for any the most notorious errors and insolencies. Thus, as the Popes of Rome hereto∣fore, so the people now in many places challenge to themselves this power against their Neighbours and Brethren, yea against their Preachers and Bishops, against the Fathers that begat them, and the Mother-Church which did bear them.

So that, I confesse, there is not so much cause of terror as of pitty in most Excommunications, as they are now managed by private and unauthoritative spirits. O what sorrow, what shame is it to see so Sacred, so Solemn, so Divine, so Dreadfull an Institution, vilified and nullified, which was designed for the health and welfare of the Church of Christ, by just and necessary severi••ies, when it was, as it ought to be, soberly applyed by wise, holy, and impartiall Gover∣nours of the Church in the name of Christ, & in the Catholick Spirit or consent of all Orthodox Bishops, Presbyters and people, which was able to shake Heaven and Hel, to open and shut the Everlasting doores of Salvation or Damnation, according as the penitency or impenitency of offenders did appeare! To see this flaming sword, which was put by Christ into the Cherubims hand (those that were the Angels of his Church) to keep the way of the tree of life, to see this made the scare∣crow and scorne of vile men, the sport of petulant and peevish Spirits; who neither fear to inflict Excommunication upon whom they list, as much as lies in their impotent malice, nor yet to suffer it from the most Just, Impartiall and Authoritative hands in the world; from whom being once proudly separated, they fancy they are (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) out of the reach and danger of this just terror, and the others true Authority, as lawfull Bishops or Governours of the Church! whose heavy sentence if I should incurre so far, that any one true Bishop with his Clergy should passe it against me, upon just grounds of my scan∣dalous and obstinate sinning against God and his Church, (accor∣ding to the ancient, rightfull and lawfull way of such proceedings in the Name and Spirit of Jesus Christ, to which all true Christians in this Church and in all the world do submit and assent,) I confess I should much more fear, living and dying, to lye under such a cen∣sure

and sentence, than to be condemned in my Estate, Liberty or Life, by any Court of humane Justice, which reacheth not to the Souls eternal estate, as Excommunication rightly managed doth; it being a most undoubted Oracle of our Lord Jesus Christ, that whose sins the Apostles, and their lawful successors, as Rulers of the Church, do bind on Earth, they are bound in Heaven.

Who their lawful and authoritative successors have been, are, and ought to be, in all Ages and places of the Church, is evident to all that have any fear of God, or reverence of his Catholick Churches Testi∣mony. This is certain, as Excommunication carries with it the joynt spirit and suffrage of the whole Church, and every true Member of it, either explicitly or implicitly; so the regular and authoritative ma∣naging of it was ever from the respective Bishops Authority and Or∣der, as chief Pastors in every Church, to whose fatherly care and In∣spection, with the counsel of their Presbyters, the Flock of Christ is committed; especially as to the discreet use of such Discipline as highly concerns the salvation or damnation, the hopes or despair, the binding or loosing, the abscission or restauration of any part: which ought not to be judged, determined and executed by every private spirit of Minister or people, but by such venerable Bishops and their Presbyters, as have the authentick transmission of the Apostles or∣dinary governing power delivered to them as from Christ; being in this like the Judges in commission for Life and Death: though the Sentence be the Laws, and the power the chief Magistrates, and the transaction or publication in the Face of the County, to which all the Bench of Justices, the Jury and other honest Men do tacitly give their votes and assent; yet is the Cognizance and Examination of the merits of the Cause, and the judicial solemn Declaration of the Sentence, committed specially to the Judge, both in respect of his learned Abilities and known Integrity, also for the Honor and Order which are necessary to be observed in proceedings of so great con∣cernment to Mankind as are matters of Life and Death. Such is the power, such ought to be the procedure of all due Excommunication; such they were in the purest and primitive times, when all Christians, all Congregations, all Presbyters, all Bishops, all particular Churches, were so united, that, as many Spokes make but one Wheel, and many Stones one Building, and many Members one Body, so these made but one Church, in the same Faith, the same Baptism, the same Ministry, the same Spirit, the same Order, the same Power, the same Lord and Saviour Jesus Christ.

From which Blessed Harmony and Spirituall Communion if any Christian, or any particular Congregation, or any part of the Church, (as those of the Donatistick party and the Novatians in Africa, with others) either proudly, passionately and peevishly did separate them∣selves, or were deservedly separated by the just censure of any part of the true Church, and thenceforth falling to mangling of all by mutuall Excommunications, so as to fly in the faces of their law∣full Bishops and Pastors, or else turne their backs on them and their

Communion; certainly there could nothing hence be expected but such sad effects as alwaies follow the dividing or any part from the whole, whose integrity is the common Safety, Beauty and honor. All breakings, severings and dissociatings among any Christians, or in any Church, are the fatall fore-runners of much misery, decay and death, as to that Truth and Love which are the life and vigor of all Christian societies.

And such, I feare, in time will be the state of this languishing and lamenting, this broken and bleeding Church of England, where every mans hand of late yeares hath been and still is lifted up against his brother, and the Sons against their Fathers, wounding and tearing, destroying and devouring one another; where none are afraid either to Excommunicate themselves, or others whom they list, or to de∣serve any the justest sentence of Excommunication from any others in whom the true power and judgement under Christ resides. This, this seemes to be the state of the Church of England, which here∣tofore was ever justly esteemed as a Noble, Ancient, Renowned and Principall part of the Catholick, Militant and visible Church of Christ, untill it came to be thus torne and mangled into many Churches, thus wounded and divided by uncharitable factions, thus swoln and inflamed by proud and passionate separations, thus de∣formed and dying by continued and uncured Distractions; which will destroy the whole, as to all Honor, Beauty, Unity, Integrity and Authority, while men study to foment and advance their pri∣vate and severall parties, contrary to the reall and publick interests of the whole Church of England, both as Nationall and as a Mem∣ber of the Catholick.

In whose behalf I know not how to expresse (before I dye) a grea∣ter zeal for Gods glory, or love to my Redeemer, or Charity to my Country, than by thus recommending to your Pious, Princely and Gene∣rous care (O my Worthy and Honored Countrymen,) the state of the Church of England and of the Reformed Religion, sometime so pro∣fessed in her, that she was the Glory, Crown, Rejoycing and Tri∣umph of all Christian and Reformed Churches.

CHAP. XXVI.

BEseeching You again and again,* 1.224 as persons of Wis∣dome and Power, of Piety and Honor, of Grandeur and Candor, first by all meanes to redeem the Inte∣rests of this Reformed Church, of true Religion and its true Ministers, from those undeserved diminutions and sacrilegious depredations, to which they are still exposed by the Envy, Malice, Injuriousnesse, Presumption and unsatiable Cove∣tousnesse of many men of later yeares grown up in England. Alas, poor and despicable men will as certainly make poor Ministers, as leane hackneys in long travelling will tire; you may as soon mix Oyle and Water, Clay and Gold, as fix any Honor or Regard upon that Ministry or Clergy which is depressed, in these last and worst, these brasse and iron times, to popular dependence, and its necessary consequents, Poverty, or, which is worse, Flattery. Such as make no scruple to take away from Ministers, even from the best and chiefest of them, one part of their double Honor, a setled, competent and honourable maintenance, will never make conscience to deprive them of the other part, which is civill respect and verball value, which are but the shels and shadowes of Honor; men will make no bones to take away fleece and all, who will venture to steal the carkase of the sheep.

You cannot but (with me) see that there are many men of a new light, and sight too, who look upon nothing which hath been gi∣ven to the Church, either for its Instruction or Government, for its Ministers Education or Entertainment, for Charity or Hospitality, for Decency or Honor, under any notion, I do not say of sacred, as devoted to our God and Saviour, (alas! this is blasted for superstitious and superfluous, as neither needfull nor acceptable to God,) but not so much as just, in any civil Right or common Equity, so far as the proprietors have the use and possession of them, according to as good law as any man hath his Lands and Goods; of which they cannot in justice be disseised, unlesse they are convicted by law to have for∣feited them, by Felony or Treason, or such Misdemeanour as the law thinks fit to punish by such deprivation.

Who almost is there of these new Illuminates that makes any scruple or conscience to shark, to defraud, to detaine, to delay, to deny any thing that belongeth to th•• ••ergy or Ministry, comply they ne∣ver so much with the popul•• ••ther what they requ••re as their Right, by Law as well as 〈…〉〈…〉 ••ewish, or Superstitious, or Popish, or Pompous, or Super•• 〈…〉〈…〉, or Abused, and so may better be turned to other 〈…〉〈…〉 other men of civil Trades and Professions, 〈…〉〈…〉 ••ssary to the Common-wealth than any Ministers 〈…〉〈…〉 ••riledge is in every corner, yea and in Market-place 〈…〉〈…〉, yea oft in Churches and Pul∣pits; Murmuring, 〈…〉〈…〉▪ Rep••ing, Coveting and Plotting how to

eate up, not onely all the Houses of God in the Land, but all his chief servants, the Rulers and Ministers of his Son Jesus Christ, the Pastors and Teachers of his Church.

We have already seen, if some men like to have no Bishops, as chief Fathers, Presidents and Governours, nor any Deanes and Chap∣ters, as their constant Presbyteries and Counsell, (which all Reason and Religion, all Policy and Order, all Practise and Custome of the Church of God, old and new, all Wisdome, Divine and Humane, either commands or commends in all Polities, Societies and Fra∣ternities of men,) presently away with all these Amalekites, their Revenues, Houses and Honors must be sold and converted to o∣ther uses.

If others, or the same genius, like to have no Presbyters or Mini∣sters, as set apart and ordained for that Office and Calling, will not, nay do not, their Teeth ake, and fingers itch, to take away all Glebes and Tithes from all Ministers, though never so industrious and de∣serving, and by Law invested in them, as to all civil Right? Would not some men either have Ministers fall to Spinning and Carding, to Thrashing and Digging, to Begging and Stealing, to Starving or Hanging, as well as to Preaching? or else they will bring Diggers and Thatchers, Combers and Weavers, with other Godly Mechanicks, who will preach all things, and demand nothing as due, however no Tithes; which are to some as abominable as feeding upon Mice and Rats.

So, if others like to have no Scholars bred to Humane Learning, (which, they say, doth but obstruct the teachings of Gods Spirit, and puffe up Ministers with the leaven of Philosophy, Arts and Sciences, above the simplicity of the Gospel, and above the Plowes, Carts and High-shoes of their silly neighbours) O how do they grieve and pine away day by day, (as Amnon did for love of Tamar) or as Ahab did for Naboths Vineyard) that they might once seize upon the Lands and Colledges of both Universities, and all Free-Schooles which go beyond Writing, Reading and Cyphering? O what fine Estates, what pretty Dwellings might be picked out of those needlesse semi∣naries of Scholars, Priests and Preachers?

If others like no locall Churches, as Superstitious, Popish, Jewish, Heathenish, who had all such like grosse and materiall Temples, which are needlesse to those that are themselves living Temples of the holy Spirit, and need not that any men should teach them in Piles of Wood and Stone, or out of Desks and Pulpits; down, down even to the ground with these Steeple-Houses, these Hornets and Wasps nests: the rubbish, if it will not sell, will at least mend the high-waies to Markets, and spare the Town or Country Charges of digging gravel; the Bels, Stones and Timber will turne to good money, the Com∣mon-wealth may need them, they will save taxes a while. Thus will some men boldly dare, if they might have their will, to take a∣way both the Foal and the Asse, with (Dominus opus habet,) or ra∣ther (Dominus opus non habet) the Lord of Heaven needs not these

things, so much as some that long to be our Lords on Earth.

Last of all, (that I may search this Fistula to the bottome,) if any that are young and lusty, full-fed and frolick, shall dislike to have any lazy poor people to be maintained as Moths and Leeches, Teeks or Vermine, gratis, upon the publick Almes and Charitable Foun∣dations, presently (as if they quite forgat that themselves might be so Aged, Poor and Feeble, that they might be glad of such constant relief; or as if they did not remember how many of their Fathers and Mothers, their Grandsires and Grandames, have lived and dyed, either in some such Almes-House and Hospitall, or have been kept at the Town Charges,) away with all the Lands and Houses of Almes-Houses and Hospitalls, those drones nests, where they neither have dayly service of God, nor frequent Prayers, Sermons and Sacra∣ments, as Cathedral Churches had; which either are most-what de∣molished, or in a faire way to drop down and be destroyed.

