cerning the Episcopate in familiar discourse with my friends, although not every where, nor to all. What would be thought of me, I gathered from the case of others, who had freely declared to their brethren their sentiments on the same subject. For, a discussion having arisen between some Ministers of the word of God concerning Bishops, Peter Villiers (whom I mention by way of respect) asserted, that they ought not to be rejected so rashly as had been done: whereupon some taking great offence complained of him to me, who had not been present at the discussion, charging him with ambitious views: fearing lest he should, some time or other, destroy in the French Churches that equality which, said they, ought to subsist between the Ministers of the Gospel. What was I to do? although I agreed with him, I did not dare defend him, lest I should incur the same charge of ambitious views. The result was, that, from that time forth, I set about more diligently examining the subject, and I doubt not but the same thing will happen to many of my brethren, who see and feel that this authority of Bishops is a desideratum in our Churches. Some indeed there are who can endure neither equals nor superiors; but I thank God that, for my own part, I can both submit without grudging or envy to some of my brethren as my superiors, and carry myself without pride towards my equals, or contempt towards my inferiors. Now, however, that I am here in England, a foreigner, no one can suspect me of aiming at the Episcopacy, and seeking supremacy above my brethren. I venture therefore to declare my sentiments more boldly than I did when living among my brethren and equals in authority and rank. Still there is another apprehension, which makes me reluctant to do as I have done, namely, the fear lest I should seem to flatter and pay court to those who are Bishops. But if any one will consider the temper of our times, he will find that their favour is certain exposure to the hatred and envy of the multitude, and that a cautious man, studious of his own interests, had much better keep silence, and so await the result of things, than write what he thinks about them: and this I boldly assert I might have done without any inconvenience to myself, and without incurring the ill will of any one whatever. My motive God knows: my act men will judge according as they are severally disposed: my heart the Lord will judge. But do you, kind reader, here learn my intention; in a few words, it has been to benefit the Churches that have been or that shall be reformed, to extinguish the schisms which have arisen, and to prevent the rise of others. If any one think, that this is not to be done in my way, he may enjoy his own opinion: events, which are the instructors of fools, will some time or other declare how good and profitable my advice is: but, in the mean time, the Church will suffer detriment never to be repaired. The foundation of our faith is the knowledge of God, and of Jesus Christ our Lord and Saviour whom He hath sent, the Bishop of our souls. But, as, whenever men engage together in any thing, whether art or manufacture, which it concerns the State or Prince to have well done, it is needful that order be observed, and the whole thing be under control, which control the more exact and effectual it be, the better the thing is done, and the more permanent it is-so in religion should the same be attended to by whoever wishes to keep it pure and undefiled. That men do not all agree concerning the method of governing the Church, ought not to deter the wise. The more useful and necessary a thing is to mankind, the more hindrances and delays does the enemy of man's salvation raise to it. Was there ever any thing so clear and manifest to all men, that it was not made matter of dispute in some way or other? Of what use to know that you know nothing? and to make it a question whether any one really sees and does what he sees and does? There is no precept of philosophy, no precept, nay, no fundamental, of our reli |