Of Episcopacy.

HE that takes things in grosse (as most doe) without due examination, and looks upon Bishops as Persons dignified with Titles of Honour, possest of I an is and Revenues, having under them (as the late Covenant set them out attended) Deanes, Arch-deacons, Chancellours, Commissaries, &c. for the exercise of Iurisdiction, will peradventure thinke there can be nothing Apostolicall in Episcopacy, or that it cannot be other, then what he has imagined it to be, and so not greatly stick to part with such a Bishop. But he that with a discerning eye (as wisemen should) looks upon a Bishop, may in that Person and his Government easily see what is Originall and Aposto­like, what brought in after upon good and necessary considera­tions, and can sever what is Accidentall from what is Essenti­all; and will consider well, upon what tearmes he Parts with any thing, that concernes the Church of God or the Ministers thereof.

E [...]iscopacy therefore in it selfe considered, is a Prelacy or superiority of One above all the Presbyters within such a pre­cinct or D [...]ocesse; which One is appointed to have care of all the Churches within that compasse, and furnished with power and Authority for Ordination and Iurisdiction (that Authority being not Arbitrary, but bounded by Lawes, and administred or exercised with advice and assistance of certaine choice Pres­byters) to the intent that all Churches or Congregations un­der him may be provided of able Pastors, and that both these inferiour Pastours and people may performe the duties requi­red of them.

That there is such a power of Ordination and Iurisdiction left in the Church by our Saviour Christ, and to continue in it, for the Ordaining & sending forth of Ministers of the Gospell, and for the ruling and governing of them and the Church, is a Truth confessed on all sides. That the Ministration of this power was not left indifferent to all Presbyters or Ministers of the Gospell, but restrained to certain choyce men (having th [...]reby a Prelacy and superiority above others) for the more orderly Government of the Church, is a Truth also, currant [Page 4]for 1500 years in the Catholike Church, however in this last Age opposed with all violence by Presbyterians. After many volumnes written for the evidencing of this Truth, take it briefly thus: Our Saviour upon his departure, gave the Twelve their full Commission in these words, As my Father hath sent me, even so send I you. Joh. 20.21. and thereby power to send others for the same purpose they were sent themselves (that is, to Plant and Constitute Churches, and to appoynt Pastors and Ministers in the same) and those to send others, and so to the Worlds end; For this was an Ordinary power to continue in the Church after the Apostles, and to be entrusted with cer­tain choyce men for the same purpose of sending others, which was the setling of Episcopacy in the Church, for the more due and orderly government thereof. This is cleare by the practise of the Apostles using this power, and by the continu­ance of that practice in those choyce men, that did succeed them in this superiority. Such were Timothy in Ephesus, and Titus in Creet, as appears by the charge the Apostle gives them in his Epistles to them; Such were those Angels of the Churches, our Saviour sends to Rev. 2.3. as appears by what he layes to their charge: thereby approving the function and government, but reproving their neglects in the mannaging of it.

It could not be expected that the Episcopall power should shew it selfe in any Persons distinct from the Apostles, till the Churches planted abroad were so enlarged by the accesse of new Converts, that there was need of many Presbyters to Mi­nister in them, and so of a Bishop as chiefe Pastor to take care of the whole, and still to send out new labourers as the harvest in­creased. For though the Churches abroad at their first planting were not without Order (such as they were capable of) be­ing visited by the Apostles or their fellow labourers, as time and occasion gave leave, yet had they not at first such an order by Bishop and Presbyters setled among them, as they had when it seemed good to the Apostles so to provide for them; and that was done, as I said, when the increase of new Con­verts call'd for many labourers to be imployed in and about the same City. When the Church of Ephesus, and that in Crees came to such a condition, we see Timothy is sent to have care [Page 5]of the one, and Titus of the other. But by that time as S^t Iohn wrote his Revelations, there had been in the Churches of Jeru­salem, and Alexandria, and Antioch, and in some of those Churches he wrote to, a succession of severall Bishops; a most cleare argument that this Apostle, nay that his and our Saviour the great Bishop of our soules, who wrote by him to those An­gells or Bishops, did approve and own this Government of his Church.

As this appears plainly enough in Holy Writ, so the pra­ctice and continuance of Episcopall Government, is most evi­dent in all the Ancient Fathers, all the Councells, all the Histo­ries of the Church, so cleare and obvious to any eye that looks into them, that it is no small wonder, any man of Learning and Knowledge should in this poynt be Papist or Puritan, either for a Pope or against a Bishop.

Calvin himselfe acknowledgeth Instit. l. 4. c. 4. §. 2. in every City a Bishop anciently placed, and that according to Hierom (the only seeming friend the Presbyterians have among the Fathers) there had been at Alexandria, à Marco Evangelista, a succession of Bishops from Mark the Evangelist. So then we have an Evangelist engaged for Episcopacy, it cannot sure be farre from Apostolick; but how must this confessed antiquity be eluded? even by such shifts, as men interessed, though other­wise judicious, are sometimes content with. I. That Bishops had not then a superiority of power, but the Presbyters, ita su­berant Episcope, vt & ipse fratrum caetui subjiceretur. Calvin. ib. Were so under the Bishop, that he also was subject to the com­pany: to the company of his fellow Bishops, if you will, not to the Assembly of the Presbyters, that were under him; for how could Episcopacy be availeable to suppresse Heresies and Schismes among Presbyters (the end for which that govern­ment, as Hiorom and Calvin acknowledge, was instituted) if Bishops have not a singularity of power? what power they had anciently, was intimated before; and our Bishops desire no other, then what the Ancient Bishops exercised, as received from the Apostles. II. That Episcopall Government was in­troduced humano consensu: so Calvinibid. But what Consent could this be? such an one as is made by Custome? that which [Page 6]began so soon as Saint Markes time, could not by custome ob­taine to the over throw of a setled Presbyterian Government, if there had been any such established by the Apostles: or shall we thinke Saint Marke guilty of introducing such a custome, as should be so contrary to the Apostolicall institution? Or can it be such a consent, as was at once agreed upon by the Church? How doe we think they should so soon conspire to subvert the Government fixed by the Apostles? and to doe it, some of them yet living in S^t Markes time? nay to continue it with­out check during the life of S^t John the Apostle, which was al­most forty yeares longer? and that none of the Angells or Bi­shops of the seven Churches should be charged by our Saviour for changing the government of his Church, if it had been for­merly Presbyterian? These being Imagihations against all possibility of truth, it cannot be conceived, that the Church was left by the Apostles under any other government then Episcopall.

Now it followes we should say something of the Ʋse and Practice of Episcopacy, as it came downe from the Apostles to us; which, because it may give satisfaction happily to excep­tions taken at some particulars in and about that government, I shall endeavour briefly to unfold.