Whither, I beseech you, will not this Gangrene of covetous and sacrilegious Humor spread? Who will give any thing, living or dying, to any good work of durable Piety or Charity, when he shall see nothing is like to be secure? Were it not high time to examine what the Sin of Sacriledge is? whether there be any such Sin, since so many holy and learned men affirm it in word, and yet so many others of godly pretentions in deed own no such thing? If it be found to be a Sin, it must needs be a dreadful Mon∣ster, like Python or Hydra, with a very great paunch, and many wide mouths; a Gigantick Sin, that fights against God, defies Heaven, devours things sacred, dares to rob the Poors bellies, and starve their souls.

It is not to be checked or stopped, but by some publick Censure, Decree and Detestation, declaring it to be a Sin injurious to God, reprochful to any Religion, as Heathenish, Jewish, Christian and Refor∣med, dishonourable to any Nation, desolating to the Church, destructive to Ministers and people, to Piety, Charity, Learning and Industry. No Bank or Rampart is sufficient to keep out this black and dead sea, when once it hath undermined the common principles of Gratitude, Reverence and Worship toward God, of Justice and Righteousnesse to∣ward Men; which it is very like to do, when I find D. B. a man of my own Coat and Calling, a prof••ssed Presbyter or Minister hereto∣fore according to the Ordination of the Church of England, who hath the character of holy Oders by Bishops hands still upon him unrenoun∣ced, when (I say) such men come to be proctors and promoters, pa∣trones, pleaders and solicitors (in any case) for alienating of those Church-lands which belonged to the Bishops, Deans and Chapters: the issue indeed of difficult, distressed and turbulent times, which, it may be, Necessity rather than choise drove some men to; yet this in cool blood must be applauded by a grave O, that so he, a late pur∣chaser, may have part of that bl••ssed Corban, which, he knows, did sometime belong to his Mother this Church, and to his Fathers the Bishops of it: whose right to keep what they had by Law was, I suppose, once undoubtedly as good as any that thisor any man can

plead, for what it seems he never yet had possession of. Sure it was as just for those to have kept their Estates, as it can be for him to get part of it: he cannot strengthen his own private and purchased Title, but he must justifie theirs more, who had received and enjoyed them as publick Ministers, Governours and officers of the Church, upon a publick, both civil and sacred, Title; First, from the pious Donors, who doubtless had, as St. Peter tells Ananias, a power to give what was their own, as they did to God and his Church, by valid Acts in Law, and such deeds as exprest their last Will and Testament, which, St. Paul tells us, no man ought to disannull; Secondly, especi∣ally considering, in the next place, that what was so given, was no way to the prejudice of the publick; Thirdly, yea by publick Permis∣sion, Approbation, Confirmation and Acceptance; Fourthly, wherein the whole Nation, Church and State, hath a publick right and common in∣terest, as things given for the good Order and Honor of the Nation as it is Christian: Fifthly and lastly, adde to the personal right of the Donors and Possessors, also to the publick right of the whole Nation, that highest right (paramount) which all learned and impartial men have ever judged to be in God; either in such things as he is pleased precisely to demand of us, as he did the First-born, the First-fruits, ma∣ny Sacrifices and Oblations, besides the Tithes of all, and some Cities with their Suburbs for his Ministers of old; or in those things which he hath left in our free Will and Gratitude to Vow, Offer, Give & Dedi∣cate to his Service, or to his Son Jesus Christ, (as the wise men at first did their Myrrh, Gold and Frankincense, which certainly no men would have taken from that holy Babe, who would not, with Herod have ta∣ken away his life.) By which holy Liberalities we Christians may ho∣nor our God and Saviour with our substance, and not serve them only with that which costs us nothing: nor is God in these to be mocked; if once we have vowed and devoted them to him, as we ought to pay our Vowes, so we ought not to break and frustrate either our own or others Dedications to God who is (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) the great Asylum of all, not to be violated in the least kind. Who ever doubted but that God accepted and owned as his peculiar, those things which any men consecrated as means fitting to advance the good ends of his Glory and publick Service in the right Teaching, Ordering and Gover∣ning of his Church, in instituting and supporting his Ministry, and in relieving his Poor? All which being so very necessary for the Church, and so agreeable to the Word of God, they must needs be strangely avaritious who think it superstitious for any man to give of his Lands or other Estate to these Uses, and to invest in Gods name his Church or Ministers, as a holy Corporation, in such a right, as is hard to imagine how it can be ever justly alienated, till the free con∣sent of all parties concerned be had and declared. First, the present possessors, they must freely resign their personal and temporary Right, which they had no way forfeited. Secondly, next, the whole Nation, as Church and State in Parlament and Convocation, Prince, Peers, Clergy and Commons, for themselves, their Heirs and Successors,

must fully and freely remit their publick Interest. Thirdly and lastly, Gods Mind must be known, that he is willing to be deprived ei∣ther of that Service and Honor he and his Son Jesus Christ had, or of those means for the Maintenance of it which were devoted to him. Nor can any power (that I know) but onely Gods Omnipotence, absolve the living and survivors from that right which the Donors had when yet living, and that Bond which from them, though dead, yet still lies on the Consciences of those survivors, who for ever stand bound to discharge their trust, by observing as sacred the Will of the Dead, which, if once lawful, is not to be made void wilfully and presumptuously. If at any time publick necessities do drive men to some temporary dispensations and seisures, yet these must be so recompensed afterward in quiet times, as may keep them from being made, beyond inconveniences, intentional and eternal Injuries to God and his Church, that it may be but a Borrowing, and not a Rob∣bing of God or his Church.

If neither the Ministers of Christ, nor his Church, nor the State, nor God, nor the Dead, nor the Living, have any right, claim or In∣terest in such things, whose they either once were, or at present are, as to the Possession, Property, Use and Enjoyment, which way can any men that are meer strangers to them and had no special right in them, make such claim and power to them, as to dispose of them? unless they were things so relinquished as none owned them, or had never been in any mans rightful possession, and so fell to those (jure occupantis) who first could seize on them, without dispossessing any of them who had a right to them, and challenged that right in Gods, the Churches, and their own name, as by legal possession: which, under favour, is not the case whence this great pleader either draws his Title, or their supreme and superdivine right, who under∣took to alienate Bishops and other Church-lands, which were neither relinquished, nor resigned, nor forfeited by God or Man.

Doubtless those supreme Disposers of that part of the publick Patri∣mony, had either some other principles, or higher dictates and dispensa∣tions, than this Advocate either understands or can bring forth, or else they will have much adoe to answer the Dead or the Living, the Church or the State, God or their own Consciences, the present Age or Posterity. For to pretend that Bishops and Episcopacy were but a superfluous and superstitious superstructure added to the government of Christs Church, raised by Ambition and Superstition, is not onely very untrue, but very immodest, considering the purity and sanctity of those primitive and catholick Churches, which (he knows) had Bishops even from the Apostles dayes, for the well being of all Churches: To alledge that their Estates and Lordships were superfluous, ill be∣stowed and ill used, is to calumniate or envy so many worthy per∣sons (every way his equals at least) that were Bishops, Deans and Pre∣bends in England; who, without peradventure, were every way as Learned, as Liberal, as Unspotted, as Useful, as Beloved of God and man, as Deserving their Estates and Pre••erments, as ever this

pleader (without disparagement) was or is, by any men on any side, thought to deserve his Doctorship, or Wa••ford, or St. Magnus, or Pauls Lecture, or any part and portion of Bishops Lands, or Deans and Prebends Houses

If this complaining Champion bring not forth greater speares and shields to defend that from Sacriledg, which some men have not only suspected in all Ages, but shrewdly charged, actum est, this Goliah will be overthrown by every little David that can but distinguish his right hand from his l••ft, or knowes what belongs to meum and tuum, to the doing to others as you would have done to your self, agree∣able to Lawes in force and principles of common justice.

If his weak and impotent allegations may go for current, contrary to the sense of Jew and Gentile, of Law and Gospel, of the greatest Divines and ablest Lawyers, of the wisest Princes and soberest Par∣laments that ever were, besides all Synods and Councills of the Church, (which he may suspect as partiall to their own interest;) if the little wax and small shot which this pleader claps to the bowl may over-bias the case against all those so many ponderous prejudi∣ces which have on all sides been alledged to secure Gods right and Religions interests, actum est de Ecclesia: such popular (that I say not parasitick) Pleas will in time so spread among the heady, easie and greedy sort of common people, that we may bid farewell to all things given for publick encouragement and reward, to Learning and Religion, to Preaching or Ruling Ministers, yea to relieve the poor and Aged: all these things will seem loose and free hereafter, whenever any men that have a mind to it shall have it in their power or pleasure, to take away all as superstitious or superfluous, and to apply them to civil or secular uses. A work (to speak freely) fitter for Mahometans than any Christians, for the Ruiners rather than Reformers of Religion.

I wonder that this Pleader, who is thought so great a Polititian, doth not see that his Estate as a Presbyter is no lesse maligned and quarrelled at by many, than the Bishops were and are by him. Such as have seen the Masters Cabin made prize, will they spare the Ma∣sters mate? A small Prophet may, without any great inspiration foresee and foretell, that if some mens Spirits were left to their own sway, they would not onely buy and sell, or pull down, Bishops Palaces, Deanes and Prebends Houses, and Cathedrall Churches, but all Chancels, and Churches, and Steeples, all Parsonage and Vicariage-Houses, in fine, all setled maintenance would be stripped, and Religion, with its Ministry, exposed to its Primitive nakednesse: which were no shame, if it were attended with the Primitive innocency, libera∣lity, gratitude, love and chari••y which were in the first Christians, who differed as much from the modern temper, as giving all to, and taking all from, the Apostles, the Governours and Ministers of Christs Church.

If the Plea be good in conscience before God and good men, that whatever any men shall think given superfluously or superstitiously

to any pious or publick use, may be honestly alienated, farewell all, when every party in England hath acted its part according to its principles, whereto the stimulations of this Pleader may contribute much with vulgar and Mammonitish minds: nothing will be left in a few yeares, unlesse some potent stop be put to the progresse of Sacrilegious impulses, by some publick Anathema of utter detestation, grounded upon principles of most evident justice, divine and hu∣mane, to be declared against all such Alienations for the future as the Wisdome, Piety and Honor of the Nation shall think to be sacri∣legious, unlawfull and abominable to God and good men. Possibly such Parlamentary terrors may work more upon this and other mens purchasing consciences, than all those ancient execrations, which were not, as he fancies, causeless, but deserved, curses; not rashly imprecated, but justly denounced, against all unjust Violators of such Donors Wills, who knowing (that Auri sacra fames,) the audaciousnesse of cove∣tousnesse, even against God as well as man, in all Ages, sought pi∣ously and prudently, as much as in them lay, to fortifie and defend their Just, Religious and Charitable gifts to God, his Church, or his poor, as it were with Thunder and Lightning, with Flaming Swords and Hell-fire, upon which they thought none would adven∣ture but such as were either very blind or very fool-hardy; since their righteous Deed and Invocation being allowed and recorded in the Court of Heaven (as much, no doubt, as the charge of the Father of the Rechabites upon his children,) the Estate and Gift seemes so inseparably intailed together with the Curse, that they certainly concluded, the God who graciously accepted the one would also ratifie the other, and infallibly execute his wrath and vengeance upon those who should break this strong bar, set against all aliena∣tion as an odious (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) violation of the dead, who are under Gods more immediate custody and protection.

It were very good therefore that we might at length know the publick sense in the case of the remaining Church-Lands and Reve∣nues, especially of such men who are no purchasers, nor like to be, of any Church-Lands: because I now find not onely some great examples of Lay-men, but even of Clergy-men, (sometime very confor∣mable ones,) who once professed to me their utter dislike against ex∣tirpating of Episcopacy; yet such an one I find teaching men his rare Art, how to crack such Thunderbolts like nuts, how to make mince∣meat or wholsome pottage of those curses which others count as Co∣loquintida or deadly bitternesse in the Prophets as well as the peoples pot: but he, like Leviathan, scornes those speares like bulrushes; like the Italian Lithophagus, he can feed upon stones, and without a mi∣racle answer Satans demand of turning them into bread; yea more, he can turne darknesse into light, and cursing into blessing, making that a step to Heaven and Reformation, which was judged (heretofore) by many Learned and Godly men, as the very gate of Hell and high way to most sure Damnation, without repentance and restitution to a satisfaction.

Whether this party weare a Crown of Imperiall bayes, or have some other charme which is capable to disarme any such Thunder∣bolts, I know not: But I find him (while I was even now concluding my last request for the Church of England,) boldly and openly justi∣fying from all suspicion of sacriledg the late taking away of all their Revenues, Lands, Houses and Dignities from Bishops, Deanes and Prebend••; of which fact, I believe, few knowing men that Voted and Acted in it, but had at first some scruples & secret grief for the tyran∣ny of the necessity urging them to act against many of their jea∣lousies and scruples of conscience, till they were, it may be, salved and solved, but by better solutions (I suppose) than this Pleader produceth, onely to make way for his own Title, and to corroborate his new pur∣chase.

