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justly numbered among the hinderers of Reformation, are Libertines. These suggest that the Discipline sought would be intolerable: for one bishop now in a diocese, we should then have a pope in every parish. It will not be requisite to answer these men, but only to discover them; for reason they have none but lust and licentiousness, and therefore answer can have none. It is not any discipline that they could live under, it is the corruption and remissness of discipline that they seek. Episcopacy duly executed, yea, the Turkish and Jewish rigour against whoring and drinking, the dear and tender discipline of a father, the sociable and loving reproof of a brother, the bosom admonition of a friend, is a presbytery and a consistory to them. It is only the merry friar in Chaucer can disple them.

"Full sweetly heardé he confessión,

And pleasant was his absolutión,

He was an easy man to give penánce."

And so I leave them; and refer the Political Discourse of Episcopacy to a second book.

THE SECOND BOOK.

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SIR,—It is a work good and prudent to be able to guide one man; of larger extended virtue to order well one house but to govern a nation piously and justly, which only is to say happily, is for a spirit of the greatest size and divinest mettle. And certainly of no less a mind, nor of less excellence in another way, were they who by writing laid the solid and true foundations of this science; which being of greatest importance to the life of man, yet there is no art that hath been more cankered in her principles, more soiled and slubbered with aphorisming pedantry, than the Art of Policy; and that most, where a man would think should least be, in Christian Commonwealths. They teach not, that to govern well is to train up a nation in true wisdom and virtue, and that which springs from thence, magnanimity (take

heed of that); and that which is our beginning, regeneration, and happiest end, likeness to God, which in one word we call Godliness; and that this is the true flourishing of a land. Other things follow as the shadow does the substance: to teach thus were mere pulpitry to them. This is the masterpiece of a modern politician :-how to qualify and mould the sufferance and subjection of the people to the length of that foot that is to tread on their necks; how rapine may serve itself with the fair and honourable pretences of public good; how the puny law may be brought under the wardship and control of lust and will: in which attempt if they fall short, then must a superficial colour of reputation by all means, direct or indirect, be gotten to wash over the unsightly bruise of honour. To make men governable in this manner, their precepts mainly tend to break a national spirit and courage. by countenancing open riot, luxury, and ignorance; till having thus disfigured and made men beneath men, as Juno in the fable of Io, they deliver up the poor transformed heifer of the commonwealth to be stung and vexed with the breese and goad of oppression, under the custody of some Argus with a hundred eyes of jealousy. To be plainer, Sir, how to solder, how to stop a leak, how to keep up the floating carcass of a crazy and diseased Monarchy or State, betwixt wind and water, swimming still upon her own dead lees, that now is the deep design of a politician. Alas, Sir: a Commonwealth ought to be but as one huge Christian personage, one mighty growth and stature of an honest man, as big and compact in virtue as in body. For look what the grounds and causes are of single happiness to one man, the same ye shall find them to a whole state, as Aristotle, both in his Ethics and Politics, from the principles of reason, lays down. By consequence, therefore, that which is good and agreeable to Monarchy, will appear soonest to be so, by being good and agreeable to the true welfare of every Christian; and that which can be justly proved hurtful and offensive to every true Christian, will be evinced to be alike hurtful to Monarchy: for God forbid that we should separate and distinguish the end and good of a Monarch, from the end and good of the Monarchy, or of that, from Christi

anity. How then this third and last sort that hinder Reformation will justify that it stands not with reason of state, I much muse ; for certain I am, the Bible is shut against them; as certain that neither Plato nor Aristotle is for their turns. What they can bring us now from the schools of Loyola with his Jesuits, or their Malvezzi that can cut Tacitus into slivers and steaks, we shall presently hear. They allege, 1. That the Church Government must be conformable to the Civil Polity; next, That no form of Church Government is agreeable to monarchy, but that of bishops. Must Church Government that is appointed in the Gospel, and has chief respect to the soul, be conformable and pliant to civil, that is arbitrary, and chiefly conversant about the visible and external part of man? This is the very maxim that moulded the calves of Bethel and of Dan. This was the quintessence of Jeroboam's policy, he made religion conform to his politic interests; and this was the sin that watched over the Israelites till their final captivity. If this state principle come from the prelates, as they affect to be counted statists, let them look back to Eleutherius bishop of Rome, and see what he thought of the policy of England. Being required by Lucius, the first Christian king of this island, to give his counsel for the founding of religious laws, little thought he of this sage caution, but bids him betake himself to the Old and New Testament, and receive direction from them how to administer both Church and Commonwealth; that he was God's vicar, and therefore to rule by God's laws; that the edicts of Cæsar we may at all times disallow, but the statutes of God for no reason we may reject. Now certain, if Church Government be taught in the Gospel, as the bishops dare not deny, we may well conclude of what late standing this position is, newly calculated for the altitude of bishop-elevation, and lettuce for their lips. But by what example can they shew, that the form of Church Discipline must be minted and modelled out to secular pretences? The ancient republic of the Jews is evident to have run through all the changes of civil estate, if we survey the story from the giving of the Law to the Herods; yet did one manner of priestly government serve without inconvenience to all these temporal

