A Modest Plea FOR THE CLERGY; WHEREIN Is Briefly considered, the Original, Antiquity, Necessity. TOGETHER With the Spurious and Genuine Occasions of their present Contempt.  Honour Sacerdotii, firmamentum potentiae. 
LONDON, Printed for William Crook at the Green Dragon without Temple-Bar. 1677.   

IMPRIMATUR.  
G. Jane. R. R. D. Hen. Episc. Lond. à sacris dom.   

To the Right Honourable Sir JOSEPH WILLIAMSON, Principal Secretary of STATE, and one of His Majesty's most Honourable Privy Council. etc.  
SIR,  
I Do not here employ your Name either to rescue these Papers from contempt, or to raise in the Reader an expectation of meeting in them something fit to be offered to such a Personage; but out of great assurance that your Honour will readily grant them your Protection, as being honestly designed for the Vindication of that Order of Men, toward whom your Respects are constantly manifested; and through the sides of whose Contempt both Church and State have ever received their deepest Wounds.  
If by this short Discourse I may serve God and the Truth, I have my End: but shall think my Return full of Reward, if Your Honour shall please to approve thereof, and give me pardon for the Address.  
That you may long live to be under Our Gracious Sovereign, an happy Instrument of Peace and Prosperity to this Church and Nation, is the hearty Prayer of,  
Your Honour's most humble and most obliged Servant.   

TO THE READER  
I Have little hopes to charm the Reader with a Preface, and think it to as little purpose to Court him into a favourable Opinion of the ensuing Plea. For when I have said what I can, he will judge and think what he pleaseth. Let him free me from the Errata of the Press, and I will stand to his Mercy for the rest.   

The Contents.  

THe Introduction. Page 1.  
CHAP. I. Of the Name and Original, etc. of the Clergy. p. 6.  
CHAP. II. Of the Antiquity of the Clergy: a rational account of, and enquiry into the Institution, etc. p. 12.  
CHAP. III. Out of what Rank and Condition the Clergy were elected among the Jews and Pagans: The respect shown them, etc. p. 25.  
CHAP. IU. A brief account of the Institution of the Levitical Clergy. p. 34.  
CHAP. V Of the Institution of the Evangelical Clergy. p. 40.  
CHAP. VI Of the Spirits Agency in respect of the Clergy, etc. p. 48.  
CHAP. VII. Of the Incommunicableness of the Offices of the Clergy. p. 55.  
CHAP. VIII. How the Clergy in all Ages have undergone Contempt: The Character of their Contemners, etc. p. 70.  
CHAP. IX. A Survey of the pretences for the Contempt of the Clergy: First want of Example. p. 79.  
CHAP. X. A Survey of the Pretences of the Contempt of the Clergy: Secondly, Idleness. p. 90.  
CHAP. XI. A view of the Pretences of the Contempt of the Clergy: Thirdly of Pride. p. 99  
CHAP. XII. A Survey of the Pretences of the Contempt of the Clergy: Fourthly of Covetousness. p. 107.  
CHAP. XIII. A Survey of some of the real Grounds of the Contempt of the Clergy. p. 124.  
CHAP. XIV. A further Examination of the Grounds of the Contempt of the Clergy, respecting their Condition in the World, and Extraction. p. 136.    