But doth any wise man think that this Pleader for his own Title, and absolver of all mens consciences, would have been of the same mind, and have judged such alienation to have had no tincture or smell either of sacriledge or injustice to God or man, if himself had been a Bishop, a Dean or a Prebend? Were not the Ecclesiasticall estates which those worthy persons had, as lawfully theirs as two good Li∣vings could be his, or the way-bit of a morning-Lecture, greater in Salary than Auditory at Pauls? Were not these as much and as su∣perfluous as some Bishopricks and Deaneries? If he had been deprived of these, when once lawfully possessed of them, and having no way forfeited them, onely by will and power, would he not have been very impatient, and as studious of either recovery or revenge as Samp∣son was for the losse of his two eyes? Yet not content with these, I have heard from a person of Honor and Valour, that a D. whose name began with B. offered at least a thousand marks for another Living which was better than either of those. Certainly Simony will seem but a mote where the mountaine of Sacriledg shrinks to a mole-hill; which if it be a sin, must needs be of a very high nature, and so may (as the highest stars or planets) seem but litle to some eyes on earth, how∣ever they are very great in themselves.

If this great Casuist have no sense of other mens rights to their Estates as Clergy-men, how comes he to take it so ill that himself, in a Lay-capacity, as a Purchaser, cannot get quiet possession of what he fancies to be his by purchase, yet not so much of choice (belike) as of Necessity, nor as an emption (forsooth) so much as a redemp∣tion? For he needlesly deprecates the Odium and Envy of being for∣ward in giving the Handsel, unless he had at first some grumblings and cold qualms about his heart, as either unsatisfied of the Lawfulness, or fearing that Bishops might recover their places and Estates again: till he thought them as good as dead, and past recovery, (as the Ama∣lekite that dispatcht King Saul) he would not put forth his hand a∣gainst them, or the spoils of them; but being (it seems) imbarqued in a fair adventure of some thousands of pounds (at 8. per cent. I suppose) in the safe Castor and Pollux of the publick faith, (for which the honor of the two Houses of Parlament was engaged) he was loth to perish

with his mony, principal and interest too, or to be saved without it, as many an honest man is fain to be.

Alas (good man) his Charity, it seems, hath great sympathies for himself and his own concerns, but little for others: if others lose all, (which was once theirs by as good right as what he seeks most to se∣cure as his) he cryes, Euge, factum bene; if he be in danger to lose, not all, but some, not of what he ever had, but onely hoped for, how doth he bestir himself? Flectere si nequeat superos, &c.

O What a vociferation and out-cry would he make to all the English world, which he now doth, (as if all men were mightily concerned in so eminent and leading a case of a rich Presbyter purchasing Bishops and other Church-lands) if what he now presumes he hath purchased of Bishops Lands should by any Act of peremptory and powerful re∣sumption be taken from him, not as forfeited or evicted by Law, but ex mero placito, out of Will and pleasure, to relieve some publick necessities, or to advance some godly design? Would not he lift up his voice like a Trumpet, beyond any Stentor, against Parlaments, House or Houses, and Committees, seem they never so zealous and re∣forming, as very unjust, unreasonable and injurious to him, his Family & children, no less than now he inveighs against the Town or City (whe∣ther Town or City it is dubious now they have no Bishop, whose seat of old made a City, however an ancient Corporation) for not let∣ting him have quiet possession of his precious Purchase? In which, it seems, they are not satisfied of his right, no more than I or any man can believe that he hath better cards now to shew for this Estate, than the Bishops had in Law, Conscience and Merit, when they were deprived of them: yet they are and have been long silent, they make no publick complaints or proclamations, which are a kind of alarme to parties to divide mens judgements, and to provoke to war, (all suits of Law being but civiller warrings, and must at last be executed by the posse comitatus, by open force, if the sentence given be obstructed.)

Which publick Motion and Commotion against a whole city or Town, is more than ever the Bishops jointly or severally did, as to be∣gin that which he calls, by a vulgar mistake and calumny, Bellum Epi∣scopale: which if it were onely se defendendo, in order to defend them∣selves, not from any judicature or just punishment for their faults, but onely to preserve what they had honestly gotten, and lawfully enjoyed for some years, and never forfeited any more than their pi∣ous Predecessors, who many hundred of years had them in quiet pos∣session; possibly it might have seemed to some men as lawful a War in Bishops, under lawful authority, as any Presbyterian War could be to dispossess them of their legal rights, as unforfeited enjoyments; of which this plaintiff having purchased a good buccoon, and craving for more, we see makes so loud and great a noise, as if the Earth must be moved out of its place, and Jupiter might not take his rest in Heaven, till this complainant have right done him according to his mind, who seeks to retain even whole Parlaments, three Nations, and all Mankind to be his Counsel of his Advocates: yet would he be

most impatient not presently to stop the mouth of any Bishop, Dean or Prebend, if, as St. Paul, they should begin to plead, yea but to peep, or mutter their losses and indignities; which they must not call injuries, but publick justice done upon them before they had sinned, as Sacrifices propitiatory to appease some angry Presbyterian brethren, and to make way for this Purchaser.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Quis coelum terrae non misceat, & mare coelo? Clamet Melicerta perisse Frontem de rebus— No Satyrick cento's are sufficient to perstringe so great partialities. I see some men are so black that they cannot blush. Are not those Ministers justly ensnared in the briars and thorns of secular Con∣flicts and Law-suits, who dare to entangle themselves, yea and to justifie that as done to others (every way their betters) which they cannot endure should be done in the least measure to themselves? May I not call God and Man to be Judges, and Heaven and Earth to be Witnesses in the case? Hath D. B. a better title to a part, than L. B. had to the whole? Is mony and purchase a better title and su∣rer tenure, than merit and publick gift, as a reward of Learning and Worth? Had L. B. possession by fraud or force any more than D. B? or had L. B. any more forfeited his Estate then D. B. hath? unless long and undoubted succession, and present lawful possession were crimes deserving Confiscation. Were not those Laws which were heretofore made, and for many Centuries confirmed, in the most se∣rene and peaceable times, by unanimous Princes, Peers and people, (nemine absente aut contradicente) as just, valid and complete, in point of right, as any new Acts or Ordinances could be, which were made, as all the world knows, in broken and bleeding times, and to which the supreme Magistrate (as the Plaintiffe very well knows) ne∣ver gave his consent, first or last, because in conscience (as he told them) he could not; fearing, it seems, the sin of Sacriledge, yea and of Perjury, having sworn at his Coronation to preserve the Rights and Liberties of the Church and his Clergy as much as any mens? What pit∣ty it was this Casuist had not in time been the last poor Kings Confes∣sor? How blest, large and benign a soul hath this pleader, that can pre∣sently resolve all conscience into power, and right into might? whose rule seems to be, not the Word of God, or the Laws of men, but the Will of those that have the strongest sword; upon which presumption, no doubt, he went, when he so eloquently and effectually declaimed a∣gainst Deans and Chapters.

I know his grand Asylum is the Plenipotency, if not Omnipotency, as he supposeth, of the two Houses of Parlament, guided by the honesty and integrity of their intentions. I will with him presume that they did intend all things for the best; that finding the North wind had rai∣sed a great storm, they thought it necessary to lighten the Ship of what they thought might best be spared, in order to the publick peace, and that which they counted the Supreme Law, Salus publica: And being all Lay-men, much acted at that time by Presbyterian Influences and Interest, who promised to steer the Ship much better and with

more right from God than any Prelates had done, they cast Bishops, Deans, Prebends and Chapters, &c. with their Houses, Lands and Re∣venues over-board, in the present distress and tempest, not for that they disliked them so much, as because they could not safely keep them, and carry on their other interests of publick safety. These and the like reasons of State may possibly be alledged in behalf of those Lay-men, who had then work enough upon their hands, and who were to get wages to pay their Workmen with the least grievance to the publick.

But this plaintiffe, as a Learned Doctor & Grave Divine, must passe a stricter scrutiny & finer sieve. There is usully made a great difference between such as take interest, and those that are necessitated to give it; so there may be between these sellers and this purchaser, who makes himself so peremptory a Casuist in so great and disputed a Case, con∣cerning the Rights of God, his Church and his Ministers; towards whom all men should have alwayes a most tender regard, and Clergy-men chiefly, so as to do Gods Prophets, and their Brethren or Fa∣thers, no harme, since their injuries do more immediately redound to the reproch of their profession, their Saviour, and their God. As in all cases of common justice, so specially in the Rights of Church-men, (who are alwaies as pupills and minors in the world, Gods, the Kings and the States Wards, as Sir Edward Cook calls them) power never so prevalent ought to be either limited by present Lawes in force, or by common principles of equity and righteousnesse, which are set down in Gods word, and written in all mens hearts: which is, To do as they would be done unto; Not to be punished further than they have offen∣ded; To be heard and fairly tried before they be condemned and executed. These limits ought to be observed by all men in their greatest power and passion, so far as no one man may be notably injured, to gratifie many (without any after-amends;) nor may Paul be exposed to pre∣sent death or danger, in order to appease the furious multitude of the Jewes.

Let this great pleader and plaintiffe answer; Are they not poor and pittifull Gods, who in their supposed supremacy of power may sin, must dye, and be judged by the most high God? may not many men sin as well as few? and wise men as well as simple? and choise Lay-men as well as all the chiefest Clergy-men in England? (which they must all be supposed to have done in a very high nature, to be justly and so grievously punished.) Have not all men cause to be jealous of their own hearts, lest at any time, and in any case, they offend God or man? Ought any Prince or Parlaments, whatever they be, forget they are but men, or to flattered by themselves or others that they cannot erre or be deceived? Have we not read of Parla∣ments, though great ships, yet tossed to and fro in a few yeares with severall winds of Doctrine? one while to renounce and cast off the Popes yoke; a little after, as Camels on their knees, to stoop down and receive that burthen again, as in Queen Mary's daies, with the lesse scruple (as one notably observes) because the Legal Cardinal

Pool made no mention or demand of restoring the Abby-lands? Though Parlaments should be as the Assemblies of the Son of God, may not Satan come in among them? May not Parlaments as well repent before God, as oft revoke before men, what they Vote and Enact? Doth any thing betray wise men more than to have too great con∣fidence of themselves? If Ecclesiastick Synods and Councills (except perhaps such as are truly Catholick and free) may be subject to erre, and have erred, why not civil Senates and Parlaments? Have they any porter that can keep sin out of their doores? or any walls that keep out infirmities from surprizing them, which they carry al∣waies not so much about them as within them?

But what if there be such a sin as Sacriledg, yea and in the case which the D. puts it? (which his equals, and far his betters in all re∣spects, have earnestly affirmed, and the more impartially, because long before this particular case of the Bishops of England was put,) may not many men, yea whole Nations, be guilty of this sin, and infected as with an Epidemick plague, so far as they act, abet, approve or applaud? Doth not God himself (when the Priests and Levites were over-awed, and durst not complaine against the generall vogue) charge the whole Nation of the Jewes with robbing him, and denounceth by his Prophet an heavy curse against them for robbing God? Al∣though they reply with great confidence, (as commonly there is least brow where most guilt) wherein have we robbed thee? God answers them, in Tithes and offerings. Was the detaining, or denying, of these from the Priests and Levites a robbing of God? and had it been no such matter, if every Tribe had taken away those Houses and Lands, those Cities and Suburbs, which God had appointed them by the an∣cient distribution, not onely for a bare and necessitous subsistence, like Micahs Levite, but for such an honorable entertainment as became that Tribe, and that service they did to the God of Is∣rael?