Churches at their first planting began in Families, and so spread themselves over Cities and Villages about; The whole City with the places adjoyning, which thence received the Gospell, made a particular Church of one Denomination, as the Church of Ephesus, Laodicea, Smyrna, and as still we say, the Church of Lincoln, Winchester, &c. In each of these Chur­ches by reason of its extent were many Presbyters to minister to the people in holy things, yet but one Bishop, who was pro­perly the Pastor, and unto whom belonged the oversight and care of the whole; For which he had power, as aforesaid, of Ordination, still to send out new Presbyters, as the number of Converts increased, or as the necessities of the Church requi­red: and of Jurisdiction, to direct, reprove, censure, &c. All which he did in the presence and by the advice of his Presby­ters, especially and most usually those of the City, who were al­wayes at hand; He having power therefore to call the Presby­ters [Page 7]both of the City and Country together on all occasions, which in those firster Times was done more frequently, be­cause then were fewer Canons to direct, what was to be done in every particular case. Answerable to those City Presbyters are the Deane and Prebends resident in our Cathedrall Chur­ches, and who sees not, they may be as usefull in the Church, and as serviceable to the Bishop, as those Presbyters were?

The Bishop had also Deacons continually attending on him who in succeeding Ages were called chiefe or Arch-Deacons, in relation to those other Deacons, that waited upon Presby­ters in their charges; These the Bishop sent upon all occasions into every part of his Diocesse, that they might observe how all went abroad, and so upon their report matters might be pre­pared the better against the Episcopall Visitation or Synod. But by degrees they were entrusted to judge and redresse the smal­ler abuses, greater offences being reserved for the hearing and determination of the Bishop; And upon this trust not plaine Deacons, as at first, but Presbyters of the best repute for Lear­ning and gravity were employed, to supply the places of Arch-Deacens.

And for the better and more orderly Government of every Diocesse, being growen large and of great extent, the Country Presbyters were reduced into severall divisions or Deanryes, & in every of these one Presbyter was appointed chiefe, called therefore Arch-Presbyter or Rurall Deane, in relation to the Cathedrall Deane, who was chiefe of the Presbyters in the Mo­ther City. These Arch Presbyters or Rurall Deanes did impart to the severall Presbyters within their Precincts, any Order re­ceive [...] from the Bishop, and had a kind of [...]urisdiction permit­ted them, for the enquiring into Doctrine taught the people, and for redressing some matters of lighter moment. Answera­bly with us is every County, in relation to the affaires of the Church, divided into severall Deanryes, and still some Rurall Deanes remaining, though generally the use of them is vani­shed, their Authority being lestened (as I take it) by the increa­sing power of Arch-Deacons.

Lastly, where the Diocesse was of more then ordinary ex­tent, there were also Choropiseopi, Rurall Bishops, one or more, [Page 8]which performed the Episcopall office in places remote from the Mother City, when and where the Bishop himselfe could not personally be present. These by some are confounded with the Arch-Presbyters or Rurall Deanes: but we speake of such Chorepiscopi as had power of Ordination; These in England were Suffragan Bishops, some of them continuing in the first yeare of Queene Elizabeth.

If any quarrell at these (Deanes, Arch. Deacons, Arch. Pres­hyters, Chorepiscopi) as at new Names and new Imployments. I suppose Wisemen will not greatly contend about Names; and yet the newest of them are as Ancient as Hierome, as may be shewne, were it a matter of moment. And for Imployments, that of Deane and Chapter is, or should be the same with that of the City Presbyters of old, as was said before; and for the other, whose Imployment is in the Church abroad, we see the Apestles had their Helpers, whom they sent to the Churches, when and where they could not come themselves, as appeares throughout S^t Pauls Epistles: And the Bishop, as he has need of Helpers, so may he imploy such abroad in visiting the Church, and refor­ming somethings amisse, and set the rest in Order, when he comes himselfe, (as the Apostle, 1. Cor. 11.) not by giving out new Ordinances with Apostolicall authority, but by redressing eve­ry thing according to the Apostles generall orders, and the par­ticular constitutions of the Church agreeable to them.

But there are other Persons we must give account of, im­ployed by Episcopall government in the exercise of Iurisdicti­on, under the names of Chancellors, Commissaries, Officialls, &c. So it was, that when Kings and Emperours became Christian, they shewed great piety in endowing the Church with ample Revenues, & in honouring the Bishops thereof: to whose hea­ring and judgement they referred many Causes, otherwise Ci­vill, as of Wills and Testaments, of Marriage, Tythes, &c. By rea­son of these, and of other matters concerning Church Order and Government, the Constitutions of the Emperours, and the Ca­nons Ecclosiasticall grew many and perplent: whereupon Bi­shops for their greater ease, and quicker dispatch of differences depending, took to themselves certaine of their Clergy skilfull [...]n the [...] constitutions, and the Lawes of the Church, to [Page 9]whom they committed the hearing of all matters of instance between party and party, and by whom they might be resolved in all Cases of doubt; But the Canon I aw growing to so vast a body, that it required a mans whole study to be throughly skil­led in it, and the knowledge of it became a speciall profession, Canoaists were en ertained for assistance, and permitted some ex [...]cise of I [...]i [...]tion.

Now if that place of the Apostle, where he speakes of Helpes in Governments (1 Cor. 12 28.) were appliable to lay Presby­t [...]s, I such as they, I see no reason but the Presbyterians (who so interpret it) should think, that Learned Civilians might be as fitting helpes in Governments, as their Lay Elders, especially seei [...]g they doe not, or should not assume to themselves so much, as is permitted to these.

But to say the truth, they were entertained at first onely as Assessors, to suggest what was law in doubtfull Cases; if they be advanced beyond their bounds, it is no service but injury done to Episcopall Government. It were to be wished, that noble profession had better entertainment in the State, where the im­ployment of it would be proper, and the service usefull; but I cannot thinke, that men of ingenuity in that profession should conceive themselves ill dealt with in the way of the Church, if [...]ey be still retained judges in such causes, as have been by the grace of Emperours permitted to the sentence of the Church, though excluded wholly from that part of Iudicature, which wa, by Christs appoyntment left to them, to whom he commit­ted the power of the Keyes: it being altogether reafonable, that they, whe are charged with the cure of soules, should have the powet one care of censures, and they only the keeping of the Keyes, who are accountable for the treasure. Were it so, and anogether so. I must needs say (for now is a time to speake plainly) it would much alter the face of Church Goverement, and make it more pleasing, because more like it selfe.

We have seen the persons imployed in Episcopall Govern­ment, and kow, and to what purpose imployed; in all which, besides what is Originall and Apostolick, there was nothing af­ter introduced, which was not done upon good and necessary grounds, or may not easily be redressed.

But if the titles of honour, and the Revenues of the Church do make this Government seem more guilty to the envious or covetons eye, let it read what the Apostle writeth, An Elder that ruleth well, is worthy of double honour; and such Elders are Bishops especially, and such honour had they alwayes paid them in Reverence and due Maintenance, even when the Church was in her low estate: but when Emperours became Christian, then had they it in a more ample manner.