The Introduction.  
IF there were not in man a natural desire to convey something of himself to Posterity, and that his Memory might survive his Ashes; we had never heard of the Egyptians expending their Treasures in Pyramids, nor of the Greeks and Romans bestowing their Wealth and Care in Statues, Monuments and Inscriptions. And this desire is so naturalised into all Qualities of men, that even the poor Statuary expressed no less, when he so cunningly placed his Name in the Image of his God, that it might last as long as that Masterpiece of his Art. And yet men are not more ambitious of Memory than Fame: as is clearly to be seen in those very persons, who though never so careless of a virtuous Conversation, are yet marvellous greedy of that Reputation which is its natural appendage.  
Nor can this be any matter of our Admiration, when it is duly considered, That Reputation goes further than Power: and that men are serviceable, or otherwise, according to the Opinion which is had of their Persons. For, let two men (saith that Oracle of the Chair and Pulpit) speak the same words, give the same advice, pursue the same business, drive the same design, with equal right, equal means, equal diligence, and every other thing equal; yet commonly the success is strangely different, if the one be well thought of, and the other labour of an ill report. So that he loseth the chief advantage of his Cause, who loseth the good Opinion of his Person.  
And though a good Opinion of men's Persons be of great moment in all ranks of men, yet in none can it be of greater, than in the Clergy. For if we take our measures from the things wherein they deal, the Credit of their Persons is very highly considerable; because thereon, in a great measure, depend the success and belief of their Office, and consequently the welfare of Religion; which with no small numbers of men, hath just so much Belief, as its Ministers have Credit. And yet we see no Order of men, upon every slight and frivolous occasion, so scornfully exposed as the Clergy; and that not seldom too for doing those very things, which with equal Esteemers, aught to be the matter of their Commendation and Reverence. For let Clergymen, with a zeal and impartiality becoming their Function, press the due exercise of Holiness and Virtue, and the forsaking those courses of vicious and ungodly Living, wherewith so many are debauched; let them (following the method of the Gospel) teach us to deny all ungodliness and worldly lusts, and our obligation to live soberly, righteously, and godly all the time of our being upon Earth: let Clergymen (I say) conscientiously pursue these and the like Instances of their Office, and men commonly deal with them, as the Greeks dealt with their two Gods, Hercules and Mercury, when they worshipped the one with reviling Speeches, and the other with casting Dirt and Stones at his Image.  
Now, when with not a little resentment I seriously consider, that the Contempt of the Clergy is not the ruffianly and boorish Humour only of the Rude and less-Civilized, but even of many of those, who would be looked upon as the Great Lights of Deportment, and the Refined and Philosophical Persons of the Age (moved with this Consideration) I began to stagger in my good Opinion of the Clergy, and to suspect there might be sufficient matter for the Tempest, especially when I saw it raised against them by persons of too much seeming Genteelness and Philosophy, to pour Contempt upon any without all just Cause or Pretence.  
And yet fearing to be seduced with popular Examples, and unwarily to imbibe a groundless prejudice against that Order of Men, for which I have ever retained so Singular a Reverence and Esteem: I thought it the most Christian and Manly method, not to take upon trust a thing of so great Importance; but by a plain and short research into the Circumstances of the Present Clergy, to try if any thing might be met with to justify that Obloquy and Contempt which is heaped upon them. And for a more methodical procedure, I have cast my Thoughts into the ensuing Chapters.   

CHAP. I. Of the Name, and Original, etc. of the Clergy.  
AS no Nation was ever yet read of, so infidel and profane, as to live without all belief of some Deity, and profession of some Religion; so there was never any Religion that had not Separate Persons to whom was committed the Power and Care of prescribing, directing, and administering the Rites thereof, and whom by an easy Figure we may call their Clergy. For the Name coming of Clerus, naturally signifying a Lot, Patrimony, or Heritage, may inoffensively be given both to the Jewish and Heathen Priests; whose attendance upon Religion was their Subsistence and Employment.  
But in the first times of Christianity the word Clergy was solemnly adopted into the Family of Religious Titles, and made to denote the Church, (or whole Body of Believers) which being Gods peculiar inheritance, was called his Clerus, or Clergy. And this acception of the word is so well approved of by some Modern Writers, that they wish the Fathers had still continued it in its first Latitude, and that they had never appropriated that to the Ministry, as being but a part of the Communion, which primitively belonged to the whole. And yet Master Calvin, who seems most offended at this restraint of the word, cannot deny its Antiquity; but confesses it to have been an ancient Mode of speaking, to call the whole Order of Ecclesiastical Ministers by the Name of Clergy.  
But not to saunter away time in sounding of Puddles, it sufficeth our present purpose to take notice, That those Provinces among the Romans over which they set Procurators, Praetors and Proconsul's, were styled Cleri. And that in allusion to this acception of the word, the Charge or Portion assigned by Lot to Mathias, whither, as most conceive, he was to go preach the Gospel, was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lot of Ministry & Apostleship. And the several places whither the Apostles went to plant the Gospel, were their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Provinces; which after they had converted them to the Faith, they were to instruct and govern. But in this Government they were carefully to avoid the Exaction and Covetousness notorious in the Roman Praetors, who minded nothing but to gripe and squeeze wealth out of the people, therewith to enrich themselves: but on the contrary to take care of their Provinces, as Shepherds of their Flocks; using such moderation and clemency as might move the people to obey them, not of constraint, but with a willing mind. And in imitation of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Apostles, some have conjectured that their Successors had Provinces allotted to their Government and Instruction; and that from the same Cleri, the persons who taught and ruled them, derived the appellation of Clergy. There is indeed a Learned Writer, who by no means can be induced to admit of these Cleri or Provinces, but with many probabilities has laboured to refute them, in the Sixth Chapter of his Irenicum. But whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify the Office, or Province of Apostleship, doth not at all concern our present purpose, seeing that either of the two is enough to occasion the Name we speak of.  
But besides this Roman account of the word, we have another from the Hebrews: among whom that we render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signified those Portions which fell by Lot to any in the division of an Estate or Country. Thus in the Division of Canaan, when the Patriarches received their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or portions in Land, God appointed none unto Levi, but made himself his Lot and Possession. And when the whole World was divived into Hebrew and Pagan, God choosing the former to profess his Worship, he made them his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or people of his inheritance, Deut. 4.20. And those of the Jews who believed the Gospel, are, according to St. Peter's intimation, God's Lot, of whom he took possession, as of a Patrimony assigned to his most holy Service. And after this also, such among the Believing Jews as were ordained for the Ministry, were by way of Eminence called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Clergy of God. Because when they were admitted to Holy Orders, they were set apart and devoted to his Solemn Worship, and thereby became his more peculiar Portion. Like those whom God, in Numb. 16. separated from the Congregation, to bring them near to himself, to the service of the Tabernacle of the Lord, and to stand before the Congregation, to Minister unto them.  
And any of these notices of the word which have been already mentioned, I take for a clearer occasion of its application to the Ministry, than that of David's distribution of the Priests into several Courses. Which happened upon the death of Nadab and Abihu, when there remained no more Sons to Aaron but Eliazar and Ithamar. In whose two Families the succession of the Priests was preserved. At which time David, according to the number of people in each Family, made his Division. Now this Distribution being made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or by Lot, some have thought that all those have from thence been called Clergy, whose Office was to Minister in Holy Things.  
But what ever was the occasion of the Title of Clergy, its first application to the Ecclesiastic Ministry was Significant and Laudable, not to say Sacred and Divine, and such as even Malice itself can make no Topick to traduce or contemn those that bear it.   