If it be a mocking of God as well as man for any man to keep back, or to resume what once he hath by a valid and declared Act given to any pious and charitable use, or to any one poor man as an Almes, how dangerous is it in publick cases to be done, without ve∣ry cleare and sure grounds? No wise men are so vain as to think themselves in any capacity inerrable and infallible: nor may any good man fancy, that at any time, or in any case, he hath Gods dispensa∣tion to commit, no nor to permit, if he can hinder, the least sin, much lesse so great an one as Sacriledg is esteemed by many men who are no children in understanding. Let this pleader ask Jewes and Gentiles, old and new Testament,* 1.225 Papinian and Plowden, Justinians Institutes and Justice Cooks, Canon and Civil, Imperiall and Municipall Lawes: yea he cannot be ignorant what the great Reformers, Luther and Melan∣chthon, with the Augustane Protestants, say, what the grand Masters for Presbytery (whom I suppose he hath not of late believed in that point) Calvin, Zanchy, Bucer, Knox, Cartwright and others; did they not first or last suspect, condemn and cry down as sin and Sacriledg, the

Confiscation or Alienation of such Lands as were properly Church-lands, (for the maintaining the Ministry, Order, Government and Ho∣nour of the Church, to a Charitable, Hospitable, and Honora∣ble amplenesse?) Their Testimonies are every where extant, dili∣gently collected, easily perused: and possibly they would have been more speedy and severe in their censure of it, if they had seen it done against any Bishops and Clergy-men who sincerely professed, diligently preached, and mightily maintained the Reformed Religion against the Romane Superstition; which they were loth to nourish with such full breasts of Plenty and Honor. But sure, they would never have envyed or denyed them to so Learned and Godly. Bi∣shops, with other Church-men, as were here in England; whom Mr. Calvin would have much honored, as he professeth so earnestly, that he Anathematizeth all that would not; who might easilier have been Reformed, and it may be at a cheaper rate to the publick, than by being so terribly fleeced and flayed, as they were, of all their Ec∣clesiasticall dignities and revenues belonging to them.

I will put a Case or Quere to this great Vindicator; what he would have thought of those men who Voted or Created themselves a Parlament, that is, the Supreme Power as Deputies or Representative of the English People, (though not chosen by the people, nor any way such an one as some men had so zealously covenanted to main∣taine in their Freedom and Priviledg,) if these Grandees had gone on (for they were as neer it as two Groats are to nine pence) and had pe∣remptorily Voted this good D. with all other Beneficed Ministers in England and Wales out of their beloved Glebes, Tithes and Mansion-Houses, (after the Precedents which they had lately seen acted a∣gainst green Trees, the Learned Bishops, Deanes and Prebends, as to all their Ecclesiastick Revenues annexed to their dignities;) who would have cried Sacriledg with greater contention of Voice and Lungs, than this Venerable resolver of No Sacriledg in selling Bishops Lands?

O! but this he tels us freely, and with some earnestnesse (as con∣cerned) had been horrid Sacriledg, because of those he hath a good share, those he hopes to enjoy together with his Bishops Lands. Thus this irrefragable D. resolves, that to rob the lesser Gods is Sacri∣ledg, but not to rob the greater Bishops were but Egyptians, whom the Presbyterians, as true Israelites, might strip and spoyle. So it were a sin to take any thing from an ordinary Citizen and common soul∣dier, but not from an Alderman or a Colonel. It is lawfull to deprive Governours in Church or State of what they have, but not the Go∣verned. Presbyters must (jure divino) have meat and drink and clothes to maintaine them, that they may eate and preach; but they need no Over-seers or Church-Governours to take care they preach no strange Doctrine, nor live scandalously: They must have victualls as beasts, but they need no Government as Men, Christians and Ministers. O thrifty project! O Blessed Paradox! If it hold in all societies, Civil and Military as well as Ecclesiastick, it will spare

the State many thousands of pounds upon the Civil account, as it hath got it many upon the Church-account, by taking away Bishops and their Revenues, there being no need of such Governours and such Maintenance of Honor in the Church; no more will there need any Judges in the Law, nor Captaines and Colonels in the Army; their places, their pensions, their pay may be spared: if these be necessary, why were not Bishops so, for Order, and Honor, and Government, and Judgement among the Clergy?

But he fancies that himself and other doughty Presbyters can do the work, and govern without Bishops. Possibly he may do it the bet∣ter, not onely for his grave carriage and reverend fashion of Living, for his moderate, meek and quiet Spirit, for his great Learning and rare Endowments, for the high Esteem that is had of him, but especi∣ally because he is rich, and hath a good part of the old Bishops Lands; it may be a Spirit of government may go with them, as a Spirit of prophesie did with the High-priests Office in Caiaphas: but as for other poorer Presbyters and petty Rulers of his brethren the An∣tiepiscopal Ministers, how fit they will be to govern in common, & how well they have managed Phoebus his Chariot since they undertook to drive it, I leave to all wise and sober men to judge.

But it may be this purchaser is not against Bishops, but against land∣ed and Lorded Bishops; he would have primitive and Apostolick Bi∣shops, which had no Revenues, or Lordships, or Lands, or Palaces. How sad is it that so good a man should have so evil an eye against the good hand of God, and the bounty of good Christians, onely as to their mu∣nificence to the Bishops and chief Pastors of Christs Church? But why so blind and partial against Bishops, when it is as primitive and Apostoli∣cal for Presbyters to have no Tithes, or Glebes, or Livings? These were the setled blessings of the Church after the glory of Constantines time, whom the Revelation seems so much to set forth, to the Beau∣ty, Rest and Honor of the Church. If this Pleader will be honest and impartial, let him conform himself a Presbyter, as well as Bishops, to the primitive pattern. They have not left, but forcibly lost all: let Presbyters leave also their Livings; let this great Example begin, let him turn sportulary Presbyter, as well as he would have beggarly Bishops; let him and others depend upon the Basket of Charity, and the Bishops Distribution, as was of old, both for occasional contributi∣ons of Decimal Oblations and Imperial pensions, of which Presbyters at first had no parochial portion or right, which now this Pleader so much challengeth, as if it had been his purchase or penny-worth, and not the Alms of the Nation, excited hereto chiefly by the piety of primitive Bishops and other Ministers, in imitation of Gods ancient portion, which they thought still the right of Jesus Christ, Lord of all, as to his merit and priestly portion, to be kept in his Churches possession for his Ministers enjoyment, especially since it hath, by the devotion of the Nation, been legally dedicated to his service, and the support of his Servants: which may be as well said of Bishops and other Church-lands, as of Presbyters little Livings; unless this Plea∣der

think that those were too much for Christ and any of his chief Ministers to enjoy; or that there was less of Law and publick consent, as well as of private gift, in them than other Donations; or lastly, unless he fancy there is not as much need of Government, Order and Discipline, and consequently of meet Bishops, as chief Pastors or Shep∣herds for Christs flock, as there is of pasture. It seems he is more for the Bag, Scrip and Wallet, than for Crosier, Crook or Shepherds staff.

O! but his blessed Tithes, his rich Glebe, his fat Parsonage, these, these he challenges as his right in Gods name, as (patrimonium Cru∣cifixi) Christs patrimony, the Presbyterian Churches Dowry, the Priests portion, the Levites wages, the Labourers hire, the most holy things, and utterly unalienable: even Impropriations seem to him sacri∣legious Alienations, derived from no other title than the Popes Usur∣pation, annexing them to Monasteries, and by a continued succession of Sacriledge given to the Crown, and so at last become Lay-fees. Thus he seems to make Princes and Parlaments guilty at the second hand of this foul sin of Sacriledg; which onely lies against Tithes, Glebes and Parsonage-Houses, the onely preferment it seemes that this plaintiffe hath been capable of, or now aspires to.

O how far is reason from some mens Religion, and justice from their Consciences? And what (I beseech all wise, sober and upright men) were Bishops Houses and Revenues, but greater Glebes and Li∣vings, given to men of the same calling, for the same holy and good ends, for the service of God and the Church, though to some higher degree of Duty and Dignity, of Office and Authority? not onely to preach the Gospel, and administer the holy Sacraments in common with Presbyters, but further to preserve a right succession of Ministers, and to dispense the power of holy Orders by a Catholick Ordination, (which ever was Episcopall:) also to manage duly that Ecclesiasticall Dis∣cipline and Government, which ought to be carried on, as by men of greater Age, Gravity, Ability and Authority than ordinary Presbyters use to be, so with a proportionable conspicuity for Honor and Estate, for Hospitality and Charity; all which are as lawfull, just, and becoming a Bishop or chief Governour among the Fraternities of Ministers, as a greater pay or Salary is to Judges, Colonels and Captaines; not for their doing more drudging work and duty than common men or souldiers may do, but for that eminent worth, and prudence, and suf∣ficiency which they are presumed to have in order to Rule and Com∣mand others, who are men equall as themselves, and possibly as Valiant, Pious and Morall: yet Wisdome being the highest humane endowment, and politick or gubernative prudence being the noblest exercise of wisdome in this world, for the publick and common good of mankind, (few of whom are fit to governe themselves or others) it is but fit that greater publick incouragements and preferments of Honor and Estate should be given to these, than onely to strength, which alone is but brutall, the endowment of a body, which men have common with beasts; but the other is proper to our reasonable

soules, by which we are not far from Angels, and neer of kin to God.

In which excellencies since some Ministers may and do exceed o∣thers, (which makes these want Governours, and the others fit to govern,) what is there of Humane or Divine Law that can be against so prudent, so necessary an Order and Polity in the Church as Bishops are and ever have been? Whose so envied Estates and Dignities were still no more than that double honour which the Apostle chal∣lengeth from all Christians as due to those that rule well, and labour in the Word and Doctrine, not onely by teaching and writing them∣selves, but by taking care that others do so too, within the limits of sober Life and sound Doctrine; which works many, yea most, I hope, of our Bishops did, and all might, yea should have done▪ since the Reformation, with as much paines, and to as much publick good, as this or any other Antiprelatist can pretend to.

So far was the case of Bishops and Deanes and Prebends diffe∣rent from that of Monks and Abbots, which this great D. seeks to parallel, as equally needlesse, idle, odious and pittiless; when he cannot be ignorant, that Bishops being immediate Successors to the Apostles, with whom were anciently resident in Cities the Venerable Colledges of Presbyters, which were Deanes and Pre∣bends, as their ordinary Counsel, these must needs be much elder than any Monastick Orders; unlesse he think Jo. Baptist began those. Bishops were, as placed by the Apostles, ever owned in all Ages and Places, and reverenced by all orderly Presbyters and Christian people, yea and by all Christian Princes; by whose pious munificence they were endowed with Revenues and Honors long before ever Pres∣byters had their Glebes apart, and Tithes appropriate to them: yet were these Bishops and the Colledges of Presbyters more severely used than the Monks and Abbots, who had pensions for life allowed them if they staied in England.

I appeale to all that are not Levellers in Church or State, Is not Government, good order and comely subordination as necessary in the Church, among all men, both of the Laity and Clergy, as the fa∣mily of Christ, the Household of faith, and an holy Polity, City or Com∣mon-wealth, as it is in all civil Fraternities Companies and Communi∣ties, or in this paintiffs family? Where, besides food and other necessaries which he provides for himself in common with his Ser∣vants and Children, yet (doubtless) he still reserves for himself a Benjamins portion, as to the eminency of his Estate and Authority a∣bove them as a Father and Governour. Were it robbery and vio∣lence to take away any thing unjustly from his children, and not so to take all from him as a Father?

Let this great advocate (who pleads, I suppose, without his see, uncalled and unhired, against the poor Bishops) let him freely de∣clare next bout to all the world, whether if he had been a Bishop (which honor few men are of the Heresie to think he would have refused, being a double-Beneficed and very Conformable man) he

would have been content that measure should have been offered to him, which he thus justifies and triumphs in as offered to his Fa∣thers the Bishops, men much his betters every way; some of whose shooe-latchets he was not worthy to unloose, unlesse he have more worth in him than ever yet he discovered to the world, whose agitations have (yet) been as various, as many, and as importune to and fro as any Presbyters in England. Besides that, he endeavours for ever to ob∣struct any generous return of this Nation to put the Church and Clergy into any Estate of Order, Honor and Estate, worthy of such Learned and Worthy men as might be bred up, if such publick incourage∣ments were not wanting.

I do in no sort doubt of his Tenderness, Touchiness and Impati∣ence if the case had been his own: I find how he is netled for a little portion of Bishops Lands, to which he pretends a right of purchase. I have ever heard this character of this plaintiff, that he was ad rem satis intentus, nor was he among Pharaohs lean Kine, that needed to have fed upon the fatter. Quo teneam modo? How partial are the principles of some Protestant Preachers, of some Quodlibetick Presby∣ters! They may well be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 who are so far 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, self-tormenting who are self-condemned, who seek to ingratiate and corroborate with men of power, by an absolute commending of that for lawful, just and good, without any peradventure, which hath al∣waies been a case scarce disputable among Learned and Godly men in all Ages; so much did they ever not onely incline, but generally resolve the case, quite contrary to this great Casuist. However, it is the safer side (no doubt) not to alienate any Church-lands; and in dubious cases a Divine, yea a Doctor, and a great one, that undertakes to be Confessor and Absolver to Parl. and people, he should rather advise in tutiorem partem, to the safer side, than adventure upon, or incourage to that which hath any thing dubious or dangerous in it as to sin, yea and a sin of an high nature, as Sacriledg is esteemed by all Nations, by all Christians that have not buried Christianity and Christ in the Mount Calvary of covetous hearts, the Golgotha's or places of skulls, where no Helena will ever look for the Crosse of Christ, in hope to find it. They, are far enough from being true Christians, who dare Crucifie the Pastors, Preachers and Ministers of this Crucified Sa∣vour.