mutations. It served the mild aristocracy of elective dukes, and heads of tribes joined with them; the dictatorship of the judges, the easy or hard-handed monarchies, the domestic or foreign tyrannies: lastly, the Roman senate from without, the Jewish senate at home, with the Galilean tetrarch. Yet the Levites had some right to deal in civil affairs: but seeing the evangelical precept forbids churchmen to intermeddle with worldly employments, what interweavings or interworkings can knit the minister and the magistrate in their several functions, to the regard of any precise correspondency! Seeing that the churchman's office is only to teach men the Christian faith, to exhort all, to encourage the good, to admonish the bad, privately the less offender, publicly the scandalous and stubborn; to censure and separate from the communion of Christ's flock the contagious and incorrigible; to receive with joy and fatherly compassion the penitent: all this must be done, and more than this is beyond any Church authority. What is all this either here or there to the temporal regiment of weal public, whether it be popular, princely, or monarchical? Where doth it entrench upon the temporal governor? where does it come in his walk? where doth it make inroad upon his jurisdiction? Indeed if the minister's part bet rightly discharged, it renders him the people more conscionable, quiet, and easy to be governed; if otherwise, his life and doctrine will declare him. If, therefore, the Constitution of the Church be already set down by divine prescript, as all sides confess, then can she not be a handmaid to wait on civil commodities and respects; and if the nature and limits of Church Discipline be such, as are either helpful to all political estates indifferently, or have no particular relation to any, then is there no necessity, nor indeed possibility, of linking the one with the other in a special conformation.

Now for their second conclusion, "That no form of Church Government is agreeable to Monarchy, but that of bishops," although it fall to pieces of itself by that which hath been said; yet to give them play, front and rear, it shall be my task to prove that episcopacy, with that authority which it challenges in England, is not

only not agreeable, but tending to the destruction of Monarchy. While the primitive pastors of the Church of God laboured faithfully in their ministry, tending only their sheep, and not seeking but avoiding all worldly matters as clogs and indeed derogations and debasements to their high calling, little needed the princes and potentates of the earth, which way soever the Gospel was spread, to study ways how to make a coherence between the Church's Polity and theirs. Therefore, when Pilate heard once our Saviour Christ professing that "his kingdom was not of this world," he thought the man could not stand much in Cæsar's light nor much endamage the Roman empire; for if the life of Christ be hid to this world, much more is his sceptre inoperative but in spiritual things. And thus lived, for two or three ages, the successors of the Apostles. But when, through Constantine's lavish superstition, they forsook their first love, and set themselves up two gods instead, Mammon and their Belly; then taking advantage of the spiritual power which they had on men's consciences, they began to cast a longing eye to get the body also and bodily things into their command. Upon which their carnal desires, the spirit daily quenching and dying in them, knew no way to keep themselves up from falling to nothing, but by bolstering and supporting their inward rottenness by a carnal and outward strength. For a while they rather privily sought opportunity than hastily disclosed their project; but when Constantine was dead, and three or four emperors more, their drift became notorious and offensive to the whole world: for while Theodosius the younger reigned, thus writes Socrates the historian, in his 7th book, chap. 11. "Now began an ill name to stick upon the bishops of Rome and Alexandria, who beyond their priestly bounds now long ago had stepped into principality :" and this was scarce eighty years since their raising from the meanest worldly condition. Of courtesy now let any man tell me, if they draw to themselves a temporal strength and power out of Cæsar's dominion, is not Cæsar's empire thereby diminished? But this was a stolen bit, hitherto he was but a caterpillar secretly gnawing at Monarchy; the next time you shall see him a wolf, a lion, lifting his paw against his raiser, as

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