Our Bishops in this Kingdome through the favour of Princes have been honoured with the Titles of Lords, and their Seas by the piety of former times endowed with faire Revennes: the Statute of 24 of H 8. c. 12. speakes it, and the reason of it, For the due administring of what belongs to their places, and to keep them from cerrupt and sinister affections, the Kings most noble Progenitours, and the Antecessours of the Nobles of this Realme have sufficiently endowed this Church with honours and possessi­ons.

If any shall come in with that ignorant mistake, that this is to Lord it over Gods heritage, forbidden by S. Peeer, 2 Ep. 5. 3. they must know, that it is not the bearing of that Title, or the having of answerable Revenue, that is guilty of such usurpation, but the arrogating of a power over mens consciences, which the Pa­pall consistory doth; & whether the Presbyterian or Episcopall Government be more apt to doe it also, the wise may easily judge. If others shall plead, these Titles and Revenues are accidentall to Episcopacy, time was when Bishops was with­out them: I would desire them to consider: First, that time was also, when Christians held nothing they possessed was their owns, but had all things common, Act. 4.32. and if the Anabaptisti­call Spirit can still prevaile, it shall be so againe; but that was no example for after Ages. In the first and low estate of the Church, they and their Bishops, according to the exigency of the Times, lived as they could. Secondly, that by the Apo­stles argument, 1. Cor. 9. vers. 13, 14. the ministry of the Gos­pell should be as well provided for, as the Leviticall Priest­hood was; but all that the Church (Cathedrall or Parochiall) hath, falles short of the proportion, which God allotted to the Tribe of Levi. It is true indeed, that when the Apostle made [Page 11]that argum [...]nt, the Christian Church was not soamply provi­ded for: yet now, that by the piety of Christian Kings and Peo­ple such a portion is applied to the Church, for the mainto­nance of the Ministers thereof, who can withdraw any of it without wilfull Sacriledge?

Lastly, if they consider the security, that Magna Charia, the Kings Oath at his Coronation, and all the Lawes of the Land af­ford to those that are provided for by them, it will be no di­s [...]aragement to any to say, that Bishops hold what they have, by as good title, as any other Subjects can shew for their privi­ledges and revenues; beside, that which is singular in the reve­nue of the Church, the right of Dedication, by which it is ap­plyed as a portion, set apart to maintain God's Ministry.

This being spoken touching Episcopacy, we shall be better able to confider, and judge of that which followes

Of the Presbyterian Government.

FOr 1500 years continuance of Christianity we have no ex­ample of any Church so governed. When after that time Reformation of Religion was endeavoured, Luther, Melan­cton Bucer, and the rest, that admitted the Augustan Confessi­on (among whom was Calvin also) declared, what respect they had to the Government of the Church by Bishops, and how willing they were to continue it, if the Bishops would admit of the Reformation: which also Calvin, for himselfe and them of Geneva, professeth in his answer to Card. Sadolet.

In the Dominions of those German Princes, that reformed, though Bishops were deprived for adhering to the Pope, yet was the like Office and Authority Ecclesiasticall continued, un­der the Titles of Superintendents and Generall Superintendents, answerable to Bishops and Arch-Bishops: the change being of good old Greek names into worse Latin ones, rather then of any thing else; as Zanchy was wont to say of them. But in King­domes, that received Reformation of Religion, both name and Office of Bishops was retamed.

It is well known, where the Prosbyterian Government be­gan; it was in that City where the Bishop with the Ecclesi­nsticall bower had the Temporall also. They that cast him out, [Page 12]thought it no policy to reestablish any thing like a Bishop or Su­perintendent, that is, any one Person with an Ecclesiasticall Superiority, least he should call to minde the Civill power late­ly joyned with it, and endeavour to recover that also. Thus was Episcopacy declined, out of too much respect to outward Considerations, and some thing else of their own invention, by many windings brought in, and with much adoe established. They call it the Presbyterian Government. And now to ex­aming, what it is.

For this we must not so much look into it, as it stands in that Republick, where it received beginning, for there it is more fame and restrained, being fram'd in a compliance to the Civil Government, which is also Popular: but we must seek [...]o [...] such a Presby [...]ery (if such can be found) as may well consist will. Monarchy, and where can we have a patterne for such? We find it [...]eceived in no Kingdom, onely in Scotland we see how it ha's been forced upon Monarchy, and thence we must have it, if we can suffer our selves to be perswaded into it. The knowledge therefore of it is to be drawn out of the Doctrines, and Practises of those, that did erect it in Scotland, and of those that would have done it in England upon the same grounds. Thus it may briefly be described. It is such a forme of Church government, as is administred by Preaching and Lay-Elders joyntly, with equall voyce and Power in the severall Iudicato­ries, of their Parochiall Sessions, of their Classicall or greater Consistories, of their Provinciall Synods, and Nationall Assem­blies.

But we shall discover it more fully, if we compare it (as was promised at the beginning) with Episcopacy, by taking a view of the Frame of each government, set Parallcil one to the other: of the Causes falling under the Cognizance and Indica­ture of each: and lastly of the Title, by which they claime in holding Courts, and Assemblies for the exercise of their Iurisdi­ctions. By this comparison will appeare what the Presbyteri­an hath in imitation of Episcopacy, what singular, and of its own invention: and thereupon will also be manifest, what was at first proposed, that Episcopacy is every way more conveni­ent; both in regard of the end of Church government, as being [Page 13]more chectuall to procure that, and in relation to the Govern­ment of the Kingdom [...] as being more agreeable with that.

It may be our new English Presbyterians will say, they in­tend not such a Forme, as is set downe in the following Paral­lell. Be it so: but then must they also say, they intend such a Church-Government, as never was, and condemne their own intention by its Novelty; for that, which we can learne touch­ing the Presbytery from the Doctrines, Directories, and Practi­ses of the Masters of that Discipline, either English or Scottish, standeth in such sort, as the following parallell exhibires it.

For the Frame then of that Government, it stands thus up­on the Comparison 1. Vnder Episcopall Government, there is in every Parish a Preaching Minister with Church Wardens, and in some, Deacons also or Curates. By these Off [...]nders are noted, and admonished, and the Offences presented to the Fe­clesiasticall Courts or Consistories, where they may be heard and censured: the Minister having power, in some Cases of no­torious Scandall, to restraine from the Communion, 'till the of­fence may be heard and judg'd in the Court, and the party so offending by the Censures of the Church brought to give pub­lick sati [...]faction. Vnder the Presbyterian Government, in eve­ry Parish a Minister with a competent number of Lay Elders and Deacons, according to the largenesse of the Parish. These make the Parochiall Session, and have power to censure scan­dalous Livers, as Drunkards, Contentious, and the like, to en­joyne publick Pennance, and impose upon the Penitent, before he be received into the Church, a Fine to be imployed on pi­ous uses.