O how glorious and gracious an example to all sorts of men, in the present and after-Ages, hath this Rabbi, this great Master now in our Israel given! Prima est haec ultio, quod se judice, &c. May not all men hereafter venture, in any case, never so doubted, to follow this one Doctors opinion, if any way plausible or probable, against the generall streame and current of all Learned men? (A latitude which of late I find some Jesuits have allowed in cases of consci∣ence.) Truly, it might seem veniall for secular and military men,* 1.226 in cases of civil urgencies, and, as they imagined, necessities, of self-preser∣vation, to seize upon the shew bread, the Priests portion, and Goliahs sword too, as David and his men did by the good leave of the

Priests: but it had become a Clergy-man and an eminent one, who still ownes I think his Academick degrees as deserved, and his Ecclesia∣stick Orders, which sure were from the Bishops hands and Authority, as holy and valid (else the Tithes, and Glebes, and Spirituall Li∣vings cannot be so sacred and inviolable in his use and possession, as he affirmes them to be) I say, it had become such an one at least to have been silent, who is too rich and knowing to be a Liveller, or an Anabaptist, or a Quaker, or a disowner of all Order and Office Mi∣nisteriall. He should not have cast oyle, by his eminent example and eloquent plea, on that fire which he sees is ready to consume even all Presbyters as well as Bishops setled maintenance. However if he could not avoid this rock of purchasing Bishops Lands, his modesty had been some expiation, and his silence a great abatement of the scandall; he might have swallowed those holy (but now desecrated) morsells in secret, and not have proclaimed on the house-top to all the world, the rost-meat he hath gotten, the Venison (or part at least) which he hath taken, together with his great appetite and good digestion. The world is not much concerned to know all these things, nor much pleased at his swallowing down without chewing any bit of Bishops Lands or Deanes Houses, or a whole Colledg or a Cathedrall Church, if he can compasse them by his purse or policy; for where a crum of this kind goes easily down, in time a loaden cart with six horses may follow.

Were there not others, States-men, Lay-men and Military-men enough to have bought those Bishops and Church-lands, if they must needs have been sold? They might possibly have some Reasons of State, and solutions of deeply Learned Lawyers, which such an one as I and other simple Divines know not of, and therefore may not censure: But as to the principles of Schollars, and the conscience of all Church-men generally, we resolve, that if it be but a disputable case where sin lies at the door, if there be but any notable appearance of evil, we are (above all men) to abstaine from it. If it may be veniall in o∣thers pleading their ignorance or urgent occasions, yet it must needs seem a most uncircumcized act for a grave Minister, and of the Church of England,* 1.227 a great Doctor and a Reverend Divine. Church-men ought in any things of pregnant scandall to be most circumspect and cautious, because their example is most contagious, allowing, as it were of course, many graines of further liberty to Lay-men, who never think that their girdles ought to be so strait as Ministers; if ours be loose, theirs will be unbuckled, and at last quite thrown off. Hence many of our Domestick and new-started Presbyterians, whom I well knew, Mr. C. Mr. W. Mr. S. and others, with all the Smectymnuan Legi∣on, who were earnest enough at first for the pruning of the over-grown, or seare, or too much over-dropping boughs of Episcopacy, and after∣ward they so far served the times and their Lords, as to conspire to the felling down of those ancient and stately Standards in the Church; yet I well know, they never intended that Lay-men should have gone away with the Bark, Tops, Timber, Bodies, Chips and all: no,

they (good men) intended very honestly and zealously, that these superfluities of Bishops and Deanes Estates, &c. should have been applyed to buy in all Impropriations, to augment poor Livings, to put Presbyters generally into so good a plight and habit for back and belly, that they might be fit to rule in common, and have some Ma∣jesty (as Aldermen of Cities and Burgesses of Townes usually have) in their Cheeks and on their Backs; for starveling and thred bare Governours, like Consumptionary Physitians, discredit their profession and deprecate their dignity. We other poor Ministers, who follow the sense of all the ancient Fathers and Councills, of the Canon and Civil Lawes, of School-men and Casuists, of Reformed and not Reformed Churches, both Greek and Latine, we wonder what An∣gel from Heaven hath whispered to this purchaser and pleader, to tell him of Gods non-acceptance of Bishops lands, Persons or Profession, of which he was pleased to make so much and so good use, to his glory and his Churches good, both in England and all the Christian world for a thousand yeares, yet now he is content (it seemes) they should all be Alienated, Extirpated, Destroyed, Possessions, Per∣sons and Function of Bishops, as unnecessary, yea pernicious to the Church and Ministry, in Honour, Order, Government, Cha∣rity and Hospitality; all which are better Reformed to Parity, Po∣pularity and Poverty. This he reports as from the Cabinet-Coun∣sell or Committee of Heaven, where it seemes he hath been since he purchased Bishops lands. Truly, if an Angel from Heaven had told some Divines and other Gentlemen thus much, they would not have believed him, because they are perswaded so much of the Evangelicall Order, the Apostolick Authority, and the Catholick Suc∣cession, the prudent necessity, the honorable decency of Bishops in the Church of Christ▪ upon which presumptions (if not sure per∣swasions) they conceive it had been a modesty in all Learned and weighty Ministers, who had received their Ordination from Godly, Or∣thodox and Reformed Bishops, (such as Calvin, and Beza, and Vedelius would have honored and submitted unto, without any envy or dimi∣nishing of their Estates and Honors,) not to have touched so much as a shooe-latchet of what by Right, Law and Merit had been theirs; that it might at least have been upon Record to after-Ages, for the Ho∣nour of the English Reformed Clergy in their lowest ebb and de∣pression, Ecclesiae & Episcoporum bona inter Presbyteros Ecclesiasticos non invenerunt emptorem. There is no doubt there would have been buyers enough beside, men of larger Estates, yet not of stricter con∣sciences: even this great and glorious purchaser, (who though he hath paid his mony, yet hath not so put off his Armour hitherto as to have any great cause to boast,) seemed not at first so satisfied as to be forward, (not coming at the beginning of the Faire, when sure the best peny-worths, for example sake, would have been sold to so eminent a D. the better to decoy on other purchasers;) but alas, he seems (obtorto collo & renitente Minerva,) against his genius to be drawn in, driven and necessitated at the fag end of the Market, to take

such eggs for his money as had been sate upon by a Bishop so many hundred of yeares, and may (as it seems) be either addle, or eggs of contention to this purchaser, now so resolved and triumphing in his conscientious freedom, to buy and sell in the Temple; when other poor Scholars are still wind-bound and narrow-soled, as imagining that Christ long agoe drove all such kind of Merchandize out of the Church, as ill becoming Christians as it did the Jewes; yea and St. Paul teacheth Believers equally to abhorre Sacriledg as Idols.

To conclude this long digression, (whose scandalous occasion lay so high in my way that I could not avoid it) this one great instance telling to all the world what this purchaser hath swallowed, and how well he hath digested these Bishops Lands, (which now seem as a Lay fee to nourish the Beast and Man, not the Presbyter, Minister or Bishop as him) will give the world cause in after-Ages to look as nar∣rowly to him and his posterity how they thrive, as the Roman Soul∣diers did to the Jews Guts and Excrements,* 1.228 when they searched for the Gold which they had swallowed, as Josephus tells us. Some are so superstitious as to imagine that Bishops and all Church-lands or Revenues, properly such, (as pertaining to the support of that Order, Government, Authority, Ministry, Charity and Hospitality, which ought to be in Clergy-men) are like Irish wood to Spiders and vene∣mous beasts, prone to burst them, so that vix gaudet tertius haeres; nay, though they possesse them, yet they do not enjoy them, for no∣thing temporal can be enjoyed without a serene Mind, an unspotted Fame, and an unscrupulous Conscience: all which if this gallant purcha∣ser enjoyes, together with his Bishops Lands, and other fine things which he hath bought, truely he is an object of most unfeigned Envy; where I leave him and his Vindication. This I am sure, some men, Ministers and others, are so scrupulous in such a case, that they never think a good penny-worth can be had of Bishops or Church-lands; nay, they would not have them gratis, to stuff their Feather-beds fuller, lest they should lye and sleep less at their ease, highly magnifying that one thing recorded as commendable among the Jews in their greatest Hard-heartedness, Madness and Sedition, that during the siege, strait∣ness and famine of Jerusalem under Titus-Vespatian, yet they were not wanting to furnish the Temple, Priests and Altar of God with that (juge sacrificium) daily sacrifice,* 1.229 Morning and Evening, which God had once required, till the great sacrifice of Messias had finished all by his once Oblation of himself; which their blindness and unbe∣lief would not understand. Nothing can be too much for his Ser∣vice who is the Giver of all. But I return whence I was forced to digress.

CHAP. XXVII.

BEsides the Preservation of the Churches patrimony and Ministers maintenance,* 1.230 which needs more an honou∣rable Augmentation than any sordid Diminution; there is in the second place great need (O my worthy and ho∣noured Countrymen) of your redeeming this Church, its Reformed Religion and its worthy Ministers, from plebeian Arro∣gancies and Mechanick Insolencies, from private Usurpations and popular Intrusions, whereto both some Peoples Petulancies and some Preach∣ers Pragmaticalness or Easiness are prone to betray them, to the utter dissipation and destruction of that Order, Honor, Power and Authority of Religion, which ought by wise men to be preserved as much as in them lyes.

It is certain that the Ministers of the Church of Christ, (which are made up of Bishops, Presbyters and Deacons duely ordained and uni∣ted in an orderly Subordination) are as the Arteries of the Body po∣litick in any Nation, State or Kingdom which is Christian: these carry from the Head, which is Jesus Christ, the vital and best (that is, the Religious) spirits to all the parts; as good Laws do in respect of civil Justice and Commerce, like veins, convey the animal Spirits, with the blood and grosser nourishment▪ from the Heart or Supreme power. Once check, abate or exhaust those vital Conduits of Piety and true Religion, all parts of Church and State, both noble and ig∣noble, will soon be enfeebled, abased, mortified; neither Common-people, nor Yeomen, nor Gentlemen, nor Noblemen, nor Princes, nei∣ther Governours nor Governed will ever have either that Esteem, Love and Honor for Religion which becomes it and them, nor will they receive that Vigour, Influence and Efficacy from it which is necessary for them; while in the general Levelling, Impoverishing, Shrinking and Debasing of Scholars and Clergy-men, none shall have either discreet Tutors for their Children, or learned Chaplains for their Families, or able Preachers for their Livings, or grave Re∣provers for their Faults, or prudent Confessors for their Souls relief, or reverend Governours to restrain them, or spiritual Fathers to com∣fort them for none of their petty Pastors, Preachers or Ministers, will appear to them much beyond the proportions of Country-pe∣dants, not under any such character of eminent worth, either for their personal Abilities, or any such beam of publick Dignity and Conspicuity, as may either deserve or bear the love, respect and va∣lue of either Nobility, Gentry or Communalty in England, which are all high-spirited enough. Not onely the civil and visible Comple∣xion, but the inward Genius and religious Constitution of this Na∣tion, will extremely alter in a few years, (as it is already much aba∣ted and abased) by reducing all Scholars that are of the Clergy or Ministry to a kind of publick Servility, Tenuity and Obscurity, beyond any men of any ingenuous profession: none of whom are so excluded,

but that, by their industry and Gods blessing, they may attain such eminence and encouragements, as may make them most useful both to Church and State, both in Policy and Piety: neither of which can thrive or flourish to any Respect, Power or Splendour of Religion in any Nation, where the Clergy are made the onely Underlings and Shrubs, condemned everlastingly to the basest kind of Villenage, which is a sneaking and flattering Dependence: which posture not onely streightens and shrinks, but aviles and embaseth the spirits of any men; there being nothing left them as to publick Favour, Em∣ployment or Reward, under any notion of hope, which might height∣en their parts, or quicken their spirits to any such generous industry, as might at least seek to merit them, though they never attained them: for still the Publick will hereby have the benefit of Ministers improved abilities, however few Ministers obtain the deserved emi∣nency, the merit and capacity of which is many times better than the real enjoyment.

Having thus commended to you the publick interest of Church and State, as they are very much depending upon the Honor and Happiness of your Clergy; in the last place I beseech all persons of so∣ber sense and judgement, not to suffer themselves to be so far scanda∣lized against the true Reformed Religion, or this Church of England, by its present distempers and sufferings, as to abate of you former value and esteem of Her, or of your present pitty for Her, nor yet of your prayers and endeavours to repair Her. O give not such advantages to your own innate corruptions, or to other mens fond Innovations, or to the Papists Triumphs, or every Jesuits Machination, or the Devils Temptations, as either to discountenance, or desert, or decry, or di∣strust the former excellent Constitution and Reformation of true Reli∣gion in the Church of England; in which I am fully perswaded in my conscience there was nothing wanting to the being and well-being of a true Church and true Christians.

The first (your own inordinate Lusts) will be well enough content with no Religion, or at least such an one as shall most find fault with the Church of England and all its Religion: For I have found by experience that no men have proved move factious, affected and fa∣natick, than those men and women who have been most conscious to their youthful Enormities. They presently apply to the gentlest Con∣fessors and easiest Repentance; which is rather to quarrel with and forsake the Religion they have most violated, than seriously to re∣pent and amend: without which severities Papists and Separatists think their Converts sufficient, if they do but turn to their side and party. The second (Novellers) will be content with any meer fancies or factions in Religion. The third (the Jesuited Papists) with no pure, united and well-reformed Religion among us. And the fourth (the Devil) will be content with any Religion that is called Catholick, Reformed and Christian, so it be not true, or not pure, or not well-reformed, or not orderly setled and uniform, or not charitably uni∣ted, or not authoritatively managed and governed: Any of which

will in time very much unchristen any Christians, and unchurch any Church, by deforming and dividing them from the Beauty and Communion of the Church Catholick.

Take heed of betraying your selves and your posterity to Athei∣sticall, licentious, immorall and irreligious courses, by your Apostasies from and despiciencies of the Learning and Piety, Gifts and Graces, Ministry and Ministrations, Order and Government, which were happily setled in the Church of England. Go over all the world, search all successions of the Church from the Apostles to our daies, you shall not find any thing more worthy your Love and Esteem, your Veneration and addiction. Have you found any thing comparable to it in all the new vapours and florishes of Reformations, in any new In∣ventions, Conventions, Associations, Separations, Distractions, Di∣stortions, Confusions? Which may make you giddy by turning you round, but they will never make you any progresse in Wisdome, or Piety, or Charity.

The Church of England was a most rare and Paragon Jewel, shining with admirable lustre on all sides. First, in its Doctrine, or Articles of Religion, which were few, cleare and sound. Secondly, in its Sermons or Homilies, which were learnedly plain, pious and practicall. Thirdly, in its Liturgy or Devotions, which were easie to be understood, very apt, pathetick and complete. Fourthly, in its pauci∣ty and decency of ceremonies, which adorned, not incumbred Reli∣gion, or over-laid the Modesty and Majesty of a comely Reforma∣tion. Fifthly, in the Sanctity and Solemnity of its publick duties, which were neither excessive nor defective. Sixthly, in its Ministry, which had good Abilities, due Ordination and divine Authority. Seventhly, it its good Government and Ecclesiasticall Discipline, where good Presbyters and good Bishops had leave and courage to do their duties and discharge their consciences, whose Fatherly Inspection, Catholick Ordination and Ecclesiastick Jurisdiction, being wisely managed by worthy men in their severall stations, did justly deserve the name of an Hierarchy, an holy Regiment or happy Government, when it was exercised with that Authority, yet Charity and discretion, which were ever intended by the Church for the common good of all those Christians that were within her bosome and kept her Commu∣nion.

If others do forget her, through fatuity or faction, covetousnesse or ambition, pride or petulancy, as undutifull and ungratefull chil∣dren, yet you may not, you will not, you cannot so far neglect your own and your posterities happinesse, or forfeit your own honor, or violate your consciences, as to neglect the relief and recovery of your Spirituall Mother: But if you of the better sort of men and Christians, from whom all good men expect all good things, should slight and neglect Her after the vulgar rate (which God forbid) yet must I never so far comply with you or all the world, as to call her former light darknesse, or her present darknesse light. Pretious with me must the name of the Church of England ever be, whose record

is in Heaven, and in all gracious hearts, who were Born and Bap∣tized, Instructed, Sanctified and Saved in her.

To this Church of England, as I owe, (with many thousands) so I returne (with some few) the Charity of a Christian, as to all Christian Churches; the duty of a Son, as to a deserving parent; the order of a part or member, as united and devoted to the whole; the obedience of an Inferiour, as to a Superiour▪ the gratitude of acknowledging Her Worth and Merit, the love of adhering to her unity, the candor of approving and conforming to her decent ceremonies, the modesty of preferring her Wisdome before my own or any other mens under∣standing, the Humility of submitting to her Spirituall Authority and Governours, the Piety and Prudence of relieving and restoring (as much as lies in me,) Her Catholick Order, Polity, Peace and Go∣vernment: all which I believe were allowed of God, and I am sure have been approved by as Learned, Wise and Holy men as the world affords.

I am deeply sensible of the many and great obligations which I have to this Nationall Church, and to its Ministers and Bishops, for my Baptisme, Instruction, Confirmation, Communion and Ordination, not onely as a Member, but as a Minister; which I account my grea∣test Honour, notwithstanding the great depression of the times in which I have late ward lived.

I am ambitious to do not onely what becomes my private station, but to preserve and expresse the publick respects which are due to this Church; whose Despisers and Destroyers have never appeared to me with any Remarques of Beauty or Honour for Learning or Grace, for Modesty or Charity, for Prudence or Policy, comparable to those that were the first Founders, Reformers, Defenders and Preservers of this Church▪ I must ever professe that I find nothing like her Ad∣versaries, nor any thing exceeding her friends, in all that was com∣mendable in Catholick and true Antiquity.

In behalf of this Church having offered many things to the con∣sideration of all good Christians which are my worthy Countrymen, I hope, as my infirmities may exercise their Charity, so my integri∣ty may expiate my infirmities, if I have in any thing expressed my self lesse becoming the honest and holy designe which I undertook, and have now by Gods help finished; which was to set forth, First, the Teares and Sigh•• of the Church of England; Secondly, the ori∣ginall of her Disorders and Distractions; Thirdly, the dangers and di∣stresses, if not remedied; Fourthly, the probable waies of cure and recovery, by Gods blessing, to such Order, Honour, Unity, Purity and Peace as becomes so famous a Church and so renowned a Nati∣on, whose greatest Crown was Christianity.

I know there will be many who cannot well beare that freedom of sobernesse and Truth which either my self or others may use in speaking or writing for the Church of England, and its pristine Ho∣nour, Order and Government, (although themselves use never so great Liberties, Reproches and Injuries, in Speaking, Writing and

Acting against them.) For my part, I appeare in this onely as wrapt my self in my Scholastick and Ecclesiastick Gown; I meddle not with any civil affaires, or Military transactions, properly such: Those are of an other sphere, and of other principles, which I neither censure, nor, it may be, understand. I quarrell with no particular mens per∣sons; I encounter onely that colluvies of factions, parties and novel principles, which, like the sewers collected from many sinks and kennells, have met together to besmeare or over-beare the Church of England. I despise no mans Religion, so far as it is Re∣ligion, deserving that holy name in any Catholick and Christian sense: But I abhorre an unreasonable, immodest, unjust and licentious way in any. I esteem and embrace with all Charity whatever of Gods Spirit, of Christs Truth, of Grace and Vertue, of Gifts and Parts, of Morall Honesty and Humanity I find in any men of any side: But I am too old and serious to be abused with vaporings, with affectations, with popular pretentions, with rude and rash Refor∣mations; I am for solid, sober, orderly, humble constitutions, or restitutions rather, of Order, Honor and publick encouragement to Religion, the Church and Clergy. No man hath justled or offen∣ded me in all these turbulent times worth owning, nor have I an evil eye or an ill will against any man: What I write as to my Ecclesia∣stick Calling, Honor, and the Church of Englands common concern∣ments, may (possibly) have something of salt, but nothing of gall; there may be some corrosive to mortifie and meet with the disea∣sed and proud flesh, but no venome to poyson or hurt either the diseased or the whole parts. It extremely grieves me to see how far the contagion of Ignorance, Impudence, Profanenesse, Irreligion, Faction, Division, Levity, Popularity, Disorder and Uncharitablenesse hath spread among some of my brethren of the Ministry and many of my Countrymen, without any present advance, that I can see, or future hopes, (I say not as to their own Honour or Profit, but) as to Gods glory, or the publick interests of the true Christian and Refor∣med Religion, or the good of mens soules, or the improvement of any grace and vertue. What any side offers as really good or conve∣nient I allow; what they partially cry down, and causelesly condemn or change, that I defend upon the account of this and all Churches Wisdome, Honour and Happinesse. If what I have written may do any good to the present or after-Ages, I have my designe; if not, I shall, by Gods help, hereafter redeem this waste of time and labour, by applying to studies more suitable to my Genius, Spirit and Age, which may more improve those graces which are least in dispute a∣mong good Christians: yet in this I have not wholly lost my labour, because I have hereby further discharged my own soul, my consci∣ence and reputation, from any approbation of what I judge to be either the sins or imprudencies, the wickednesse or weaknesse of this Age, in which I do not so much live as dye daily, weary that my soul finds so little hope of an happy rest or composure, unity or harmony in our Church; which I had rather see and enjoy before I dye, than to

have the greatest preferment in the world. I envy no men that have wrapped up their worldly interests in their religious policies, and daily gaine by the shrines of godlinesse they have made. I do indeed boldly rifle their godly principles and pretentions, as to their no∣velties; for I see no reason as yet to yield to any of them, no not for an hour, though they seem never such pillars, while they import as if the Church of England had heretofore consisted of a company of silly people and silly Priests, whose either ignorance, or superstition, or sottishnesse, or basenesse, had hidden the beauties and blessings of true Religion from all peoples eyes, so that neither Bishops, nor Presbyters, nor Princes, nor Parlaments, nor Convocations, ever till now saw what was fit to know and do in Church-matters, which are now to be taught and brought to light by the new methods of Presbytery and Independency, or by Anabaptism, Quakerism, and other rarities of Reli∣gion, untried and untamed Novelties, every way as short of the Piety, Prudence, Unity and Majesty of the Religion and Church of England heretofore, as they are wide of or beyond the true ancient bounds and Catholick grounds of Order, Government, Unity and due Autho∣rity, I may adde, and of the Blessings or Prosperities, internal or ex∣ternal, spiritual and temporal, which attended Episcopal Order and Pa∣ternal Presidency; which I profess to value, as now it is in its rags and ruines, far beyond the others in their silks and sprucenesses.

Episcopacy is now far from being the object of any sober mens Flattery or Ambition; yet I cannot but look upon it with such an eye of pitty and reverence, as primitive Christians were wont to do upon their Bishops, such as Polycarpus, Ignatius, Irenaeus, Cyprian, and other Martyrs, when they saw them imprisoned, beaten, tormented, de∣stroyed.

I know, yet I plead for those men and for that cause, which was once strong,* 1.231 but now is weak; was honourable, and is now despised; was fa∣voured, but is now frowned upon by many (yea, I fear, most) men of ordinary spirits: yet I plead for that reverend Order, and those reve∣rend persons, who have been made a spectacle to Angels and Men, such as to this present hour suffer both hunger and thirst, are naked and buffeted, having no certain dwelling-place; which being reviled do blesse, being persecuted have suffered with patience, being defa∣med do intreat, and being the Glory of all Churches, as to Order, Unity and Government in all Ages, are now looked upon by many as the filth and off scouring of all things: yet am I one of those Angels which attend Lazarus on his Dunghil; I have chosen to follow the clear, though now more exhausted, stream of Antiquity, rather than the troubled torrents of any Novelties, which may be as short-lived as they have been suddenly started. I have looked upon all mens prin∣ciples and pretensions, as to Ecclesiastick affairs, with what Candor, Equanimity and Sincerity I could. If in any thing I was inclinable to be partial, it was neither for Presbytery nor Independency, I con∣fess, which I never was catechized in, nor accustomed to, nor convinced of, as to any such Piety or Policy, Wisdom or Worth in them, which

might make me see cause to desire or esteem them; but I was sway∣ed against some things, not in the constitution so much as some mens administration of Episcopacy. I was originally principled to no small jealousies of Bishops actions, when they were in their greatest glory and power; nor do I yet think but that some Bishops might have been greater Masters of pious Arts than they have proved: yet I find now that in many things people were more afraid than hurt. For the main I conclude, no Ministers or Governours, no Su∣perintendencies or Presbyteries, in any Reformed way, exceeded the Usefulness, Merit and Excellency of our English Bishops and Pres∣byters; nor is any thing as to Church-government comparable to a primitive Episcopacy, which includes the just Rights, Liberties or Priviledges both of Presbyters and People. I neither dispute nor deny any mens Morals, Intellectuals, Devotionals or Spirituals, fur∣ther than they seem much warped and eclipsed by their over-eager Heats and injurious Prosecutions against their Antagonists the Epis∣copal Clergy and Church of England: but I absolutely blame those Ministers want of politicks and prudentials, who by their Antiepiscopal transports have so far diminished not onely themselves and their Order as Ministers, but the whole state of this Church, as to its Har∣mony and Honour, its Peace and Plenty, its Unity and Authority.