II. Vnder Episcopall Government, in every Diocesse the [...] are severall Divisions, the lesser and the greater, those being call'd Denaries these Arch-Deaconries; in those the Arch-Presbyters, in these the Arch-Deacons have power to call the Parochiall Ministers together, to enguire of Doctrine and Man­ners, and see to to the redressing of smaller abuses. In the Mo­ther City is the Bishop residing with his Presbyters, having the power of Ordination, of judging and determining all matters of Dostrine or Scandall, referved to his hea [...]ing by his Arch Dea­cons, and of rejudging what was judged amisle by them; This [Page 14]he doth either in his Consistory, which he holds in the City as­sisted with his Presbyters: or in his Visitations, going through his Diocesse, and causing his Clergy personally to appeare: or in his Diocesan Synod, which is made up of the City Presbyters (Deane and Chapter) the Arch-Deacons, and other choice Presbyters under the Presedency of the Bishop. Vnder the Presbyterian, in every County there are also severall Divisi­ons, or Classes containing such a number of Parochiall Ministers, who have their set meetings for conference; and in the City or more eminent Towne is the great Presbyteriall Consistory (commonly called the Presbytery) made up of all the Parochi­all Ministers within its precincts, and of Lay Elders from each Parish one. In this is the power of Ordination, of Censu [...]ing Crimes and Scandalls of the higher straine with the greater ex­communication, of heating appeales from the Parochiall Sessi­ons, and rejudging what was there judged amisse.

III. Vnder Episcopall Government are held Provinciall Sy­nods, consisting of all the Bishops, Deanes, Arch-Deacons, and of certaine choyce Presbyters, from every Dioc [...]sie within the province. These have power to order all matters concerning the whole Province, to heare Appeales from every Diocesse, to rejudge what is done amisse, and to deter nine Cases of Dif­fienlty, that could not be well determined in a Diocesan Synod.

Vnder the Presbyterian also are held Provinciall Synods, made up of Commissioners, that is, certaine preaching and Lay Elders sent from every Individuall presbytery (or presbyte­riall Consistory) within the [...]rovince. These Judge and deter­mine matters pertaining to the whole prevince, also all difficult Cases, that could not well be determined within the Presby­tery; They receive Appeales also from the Presbyters, and examine what was there thought to be done amisse.

IIII. Vnder Episcopall Government are also held Natio­nall Councells, consisting of the like members as doe the Provin­ciall. These are of greatest Authority; They examine and judge any thing done amisse in any Province, they consider and deter­mine matters of Doctrine and Discipline, in order to the whole Nationall Church. Vnder the Presbyteriall likewise are held Nationall Assemblies, consisting of Commissioners from all the [Page 15]Presbyteries in the Kingdome, each of them sending two Prea­ching, and one Lay Elder; also from every Borough one, and he a Lay man; and from every Vniversity one, and for the most part a Lay man too. In these is the Supreme and finall deter­mination of all Complaints and Controversies, and unto the Decrees, that issue thence, all must obey under paine of Ex­communication.

So stands the Frame of each Government. By this Parallell, as we doe see what the Presbyterian hath retained in imitation of the Episcopall, so may we discerne, which of the two ha's the more effectuall meanes to procure the End of Church Go­vernment, (the preservation of Truth and Peace, the sup­pression of Heresie and Schisme) especially if we reflect upon these particulars.

First, in the Ordaining and admitting of those, that are to publish that Truth, and teach it to the people, the Presbyterian permits unto Laymen the tryall and approbation, and after that the Imposition of hands; which as it is without all warrant, so without probability of successe. Whereas Episcopall Govern­ment permits this onely to such, as by Apostolick warrant, and Catholick practice may doe it, and for their learning and know­ledge are more able to judge, and for their gravity and professi­on are more likely to use a Conscience, in approving and admit­ting of those, they have examined. Much adoe ha's there been about enquiring of Scandalous Ministers, to expose a number to the view of the Kingdome, that the Imputation might lye up­on Episcopacy, as the Cause thereof. Were there nothing but true dealing in the businesse, yet can it not amount to a just charg upon the Government it selfe, but upon some Persons bearing the Authority; nor yet upon them soly and wholy: for what if there be some Lawes also in part accessary to miscarriages in the Church, and that not by enlarging but restraining of the E­piscopall power? Lawes there are, which under pain of a Pre­munire binde our Bishops to consecrate those Persons, that are nominated to them: which make a young unexpersenced No­vice at 23. yeares of age capable of a Cure of Soules: Which require very mean abilities of learning in them: which enable Patrons by a Quare impedit against the Bishop, though he has [Page 16]good cause of exception against their Clerkes in poynt of Lear­ning and Manners. Were the Episcopall power here left at more Liberty, and more restraint cast upon Patrons, and more age and experience, with better gifts and abilities required of such, as should be admitted to cure of Soules, who sees not, that the entrance of the Church would be better secured against those, that are unfit to be placed in it, or may prove scanda­lous to it?

Secondly, in the judging of Heresie, the deciding of matters of Faith, and determining of poynts of Worship, the Presbyte­rian Government allowes equall voyce to Lay men; which cannot yeeld so good security for Truth, and soundnesse of Do­ctrine, as when the decision and determination is made, accor­ding to the ancient and constant usage of the Church, by Pres­byters of Learning and gravity, under the presidency of their Bishop in a Diocesan Synod, or by many Bishops also, met to­gether in a Provinciall or Nationall Councell. Look we into the Records of Time, and they will tell us; That Bishops they were, by whom Heresies of old were refuted, and the true faith preserved: and Bishops they were, by whom Popery was cast out of this Land, and Truth againe established by an happy Reformation; That the corruption of Doctrine in the Romish Church then broke forth, and enlarged it selfe, when that one Bishop drawing all to himselfe, had enslaved his fellow Bishops, to the overthrow of true Episcopall Government: and this Inundation of Sects and Errors, which now overflowes the Land, we find ha's prevailed through the restraint of Episco­pall power.

Thirdly, in the passing of Beclesiasticall Censures, the Pres­byterian puts the Keyes into the hands of such, as our Saviour never committed them to, Lay men I meane, and those in ma­ny Parishes ignorant and illiterate; which as it is against Christs ordinance, so without likelyhood of successe, for the correcting of Abuses, or preserving of Ʋnity and Peace in the Church. For how will such as they, thinke you, handle the Keyes, when they come to use them? how shall the Tenant behave him­selfe, when he sits Iudge upon his Landlord? or the Pesant up­ [...]n the Noble? nay, how towards those of equall ranke with [Page 17]them? for being either fearfull to be requited by their Neigh­bour, when he comes to sit the next yeare in their place, they will not date to censure: or being malitious and wilfull no [...] greatly care, what they doe to the spiting of a Neighbour. So that indeed their Parochiall Sessions or Indicatories must needs be sand so Experience in Scotland has found them) very Nur­series of Strises and Fends; which are prevented under Epis­co [...]all Government, by reason the power of Censure there is not left Parochiall, but restrained to such Persons, as cannot lye so open to envy and emulation.