In whose behalf since all wise and worthy men are highly con∣cerned, I cannot conclude with words of greater warmth and weight, than those of the blessed Apostle St. Paul,* 1.232 who was not more sollici∣tous to plant Churches in truth and purity, than to settle and preserve them in Order and Unity: If there be therefore any consolation in Christ, if any comfort of Love, if any fellowship of the Spirit, if any bow∣els of Mercy; Let us all fulfill the Apostles joy, this Churches joy, the An∣gels joy, yea Christs joy; in being like-minded and of one accord, in ha∣ving the same Love, in doing nothing through strife or vain-glory, but in Lowliness and Meekness, looking every man not onely to his own things but also to the things of others; that the same mind may be in us which was also in our Lord Jesus Christ. That in the expectation and experience of holy, wise and united hearts and hands on all sides, the Church of England (from whose head the Crown is faln, from whose eyes Ri∣vers of teares do flow, while she lies weeping under the Crosse) may take up the words of Zion in the Prophet,* 1.233

Therefore will I look to the Lord, I will wait for the God of my salva∣tion: [ 7] my God will hear me.

Rejoyce not against me O mine Enemie: when I fall, I shall rise; when [ 8] I sit in darknesse, the Lord shall be a light unto me.

I will bear the indignation of the Lord, because I have sinned against [ 9] him, untill he pleas my cause, and execute judgement for me: he will bring forth my light, and I shall behold his righteousnesse.

To the King Immortal, the onely wise and blessed God, Father, Son, and Holy Ghost, be all Glory for ever, Amen.

In Oratione Constantini Magni ad Concilium Nicenum.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Mihi quidem omni bello pugnave gravior atque acerbior videtur intestina in Dei Ecclesiâ seditio, quae plus doloris quàm externa omnia mala secum affert.

THE END.

Notes

• * 1.1

  The design and method of this fourth Book.
• * 1.2

  The difficultie of repairing a decayed Church.
• * 1.3

  Numb. 22.22.
• * 1.4

  Grand mo∣tives to a pub∣lick restitution and fixation of the Refor∣med Religion.
• * 1.5

  1. Reason from the glory of our God and Saviour.
• * 1.6

  Lib. 2. c. 4, & 5.
• * 1.7

  2. Reason from prudence and civil policy.
• * 1.8

  Euseb. l. 8. hist. cap. 1.
• * 1.9

  Sense of true Honour calls for the esta∣blishment of Religion.
• * 1.10

  Sense of gra∣titude invites to restore and establish Re∣ligion.
• * 1.11

  The hopefull possibility of restoring true Religion to u∣nity and set∣tlednesse in England.
• * 1.12

  Of meanes to recompose the differences of Religion in England.
• * 1.13

  1. From Mi∣nisters or the Clergy.
• * 1.14

  Anno 1527.
• * 1.15

  Revel. 3.2.
• * 1.16

  Jude 3.
• * 1.17

  2 From Magi∣strates and Lay-men.
• * 1.18

  Mr. Fullers Hi∣story of the Brit. Church.
• * 1.19

  History of the Church of Scotland, by S••otswood Arch-Bishop of S. Andrews.
• * 1.20

  Of the late Associations projected by some Mini∣sters.
• * 1.21

  Acts 27.17.
• * 1.22

  Concil. Chalcedon. Can. 29.
• * 1.23

  Of civill as∣sistance from Lay-men to restore this Church and Religion.
• * 1.24

  Act. 16.9.
• * 1.25

  Euseb. in Vita Const.
• * 1.26

  Tit. 3.10.
• * 1.27

  A scrutiny of what is good or bad in all parties.
• * 1.28

  1. The best and worst of Episcopacy.
• * 1.29

  2. Triall of Presbytery.
• * 1.30

  3. The Triall of Indepen∣dency.
• * 1.31

  The reconci∣ling of the re∣all interests of Episcopacy, Presbytery and Indepen∣dency.
• * 1.32

  Of Sacramen∣tall scrutinies to be used.
• * 1.33

  Cypr ep. 10. & 26. Prosanâ sacili∣tate Sanctum Christi corpus prosanare.
• * 1.34

  1 Cor. 2.10. 1 Joh. 4.2, 13. Rom. 10. 9, 10.
• * 1.35

  Acts 8.13.
• * 1.36

  1 Sam. 6.7.
• * 1.37

  Facies singulorū videmus, corda sc••utari non possumus; d•• his judicat occulio∣tum scrutator, c•• to venturus, & de arcanis cordis jud ca∣tu••us. Cyp. ep 53.
• * 1.38

  True Episco∣pacy stated and represen∣ted to its An∣tagonists.
• * 1.39

  Phil. 4.5.
• * 1.40

  Postquā com∣perisset Pres∣byterialem sta∣tum citra Epis∣copalem in iis ecclesiis co••si∣stere non posse, &c. Vide Salm••siii vitam, p. 50. Consulebat Episcopos non omnino tollen∣dos, &c.
• * 1.41

  Objections a∣gainst Episco∣pacy discussed.
• * 1.42

  1. Object. From the samenesse of their Names, Bishop and Presbyter signifying but one office and power.
• * 1.43

  1 Cor. 10.
• * 1.44

  Obj. Secondly that Presby∣ters did chuse and impower their Bishops of old.
• * 1.45

  Ans.
• * 1.46

  Obj. 3d. That Presby∣ters are as able and wil∣ling to ordain as any Bi∣shops.
• * 1.47

  Ans.
• * 1.48

  2 Tim. 2.2.
• * 1.49

  Obj. 4. That Episcopacy was the root of the Papacy.
• * 1.50

  Ans.
• * 1.51

  Obj. 5. That Bishops are prone to be severe and ty∣rannick.
• * 1.52

  Ans.
• * 1.53

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ign.
• * 1.54

  Concil. Carth. 4▪ can. ••3. Consessus ho∣norem cum E∣piscopo habent Presbyteri. Cyp. ep. 46. & 55. & saepealibi▪ Communi Presbytero∣rum consilio regebantur Ecclesiae. ••en. Epist. ad Euag.
• * 1.55

  Obj. 6. The jealousie lest Bishops should recover their lands.
• * 1.56

  Ans.
• * 1.57

  Earnestly ex∣horting Mini∣sters of all sides to an happy compo∣sure and uni∣on.
• * 1.58

  1 Cor. 3.3, 4.
• * 1.59

  Sacerdos plebe praesente sub omnium o••u∣lis deligatur, & dignus at{que} idoneus omni∣um publico judicio ac te∣stimonie com∣probetur. Cyp. Ep. 68.
• * 1.60

  Tertul. de praes. c. 43. Ubi metus in Deum, ibi gravitas mode∣sta, diligentia attonita, cura solicita, com∣municatio de∣liberata, pro∣motio emerita, subjectio reli∣giosa, ecclesia unita, Dei omnia.
• * 1.61

  Hier. ep. 36. Amb. de poen. .1. c. 16. Sulcarunt la∣crim's genas, & vultum fle∣tibus exara∣bant; mortis speciem in spiranti corpo∣re praefere∣bant.
• * 1.62

  Num. 16.3.
• * 1.63

  Humbly ex∣horting Magi∣strates to as∣sist in so good a work.
• * 1.64

  Isa. 40.2.
• * 1.65

  Zech 3.3, 4.
• * 1.66

  Jer. 38.
• * 1.67

  Sueton. in vita Aug.
• * 1.68

  Counc••ls or Synods the proper means to restore lap∣sed Religion.
• * 1.69

  Euseb. vit. Const.
• * 1.70

  Of Ecclesia∣stick Councils called by Christian Princes.
• * 1.71

  Deut. 17.8. to v. 14
• * 1.72

  Numb. 16.48.
• * 1.73

  1 Sam. 6.7. &c.
• * 1.74

  Mark 15.16, 17. Luke 23.11.
• * 1.75

  Mat. 2.9.
• * 1.76

  Act. 15.22.
• * 1.77

  ver. 28.
• * 1.78

  The great use of Nationall and frequent Synods.
• * 1.79

  The method of restoring a setled Church and united Ministry.
• * 1.80

  The essentials of a true Mi∣nistry.
• * 1.81

  1. The Subject matter of the Ministry must be able and apt men.
• * 1.82

  2 Cor. 2.16.
• * 1.83

  2 Cor. 4.7.
• * 1.84

  Secondly, The essential Form of a true Mi∣nister, right Ordination▪
• * 1.85

  Ordinatos suisse Presbyteros à solis Presbyteris, nullo exemplo, nulla authori∣tate probari potest. Sarav. Cont. Bez. de grad. Min. c. 22.
• * 1.86

  Heb. 6.2.
• * 1.87

  Eph. 4.
• * 1.88

  Mr. Mason Preface to his Defence, &c.
• * 1.89

  Tertul. l. de Praes. adv. Haer. l. 32, & 34. Cont. Marci. l. 4. c. 5. Euseb. hist. l. 5, 6, 7. Irenaeus l. 4. c. 6. lib. 5. c. 20. Cyp. ep. 52. & passim. Which authori∣ties are after∣ward at large cited in this Book.
• * 1.90

  Veritatis prae∣dicatorem u∣nius diei spatio velut è luto statuam fin∣gunt. Nazian.
• * 1.91

  Of the well-being of the Clergy or Mi∣nistry.

  1. In point of maintenance and support.
• * 1.92

  1 Tim. 5.17.
• * 1.93

  1 Cor. 9.6.
• * 1.94

  Act. 4.34, 35.
• * 1.95

  Gen. 14.18. Num. 18.20, 21. Deut. 10:9. 1 Cor. 9.14. Gal. 6.6. Heb. 7.9.
• * 1.96

  Mat. 10.42.
• * 1.97

  Eccl. 9.15.
• * 1.98

  Theod. hist. l. 4. c. 4.
• * 1.99

  Of meet order, Government and subordi∣nation among the Clergy.
• * 1.100

  1 Cor. 11.16.
• * 1.101

  Episcopatus aemulatio s••h••smatum ma∣ter. Tert. de Bap. c. 17.
• * 1.102

  Reperiemus ve∣teres episcopos non aliam re∣gendae ecclesiae formam voluisse fingere ab e•• quam ver∣bo suo Deus praescripsit. Calv. Inst. l. 4. c. 4. Sect. 4.
• * 1.103

  Act. 6. 1 Tim. 3.8. Deacons.
• * 1.104

  Presbyters.
• * 1.105

  Bishops. Act 1.20.
• * 1.106

  1 Ep. to Tim. cap. 3. & 5. and Ep. to T••tus cap. 1.
• * 1.107

  Episcopi, quos & Apostoli▪ successores re∣linquebant, ip∣sis suum magi∣sterii loc••m tradentes. Irenae. l. 3. c. 9. Habemus enumerare eos qui ab Apo∣stolis constituti sunt Episcopi in Ecclesiis, & successores co∣rum usque ad nos. Irenae. l. 4. c. 6. & lib. 5. c. ••0. Ordo Episcopo∣rum ad origi∣nem recensus in Johannem sta∣bit Authorem. Tertul. adv. Marc. l. 4. c. 5. Sicut Smy••naeo∣rum ecclesia Polycarpum à Johanne collo••atum refert, sicut Romanorum Clementem à Petro ordinatum edit, perinde utique & caeterae exhi∣bent (ecclesiae) quos ab Apostolis in Episcopatum constitut••s Apostolici seminis traduces hubent. Tertul. lib. de praesc. adv. Haer. c. 32. & 34. De Johanne Apost. Cl••m••ns Alexandrinus narrat, post mortem Domi••••an•• & reditum suum à Patmo in Ephesum in vicinas gentes abiit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Episcopos constituens, & Ecclesias in ordinem digerens. Lib. de Div. Sal. Origeni falsò ascripto, ex judicio cl. Usserii Armachani. Jampridem per omnes provincias & urbes ordinati sunt Episcopi, &c. Cyp. ep. 52.
• * 1.108