Fourthly, the Presbyterian Parity or equallity cannot be so effectuall or convenient for preservation of Ʋnity and Peace, by reason that in their consistories and Synods, as the Moderator­ship is by choice every meeting, and not usually carryed with­out strivings and envyings, so are there alwaies some leading men, that will sway all, and not seldome to the perverting of judgement; whereas there is no place for such contentions, and emulations under the setled presidency of a Bishop, who hath an established superiority above the rest. King James did often, and not without cause complaine of such leading men in the Presbytery, who could rule all, and would sufficiently trouble all, to the vexing even of King and Nobles, if they were not handsomely courted. This is Diotrephes his [...], to affect rule, to be prime and chiefe men, when they have it not by place and office, as Bishops have it, and as S. Iohn the Apostle, who reprooved Diotrephe [...], had it in the Church. To conclude this poynt, Cyprian having often occasion to speak of Ʋnity and Peace of the Church, makes this a ground-work of it, In Ʋna Ecclesia Ʋnus Episcopus, because in every great Church, there is one Bishop with singularity of power. And Hierom (who useth to speake no more to the advantage of bishops, then [...]ds must) acknowledgeth, If there be not [...] chiefe th [...]re wi [...] [...] as many Schismes as Presbyters, in a Church: advers [...] Lucifer And if you aske Calvin, or Beza, or the rest, why was Episcopall Government at first instituted? they will tell you [...] of Hie­rom, that it was for preventing of Schismes, and preserving of Peace.

It remaines, we now look into the Causes, [...] under the [Page 18]Cognizance or Iudicature of each Government, and the Title by which they claime; whereby it may appeare, which of the two is more agrecably consistent with Monarchy.

The Causes, that Episcopall Government takes knowledge of, are Matters of Doctrine and Worship: also Scandals from cor­ruption of manners and evill life, and what falls directly un­der the power of the Keyes, according to the penitentiall Ca­nons: lastly, causes Testamentary, Matrimoniall, and the like (by the grace of Emperours and Kings, referred expresly to the judgement of the Church) according to the constitutions and Canons concerning them. The particulars indeed are many, and the extent large: but the bounds are fixed, and within them the Episcopall Iurisdiction precisely keeps it selfe, not dareing to entrench upon any civill Court. In the Presbyterian Govern­ment, matters of Doctrine, Worship, Heresie, Idolatry, Scan­dall, corruption of manners are considered and judged: and in effect any civill matter belonging to the Iudicature of Tempo­rall Courts. For though they pretend to judge nothing of Acti­ons, but what falls directly, sub ratione Scandali, or as Beza in his Epistle to the Chancellor of Scotland resolved it, in this con­sistory is heard and judged, Nihil nisi ad Conscientiam pertinens. Yet can they enlarge these restrictions so, as to bring within their power almost every thing, sub ratione Scandali, and in or­dine ad Conscientiam, as the Papall consistory doth all Temporals in ordine ad spiritualia. The Apostle said once according to the necessity of the times, Ye have iudgement of things pertaining to this life, 1. Cor. 6, 4. for then, there being no Christian Magi­strate, it was a shame for them to plead their differences before Heathens; and as if he still spake it to the Presbyterian consisto­ry, they will be judging the [...], which properly be­long to the cognizance and judgement of the Christian Magist­rate. Indeed to perswade the compounding of any difference by arbitration, is a worke worthy the Minister of the Gospell of Peace: but to withold any man by Ecclesiasticall coërcion, from using the benefit of the Law, for recovering of his right, as it is an apparent wrong to the party greived, so a plaine usurpati­on upon Temporall Courts. How the Presbyteriall Consistory ha's dealt with men in this kind, they that have look't into the [Page 19]known stories of this last Age, cannot be ignorant.

Now for the Title, that each Government claimes by, in­holding Courts and Assemblies for exercise of Iurisdiction: It is true, that both Episcopall and Presbyteriall Government claime to be of Divine institution, though in a different sense, which of them doth it to the prejudice of the Crowne, that's now to be cleared. It is confessed on both sides, that the pow­er of Ordination and of Iudicature, so farre forth as the Keys left by Christ in his Church doe extend, is of divine institution; that this power must be exercised or administred in his Church by some, is also confessed to be of divine right. Now whether the exercise or ministration of that power be restrained to cer­tain choyce Men, succeeding the Apostles to that purpose, or in [...]ifferently left to all Presbyters, is a Controversy between Episcopacy and Presbytery, not a contestation of either of them against the Crowne.

But here's the difference; Bishops, though by Apostolicall practice and perpetuall use of the Church it appears, they are the persons, to whom the ministration of that power is left, do not assume to exercise it within any Princes Dominions, or to use it over his Subjects, but by permission and Authority from Him: and that according to just Lawes and Rules made by so­veraign Authority, for the manner of the externall ministration thereof; so that when this Episcopall power comes to the Fo­rum exterius, to the holding of Courts, and calling Assemblies, it wholly depends on the Soveraign power. Accordingly it was declared by the Clergy with all submission, (25 H. 8.19.) that without His Majesties assent, signified by his Writ, they could neither assemble for the making of Canons and Con­stitutions, nor publish, or put in ure any of them being made; And the Clergy (as now consisting of Arch-Bishops, Bishops &c.) are by Parliament declared, to be part of that body, which is aptly joyned to the Head of the Monarchy, viz. the King 24. H. 8.12. What can more fully speak the conjunction, Epis­copall power hath with, and the dependance it hath upon the Soveraign power? Vpon this Headship or supremacy of the King in C [...]uses Ecclesiasticall, both Papists and Presbyterians look awry. They with an eye to the Pope, These with respect [Page 20]to themselves and their own advantage; for though, when they deale with the People to raise a suspicion upon Episcopall Go­vernment, they give it out, Bishops are not so under the King, but that they are still addicted to the Pope, and ready upon oc­casion to be joyned to Him, as their Head: yet let them have to doe with those that understand, they will rather affirme the contrary, that Bishops make the King a Pope in this Church, and derive their Iurisdiction from him, as the Romish Bishops doe from the Pope. If I may speak what I think and wish. I cannot but conceive, that the meaning of those Assertions (the King is Head in all causes, and fountain of all Jurisdiction Eccle­siasticall) has been too much enlarged by some, who (being not in holy Orders) would thereby make themselves, and their Profession capable of exercising all Ecclesiasticall turisdiction; and I cannot but wish, the true and genuine sense of them were more carefully and plainly expressed. The brevity, I proposed to my selfe in this discourse, beside the want of ability, will not suffer me to say much: yet thus much in briefe; for Causes re­ferred by the grace of Kings to the judgement of the Church, there is no doubt, but the jurisdiction therein flowes from the Crowne as wholly, as the Iurisdiction of any Temporall Court; and for causes falling directly under the power of the Keyes, though that power be left by Christ to them, he has made Ministers of it in his Church, yet when it comes to be administred in Foro exteriori, the jurisdiction is derived, and receives many Regulations from the Regall Authority; in a word: Bishops in the exercise of their Iurisdiction acknow­ledge such a dependance upon the Soveraign power, as neither Papists nor Presbyterians will allow. For as it followes,

Presbyterians claim a Title immediatly from Christ, where­by they take upon them, to set up their Discipline in any King­dom, maugre all opposition; indeed for externall peace sake, they hold it fit to crave leave first, and begge the assistance of the Civill power: but if denied, to proceed without it. So where their Discipline is intertained, to Assemble Nationally without the assent of the Prince, if after Petition it be denied; and to make their own Lawes without regulations from the Soveraigne Power, for the manner and forme of exercising [Page 21]their Discipline. They allow the Prince Potestatem cumulati­vam, (as they speake) a power to adde more strength and vi­gour, not Privativam, to interpose or hinder their Assemblies or Decrees: from Him therefore is expected a confirming, and executing of what they have judged fit to be done, and in case he refuse, he may be forced to it. And for this the Presbyte­rian doth not only commend it selfe, as a Divine Institution and Order set in the Church, but will command obedience, as the Scepter, the Throne, the Kingdom of Christ, in opposition to Scepters, Thrones, and power of Kings, that shall with­stand the erection, or the exercise of this Discipline.

By this may it easily be discerned, which of the two Go­vernments doe entrench upon Temporall Courts, which of them will better endure the Kings Supremacy, in Causes and over Persons Ecclesiasticall, or more agreeably consist with Monarchy. But to proceed a little farther upon the grounds of Reason and Experience; There are three formes of Politicall or Civill Government: Monarchy, Aristocracy, Democracy; and there are three sorts of Church-Government now extant. 1. The Papall, wherein there is one universall Bishop, which is also call'd the Monarchicall Government, and maintained in and by the Romish Church. 2. Presbyteriall, wherein none are afore or after other, call'd therefore Democraticall; 3. E­piscopall, wherein according to the number of the Mother Churches, are certain chiefe and chosen men, having a Prelacy or Superiority over other Presbyters, call'd therefore Aristo­craticall; Now Reason tells us, there are two things chiefly which make the Ecclesiasticall Government agreeable, and peaceably consistent with the Civill: Vnity in it selfe, by which Factions and Schismes are prevented, and Dependance on the Civill Power, by which subjection to it is assured. The Roman Monarchicall Government, though it pretend more to unity in it selfe then the other, yet denying subjection to Kings and Princes, can be no more consistent with the Temporall Monar­chy, then two Suns in the same Firmament. The Presbyterian Government, as it cannot by reason of its Democraticall Parity have that unity and Peace, which it should, so doth it not yeeld that subjection to the Prince, which it ought. But Episcopall [Page 22]Government, as it is most aptly framed to conserve unity and order within it selfe, so doth it most willingly acknowledge a dependance on, and subordination to the Soveraigne power of Majesty, as was above shewen.

Experience likewise testifies, how this Ecclesiasticall Go­vernment has in all ages through the Vniversall Church agreed with the Imperiall and Regall government, how it ha's from the beginning of Christianity been trained up to Obedience, how by this government Christians, while under Heathen per­secuting Emperours, were restrained from rebelling, and so downward under Christian Kings; till that one Bishop of Rome passing beyond his bounds, encroached upon the Regall power: and making the Bishops his vassalls, extinguished the true Epis­copall Government, wheresoever he had to doe.

Long experience also doth witnesse for this Kingdome in particular, how well the Episcopall ha's agreed with the Mo­narchicall government of the Kingdome: Vnder which, from the first planting of Christianity in this Land, Episcopacy has growne up and flourished, yeelding to the Soveraigne power on all occasions good and pious advice, and receiving from it honour and support. Indeed while Rome had an influence upon this Land, many stormes and commotions were raised, and in them sometimes Bishops made active, but not onely they: No­bles also, and Gentry, and Commons by the same Papall power were engaged against the Prince. But since the Reformation it is now againe currant Episcopall doctrine, as it was alwayes Apostolicall, That Subjects ought not to resist, nor can be disobli­ged of their obedience to their Soveraigne, upon any pretence what­soever; and we should have a more quiet World, if the Pres­byterian Consistory, however it hates the Papall, did not endea­vour to raise, and uphold it selfe by practices and usurpations upon the Regall power.

Reason ha's told us, that the Presbyterian Government can­not well consist with Monarchy; if we would know it by Ex­perience too, we must not looke upon those two Democraticall or popular States, where we see it entertained and practiced; for there is some cause it should be more peaceable, because there it grew up with the Civill Government, being framed [Page 23]in a compliance to it, and must needs have lesse power upon the people, who have an interest in the State, and are concerned to maintaine the Authority thereof, against all encroachments of the Ecclesiasticall Jurisdiction: but in a Monarchy it ha's more advan­tage to raise and engage the people against the Regall power, of which they are easily induced to be suspitious, and to conceive they gaine to themselves so much, as that looses. The Experience of this we have from the Kingdome of Scotland, and onely from that; and how the Presbyterian discipline was there forecably brought in, and ha's accordingly agreed with the Regall power, had we no other histories to assure us, then what Knox and Buchanan, with others of the same straine have left us, it were sufficient.

There is indeed am [...]ng the English Promoters of that discipline, a talk now of a more Mixt and Prudentiall Presbytery, and one of their learned L [...]wyers in his 12 Questions put to the Ind [...]pendents, altogether speaks (as mindfull of his owne profession) of a Presby­tery framed and ordered according to the Lawes and Customes of this Kingdome. How this pleases their best Friends, I say not. But it gives the Independents an advantage of using the same Wea­pons, for defence of their discipline, by which the Presbyterians at first made way for theirs, in this and the Neighbour Kingdome; as, That our Saviour ha's left an exact forme of Church Government, prescribing in every particular what is to be done, or else he had not been as faithfull in Gods House, as Moses was: and, that theirs is that forme, directly and in every poynt expressed in Gods word; the Scep­ter, the Kingdome of Christ &c. This the very Language, Presby­terians spoke, these the Principles they taught, when at first they commended their Discipline to the People of these Kingdomes, and now they are put to answer for them to the Independents, as we see by their Bookes, written one against the other.

Well, let the Presbyterian discipline desert its first pretence of being exactly Consonant to Gods word, and promise a complyance with the Lawes of this Kingdome, to worke it selfe in: yet will it at length returne to its old byas and practices; we may be sure of it, if we consider who th [...]y are, that have left their owne Country to force it upon this, what the doctrines are, that have been taught, and the violence that ha's been used to establish it here; for the old Maxime will tell us, By what meanes a new Government receives [Page 24]beginning, ijsdem conservatur, it is maintained by the same. If it be turbulent in the entrance, it will be so in the continuance: if by force set up, by force it will be upheld.

Let them cease to urge us then with a conformity to other Refor­med Churches, and consider sadly, whose the fau [...]t is, that we are not alike in this poynt; For our parts, when we look upon the Pres­byterian Discipline, either in relation to the Church, we cannot see any Church for 1500 years so governed, that may challenge us of in­conformity: or in relation to the State, we find not one Kingdome which ha's yet received their Discipline, that this Kingdome may therein conforme unto it; for as for that of Scotland, we know by what meanes, with what a shaking and commotion of the State it was there introduced: and as for that Republike, where it first ap­peared, we know upon what politick considerations Episcopall ge­vernment was declined there; and yet not left without a witnesse and allowance given to it, even from the most learned Divines (Calvin and Beza not exceepted) of those Churches, where it was declined; whose acknowledgements of the Antiquity and conve­niency of Episcopacy, are to be seen in their owne Writings, espe­cially their Epistles to the Bishops of our Church, and in a late Book entituled, Confessions of Protestant Divines of, &c.