  Successiones Episcoporum qui Apostolos sequu••i sunt 7. libris de∣scripsimus. Euseb. l. 4. hist. cap. 1. So. Theod. hist. l. 5. c. 27.
• * 1.109

  Calv. Inst. l. 4. c. 4. Sect. 4.
• (a) 1.110

  Apud nos. A∣postolorum locit tenent Episcopi. Hier. ep. 54. Ut sciamus traditiones Apostolicas sumptas de ve∣teri Testamento, quod Aaron & filii ejus & Le∣vitae in Templo erant, hoc sibi in ecclesiis vin∣dicent Episcopi, Presbyteri & Diaconi. Hieron. ad Euag.
• (b) 1.111

  Episcopus ecclesiis regendis unicus praeposi∣tus est, qui plu∣••ibus unius ecclesiae presbyteris praeesser: Bono fine hoc institutum esse nemo negat, quum optima ratio fuerit ita instituendi. Salmas. Walo Messal. pag. 413.
• (c) 1.112

  Neque enim Hieronymus quum diceret, ecclesias initio fuisse communi presbyterorum consilio gubernatas, ita desipuisse existimandus est, ut somniaret neminem ex presbyteris illi caetui praefuisse. Beza de Minist. grad. c. 18.
• (d) 1.113

  De Episco∣pis & Minist. ordin. quid certius ex histo∣riis, ex Conci∣liis, ex omnium Patrum scrip∣tis? quis ego sum qui quod tota ecclesia approbat im∣prob••m? Zanchi. Con∣sess. p. 7.
• * 1.114

  Suadente na∣turâ, & neces∣sitate flagitante, seasim coierunt ecclesiae. Bez de grad. min. c. 24. Sect. 4. Hoc consentie∣bat legi Christi, & fiebat ex jure corporis Christi. Bucer. de vi & usu min. p. 565.
• * 1.115

  Calv. on Tit. 1.5. For this cause I left thee in Crete, that thou mightest ordain, &c. Discimus ex hoc loco non eam tu••c fuisse aequalitatem inter ecclesiae ministros, quin u••us aliquis authoritate & co••silio p••ae∣esset.
• * 1.116

  Ecclesiae salus in summi sacer∣dotis (i. e. Epi∣scopi) dignitate consistit. Hieron. adv. Lucif. c. 4.
• * 1.117

  Bez. de grad. m••n. c. 18. Sect. 3.
• * 1.118

  Conf. August. de eccl. potest. De ord. eccles. Apolog. Aug. Conf. ad art. 14. Melanch. epist. ad Camerariū. Calv. epist. ad Sadolet. sub fi∣nem de neces▪ R••f. eccles.
• * 1.119

  Luke 22.25, 26, 27.
• * 1.120

  Luke 23.22.
• * 1.121

  1 Kings 18.
• * 1.122

  Several Pleas in behalf of Episcopacy.
• * 1.123

  1. Plea, from the Catholick Antiquity of Episcopacy.
• * 1.124

  Omnes enim illi valdè sunt po∣steriores quàm Episcop••, qu bus Apostoli tradi∣derunt ecclesias. Irenae. l. 5. c. ••0.
• * 1.125

  Britannorū in∣accessa Romanis loca Christo sub∣dita. Tert. adv. Jud. c. 7.
• * 1.126

  Hieron. in vitá Malch.
• * 1.127

  1 Sam. 8.17.
• * 1.128

  1 Tim. 3.15.
• * 1.129

  Deut. 32.6.
• * 1.130

  Acts 1.
• * 1.131

  Rev. 1. ult.
• * 1.132

  1 Tim. 4.12. Tit. 2.15.
• * 1.133

  Obj.
• * 1.134

  Answ.
• * 1.135

  Isa▪ 1.29.
• * 1.136

  In vita B. Chrysost.
• * 1.137

  In vita Aug.
• * 1.138

  Synes. ep. 66.
• * 1.139

  Hieronym. ad Pammach. in Epitaph. Paulae. In epist. ad Johan. Hieros. ep.
• * 1.140

  Of Ignatius his Epistles.
• * 1.141

  Libenter tales amplectimur Episcopos. Vedel.
• * 1.142

  Phil. 4.3.
• * 1.143

  Obj. Of St. Clemens his Epistle.
• * 1.144

  Answ.
• * 1.145

  Euseb. hist. l. 3. c. 12. Hierom. Catal. Scrip. Eccl.
• * 1.146

  Clem ep. p. 54. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.147

  Clem. epist. p 53.
• † 1.148

  p. 57.
• * 1.149

  Euseb. hist. l. 4. c. ••2.
• * 1.150

  An tu carun∣culae vitulinae mavis credere quàm Impera∣tori veteri▪ Cic. de Div. l. 2. Valer. Max. l. 3. c. 7.
• * 1.151

  Hier. epist. ad Euag. & in Ca∣tal▪ Scrip. Eccl.
• * 1.152

  Virum tum Deo propter pietatem charū, tum in omni∣bus rebus admi∣rabilem. Hieron.
• * 1.153

  A second plea for Epis∣copacy, from its Evangeli∣call temper as to civil sub∣jection.
• * 1.154

  Hieron. ep. ad Euag. Ubicunque fuerit Episco∣pus, ejusdem est meriti & sacer∣dotii, sive Rom••, sive Eugubii, sive Constanti∣nopoli, sive R••e∣gii, &c. Omnes Episco∣pi sunt Aposto∣lorum succes∣sores, &c.
• * 1.155

  See Knox. hist. of the Church of Scotl. &c. And Buchan. de jure Reg. ap. Sco••os.
• * 1.156

  Rom 13. 1 Pet. 2.13.
• * 1.157

  Mat. 26.53.
• * 1.158

  Bodin. de rep. p. 353. Cal. ep. ad Card. Sadolet.
• * 1.159

  1 Joh. 2.27.
• * 1.160

  1 Sam. 15.23.
• * 1.161

  2 Cor. 10.4.
• * 1.162

  Luke 9.55.
• * 1.163

  2 Thes. ••.4.
• * 1.164

  Isa. 58.1.
• * 1.165

  Luke 9.54:
• * 1.166

  Rev. 12.
• * 1.167

  Rom. 13.2.
• * 1.168

  See Sir— Ashtons dis∣course to this purpose.
• * 1.169

  Vid. Theod. hist. l. 5. c. 34.
• * 1.170

  Mat. 22.21.
• * 1.171

  2 Pet. 1.50.
• * 1.172

  Jude 8.
• * 1.173

  Acts 23.5.
• * 1.174

  2 Sam. 16.9.
• * 1.175

  Episcopacy most suitable to the genius and temper of the English.
• * 1.176

  Judges 1.7.
• * 1.177

  Exodus 7.9▪
• * 1.178

  Cappadoces munus libertatis à Romanis obla∣tum obnuentes, missis ad Ro∣mam Legatis, negabant vi∣vere Gentem suam sine Rege posse. Quod mirati Romani, permiserunt illis quem vel∣lent Regem. Strabo l. 12. p. 540. Just••n. l. 38. c. 2.
• * 1.179

  Isaiah 65.5.
• * 1.180

  Vide Vit. Salm. pag. 50. Postquàm comperisset Presbyterialem statum citra Episcopalem in Anglicanis Ecclesiis consi∣stere non posse, (prout nata istic ingenia videret) in ea erat sententia, aliquam moderationem adhibendam, & Episcopos non om∣nino tollendos: m••lius illud regimen, & haud dubiè cum summa util••tate, processurum in illis Ecclesiis existi∣mabat; m••ximè quum viderit, sublatis Episcopis, omne genus Haeresium & Schismatum gliscere: voluit ergo ut Episcopi essent moderatores perpetui Presbyterorum Collegii, &c.
• * 1.181

  Vindic. Car. & Walo Messal.
• * 1.182

  Exodus ••8. v. 2, & 40.
• * 1.183

  Deut. 14.19.
• * 1.184

  Pertinaci enim & animosâ perversitate priores suas sententias de∣fendendo, in sa∣crilegium schi∣smatis (quod omnia scelera supergraditur) ••aecitate impie∣tatis irruunt. Aug. l. 1. cont. Parmen.
• * 1.185

  Judg. 21.
• * 1.186

  Provincia Pon∣tifice destituta, divino pariter praesi••io ••esti∣tuta. Bed. hist. l. 3. c. 7.
• * 1.187

  Psal. 45.16·
• * 1.188

  Phil. 2.20.
• * 1.189

  Deos, non Bo∣ves, veneror.
• * 1.190

  Britannica primogenita Ecclesia.
• * 1.191

  A fourth plea for Episcopa∣cy, from their true Piety and orderly Po∣licy.
• * 1.192

  Vid. Godwin. Epis. Ang in Honorio.
• * 1.193

  Cambdens Elizabeth on Dr. Whitgift: Dum Praesidum conniventiâ & Novatorum pertinaciâ Schismata orie∣bantur; plauden∣tibus interim Pontificiis, multosque in suas partes per∣trahentibus, quasi nulla esset Ecclesiae Angli∣canae unitas, nulla uniformi∣tas.
• * 1.194

  Orat. pro D••iot. Rege.
• * 1.195

  Bishop An∣drewes.
• * 1.196

  About the year 1375.
• * 1.197

  Sola Anglia doctos habet Episcopos. Erasm.
• * 1.198

  See Bishop Prideaux his last Legacy.
• * 1.199

  A Review of our late En∣glish Bishops.
• * 1.200

  Obj.
• * 1.201

  Answ.
• * 1.202

  Object.
• * 1.203

  Answ.
• * 1.204

  John 10.32.
• * 1.205

  1 Pet. 4.15.
• * 1.206

  Tuus Cosins, imò noster (in∣tercedit enim nobis cum illo suavis amicitia atque familia∣ritas) admo∣dum probatur. Bestiae sunt, & quidem fanati∣ci, qui eum de Papismo su∣spectum habent, à quo vix repe∣rias qui sit ma∣gìs alienus. Ex autogra∣pho test. Dr. Bernardo Hosp. Grai.
• * 1.207

  Vide G. G▪ his Quaeres to Dr. Hack∣well about the Decay of the World.
• * 1.208

  1 Kings 19.10
• * 1.209

  Vide Bishop Bedels Sermon on Come out of her my People.
• * 1.210

  Bishop Usher, Primate of Armagh, an unanswerable vindication of Prelacy, not Popish, but pious.
• * 1.211

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Admirationi quàm laudi proximus.
• * 1.212

  1 Kings 4.2. 2 Kings 11.
• * 1.213

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.214

  Mat. 11.11▪
• * 1.215

  Sine spe sunt, & perditionem maxim••m Dei indignatione acquirunt, qui Schism••ta se∣runt, & relicto Episcopo suo, alium sibi fo∣r••s Pseudo••••i∣scopum const∣tuunt. Cypr. Epist. 61. lib. 1.
• * 1.216

  Mat. 5.3.
• * 1.217

  Hist. Theod. l. 5. c. 34.
• * 1.218

  Commending this Church of England, with the Re∣formed Reli∣gion, to the Piety and Wisdom of all Persons of Honour and Honesty.
• * 1.219

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Basil. Atur∣bio, ep. 181.
• * 1.220

  Rom. 16.18.
• * 1.221

  That all right Excom∣munication is by the Autho∣rity, and out of the Com∣munion of the true Catho∣tholick Church.
• * 1.222

  Concil. Nic. Canon 5. De Communio∣ne privatis, si∣ve ex clero, si∣ve laico Ordi∣ne, ab Episcopis per unam∣quam{que} Pro∣vinciam. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Concil. Nic. Canon 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.223

  Canon 6.
• * 1.224

  A further Caution a∣gainst Sacri∣ledge, upon the occasion of D. B his Case lately published, a∣bout purcha∣sing Bishops Lands.
• * 1.225

  Vid. Mr. Bazier his excellent treatise a∣gainst Sacri∣ledg.
• * 1.226

  In the Mystery of Jesuitism.
• * 1.227

  In aliis vitia, in sacerd••tibus sunt sacrilegia. Chrysol. de Ebrietate.
• * 1.228

  Josephus de Excid. Hiero.
• * 1.229

  Vide Usserij Annal. Chronol.
• * 1.230

  Further com∣mending the Unity, Honor and Support of the Religi∣on and Mini∣stry of this Church.
• * 1.231

  1 Cor. 4.10, 11.
• * 1.232

  Phil. 2.1, 2.
• * 1.233

  Micah 7.