Now if that Discipline, which at first was devised, as most conve­nient for the State, where it began, shall still (as heretofore was en­deavoured by the English and Scottish Promoters of it) be obtruded on us, as the Scepter and Kindgome of Christ, let them dispute it out with the Independents, who challenge these Titles, as due to their Discipline: and let both of them conclude, that either Christ wanted his Scepter, Kingdome, Church, from the Apostles time till this last age, or else their Discipline is not so. We leave them to their Fan­cies, being assured that in holding to an Episcopall Government, we are conformable to Apostolicall practice, continued in the Church by universall observance.

But as the Lawyer said, Maister, thus saying thou reproachest us also: so may some reply, that in saying this, we reproach the refor­med Churches, which have not retained that forme of Government. We answer, that to speak the Truth is no reproach to any, but an admonition to conforme unto it: for want whereof we do not dis­claime them a [...] no Churches, but must say, they are deficient in som­thing [Page 25]that was Apostolicall; and of their ordaining Ministers with­out Bishops, though we do not pronounce a nullity in the fact, yet cannot we but say, there is an inexcusable irregularity, and too wil­full a transgression in doing it (where necessity doth not inforce it) against that order and rule, which Apostolicall practice ha's fixed, and the Catholique obser vance of the Church has continued, in restrain­ing the exercise and ministration of that power to certaine choyce Persons, for the more orderly Government of the Church.

I would to God they hed followed, or would yet, the example of the true Hussites in Bohemia, who desiting to preserve the purity of Doctrine, (from which the Councell of Basil had withdrawne many, by granting them the cup in the Sacrament, and some small matters beside) departed from the Communion of the Calixtine, or Pseudo-Hussites, Ann. 1457. And although they well knew, their Churches could not be continued without a succession of faith­full ministers, and such could not be had from those, they had forsa­ken: yet did they not think, they were brought to a necessity of Or­daining at home, till they had tried all meanes abroad. They send therefore to the Waldenses, lately driven out of France into Austria, and finding they had Bishops still, by an uninterrupted succession from the Apostles, cause three of their Ministers to be consecrated Bishops by them, and to receive the power of Ordination. After a long time, being driven out of Bohemia, they sate downe in Polonia, Prusia and Moravia; where to this day they have many Churches, still observ­ing the ancient forme of Episcopall Government, and Ecclesiasticall Diseipline; as appears by a Book, containing the platform and order thereof in every particular and by themselves published, An. 1633.

ANd now to cast up our account according to the Considerati­ons of Prudence, Iustice, Religion: the inferences will be easie from the Premises.

That there can be no Prudence or Wisedome. I. To exchange a Government of so ancient institution, so long continuance, for one sprung up yesterday, and not yet agreed on by the Contrivers, to re­ject the experience of 1500 yeares, with the universall approbati­on of the Catholique Church, and please our selves with our owne inventions. Who are we, men of these last and worst times, that we should take so much upon us? II. To abrogate that Govern­ment, which is most convenient for preservation of Vnity and Peace [Page 26]in the Church, and receive that, which opens the way to Schisme and Faction; to cut off from the Head such a Body of the Clergy, as is fitly Vnited, and duly subordinate to it, (Stat. 24. H. 8. c. 12.) and joyne unto it such a body of a Presbyterian ministry, as cannot agree with the Head, will not be directed by, or subjected duly un­to it. III. For Nobles and the best of our Gentry to put them­selves into the hands of such men, as the Presbytery (not Christs Ordinance) subjects them to, men of illiberall education, and easily tempted with corrupt and sinister affections: and to cast off the dire­ction of Episcopall Government, which is administred by such per­sons, as passe through a more liberall and ingenuous way of know­ledge and learning, making many steps of experience, e're they at­taine to that superiority of jurisdiction and being at that height are sufficiently provided for with Honour and Revennue, to keep them from corrupt and sinester affections, (Stat. 24. H. 8. c. 12.) and to hold them within their compasse, are also bound up by certaine and known Laws, which the Presbytery will not admit. IIII. To yeild to the introduction of a parity in the Church, and so open a way to a parity in the State; for if that spirit, which has hitherto so violent­ly moved for the one, get a little more tincture of the Anabaptist, it will scarce be denied the other, as not knowing any reason, why there should be such inequallity among Subjects, as now Honours and Possessions make.

But do we herein perswade men or God! doe we seek to please in telling them, what is for their advantage and honour, without due respect had to God, in speaking what is for his glory, and what they in Conscience of Justice and Religion are bound to doe?

Secondly therefore, That it cannot be Just, I. To do that to o­thers, which we would not have done to our selves: for Nobles and those of the Gentry, whom it may concerne, to yeeld up a conside­rable body (one of the three Estates of the Kingdome) to be rent in sunder, and a number of such persons to be made a prey, who hold their Priviledges, Rights, and Possessions, by as good Title & claim, as any Subjects do. Should they make it their own case, and suppose they heard of such a motion made to take away their Honours, and dispose of the greater part of their Revenues and Lands to publick uses, would they not be sensible of it, as of the greatest injustice? And yet in justice done to Church-men is so much greater, as Sacri­ledge [Page 27]addes to Rebbery. II. To spoyle the King of that power and authority he has in Causes Ecclesiasticall: to enforce or induce him to yeeld to that, he is sworn against, the spoyling of the Church, and the subversion of its government.

Thirdly. That it is against Religion; which he cannot be said to hold, that consents to such a change and subversion of Church Go­vernment. For if we take Religion for the vertue and power thereof, he that holds not justice, but looses Conscience by doing un­righteously, cannot have any Religion indeed. If we take Religion for the Doctrine or profession thereof, he cannot be said to hold the s [...]me Religion, viz. That, which is professed and established in the Church of England. I. It is the Doctrine of this Church, that such an ali [...]nation and dissipating of the Churches portion, as must needs follow upon such a change, is Sacriledge in an high degree, and that Sacriledge is an high and presumptuous breach made upon R ligion; And so it is in the Apostles judgement too, Rom. 2.22. Thou that abhorrest Idolls, dost thou commit Sacriledge! He couples Idolatrous and Sacrilegious Persons together, to shew that, what ever they pretend, they are both of them Enemies to true Religion and Worship. II. It is the Doctrine of the Church of England, and was al waies of the Catholique Church, that Episcopall Govern­ment is of Apostolicall institution and practice; which he must re­nounce, that admits the Presbytery. III. It is the doctrine of our Church, and was alwaies of the Catholick, that the Imposition of hands in Ordination, and the power of the Keys in Excommu­nication & Absolution, may not be permitted to Lay men; to which doctrine he must give the lye, that admits the Presbytery. IV. It is the doctrine of our Religion, to acknowledge the Kings Supremacy in Causes Ecclesiasticall so, as the Presbytery will by no means yeeld to. V. The Doctrine of our Religion teaches obedience, contrary to those seditious Do strines, which have been hitherto taught, to erect and uphold the Presbyterian Government; such as these: That the People may reforme Religion by the advice of their Ministers, if the King and Nobles refuse; That the People are of greater Authority then the King; That they may upon just causes de­pose Him. These and many more like to these, were taught, and are still to be seen in the Writings of the prime promoters of the Disci­pline, Knox, Buchanan, Goodman, Cartwright, Parker, &c. If [Page 28]they, which now would advance that Government, disclaime such Principles of sedition, we would fain know by an answer from their Conscience, what Rules and Doctrines they are, that guide the practises of these daies? VI. The Doctrine and Truth of our Religion is comprised in the 39 Articles, and if they mean no change of Religion with the Government, why was there so much labour and time bestowed upon those Articles of Religion in the Presbyterian Assembly? and why did they, that used to cry, No Bishops, cry also Truth and Peace, if the Truth established in this Church (which they might have had with Peace) would have pleased them?

Lastly, take we Religion for the forme of Divine service or the publick exercise of Religion in a Church, and in the first place, re­flect upon one Religious Solemnity, (that ha's its part in the Ser­vice, and divine Offices of our Church) the Anniversary Remem­brance of our Saviours Nativity, and thereupon put the question to the Fathers of the Ancient Catholick Church: Wh [...]t Religion are they of, that will not endure the solemnity of that Remembrance, but instead of keeping the Day Festivall, begin the abrogation of it with a Fast? certainly the Answer would be, They are scarce good Christians. For shall the Angell tell us, J bring you good tydings of great joy, which shall be to all People, for unto you this DAY is born a Saviour, which is CHRIST the Lord. Luk 2.10. and suddenly a multitude of the heavenly Host praysing God, and saying, Glory be to God, &c. Shall the Angells (I say) begin to us from heaven, and we not follow, not continue and hold on the joy, with Songs and Pray­ses? Scarce good Christians we, if we neglect (much more abo­lish) such occasions of our publick and solemne meetings, for the expression of our joy and thanksgiving. Peradventure it will be said, the abrogating of the Day, did but abolish the Abuses of the Time, not the remembrance of the Nativity. Vnhappy Reformers are they, that having to doe with Religion or Government of a Church, know no meane betwixt Reformation and Extirpation, with violent hands pulling up Root and Branch, where pruning and digging would have served the turne. Had they consulted with the ancient Father Nazianzen, in his O [...]ation or Sermon upon this Day, they might have heard him vehemently inveighing a­gainst the riot and excesse of eating and drinking, the vanity and [Page 29]pride of Apparell, and all the abuses of this Festivall, (the very same in a manner with the iniquities, & extravagances of these later Ages:) but withall adorning the Day with glorious Titles, drawn from the work of the Day, and perswading to a due observance of the Feast, not in a carnall way of licentious joy and mirth, but after a spirituall manner. And that is by a carefull performance of the duties of Holinesse, and of Charity, according to the example and instruction of the Angells Hymne on that Day, Glory be to God in the highest, on Earth Peace, good will towards Men.

I have insinuated what opinion the Ancient Church would have had of their Religion, that should have so dealt with the Day, and Remembrance of our Saviours Nativity: and yet in that Religious Solemnity, there is only a part of the Liturgy of our Church concer­ned; but how they, that together with the Government, have cast out the whole Divine service, can be said still to hold the same Re­ligion, I cannot see. Our Law accounts such for Recusants, that re­fuse to communicate in it, and the Ancient Church held them for Schismaticks. We stand already apart, (and lamentable it is to be­hold) as two Churches refusing to meet in the same publick exer­cise of Religion; whose the fault is, and who must b [...]are the bur­den, it is no hard matter to judge. He sees little what belongs to a Church, that sees not who has made the Schisme: and he knowes as little, what belongs to Religion, that thinks he can hold the same Religion, and yet entertain the Presbyterian Discipline.

If any out of an impatient desire of Peace, shall against all the premises still hold his conclusion, that Peace must be entertained on any conditions: yet will no honest heart so farre distrust the goodnesse of God, or limit his Providence, as if there were no way for it to restore our Peace, but by unjust meanes: or thinke it can be any other, then a tottering and unsetled Peace, which is raised upon such a foundation. Such a Peace, did King Asa purchase to himselfe, by giving the Silver and Gold out of the Treasures of the House of the Lord to the King of Syria: and heard from the Prophet for it, from henceforth thou shalt have Warres; he might have had a nearer and safer way to his rest and quietnesse by relying on the Lord, 2. Chr. 16. v. 2, 8, 9.

And how much more safe, and honourable conditions of Peace might we have from God, would we agree it with him? What a ready way to our desired happinesse, could we but set our selves to [Page 30]enter upon it? did wo but really endeavour, what our Enemies so much make shew of, to humble our selves before the Lord, the King of Heaven, and reforme our wayes according to the prescript of his soveraign will: our Peace should not be purchased at the rate, they are pleased to set upon it, but only cost us the losse of our need­lesse Vanities, and unruly Lusts. When Phinehas stood up to execute Iudgement; the Plague was stayed, and may that Authority (which has so long laboured, to uphold it selfe, against the violence of dis­loyalty) throughly engage it selfe, against vice and wickednesse raging in our streets: and all that are in place, and expect obedience from others, be zealous of Gods glory and service, as they would have him tender of their honour and safety; Let the Priests also be cloathed with righteousnesse, and those that are more specially con­cerned in the desolation of the Church, behave themselves answe­rable to their calling and profession, driven indeed from their Cures and Charges, but taking all occasions of doing good, as the exigency of the Times will afford them, and expecting a returne with firme resolution of amending all former neglects; Finally, let every one, that names the name of Christ, depart from iniquity, and order his wayes henceforward, as becometh Christians. Then should we see the People scattered, that will delight in Warre, and all those, that shall think they are on high, above the reasonable condi­tions of Peace, made like a wheele, and suddenly brought downe in their Pride: but the Church as Mount Sion stand firme and unmo­ved; then should Authority, restored to its place, have no other worke, but to imploy its just power in reforming, what is amisse in the Government of Church and State, to the greatest advancement of Gods service, and the welfare of his People: and every Loyall Subject restored to his owne, have no other Sollicitude, but willing­ly to beare his burden according to the duty of his place, and faith­fully to discharge his trust to the glory of God, that has wrought the deliverance. And may he (nay he shall) want the blessing and comfort of Peace, that desires it upon other termes, or expects it with other resolutions; but let every good heart so desiring, and so resolved pray, that God would restore unto this Church and King­dome that blessing of Peace, by such meanes and in such a way, as shall be most to his glory, and the advancement of his Service. And let all the People say, AMEN.