CHAP. II. Of the Antiquity of the Clergy: a rational account of, and inquiry into the Institution, etc.  
HAving considered the native signification of the word, which according to Epictetus is the beginning of knowledge; the next thing by the proposed Method to be examined, is the Antiquity of the Clergy; which is so redoubtable that it may seem mere trifling to attempt its demonstration. For indeed the Antiquity of the Clergy is to be placed among those Verities, which are more manifest and known of themselves, than by all can be alleged for their Manifestation. And therefore whosoever shall deny a matter of such evidence and universal acknowledgement, as that now spoken of, he ought to be reckoned for a mere Sceptic Wrangler, unworthy of confutation, and an enemy to the common sentiments of all Mankind, which must suffer an absolute defection, and all the impressions of Universal Nature and Religion be blotted out, ere that we now speak of can be evacuated.  
But yet when we seriously consider the unhappy genius of the Age wherein we live, and that it is our hard lot to fall into those perilous times wherein not only some inferior Points, but the whole frame of Religion is ready to be brought in question, and to be thought no more than a mere Engine of Government; we can scarce hope, upon this sad reflection, that the Institution of the Clergy should meet with any higher estimate. And, I hope, it will not be deemed mere Melancholy to imagine, That there is a race of men who will not be coy and squeamish to make the Calling of the Clergy, as well as the Belief of a God, to be wholly grounded upon some blind Tradition, set on foot by some crafty Politic; who by the Doctrine of Obedience and Submission, daily inculcated by this Order of Men, might be the better able to awe a silly sheepish World: and to render it more tractable to his purposes.  
But such as are so far taken with this fine Conceit, as to think that the Institution of the Clergy is nothing but a blind Tradition broached by some cunning Statesman, I would have them to answer me without doubling, who was the Author of this Tradition? When did it commence? How came these men to be so wise as to discover and know that which for so many years already past, none was able to find out? What was there to guide and instruct the World before this blind Tradition? Who set this Tradition first on foot? and before it was set on foot, was there no Clergy, or were they unnecessary? At what Period became the Clergy useful? and why then and not before? But when the cunning Statesman broached this Tradition, by what means did he induce men to believe him; and that too in a case which was clear contrary to their former judgement, and to the judgement of all the Generations that ever went before them? Did he compel them to it by force, and gain the day by dint of Sword? then where is the Story of his Achievements? what Monuments preserve the memory of his Battles and Victories? where and in what Aera did this Mighty man live, who did thus over-awe the World?  
But if the Politician moved men by Reason to believe him, we must needs grant the Reasons to have been wonderfully clear and weighty, that could persuade the whole World to come off from their old Opinion, and so far to part with their Liberty, as to set over them an Order of Men, whom they knew from the design and tenor of their Function, would fill their minds with fear and awe, and put a curb upon their carnal Wills, restrain their darling Lusts, bound their worldly Interests, obstruct the stream of their Natural Inclinations, and at once abridge them of all their wont Licences. But if the Politician did move men to receive the blind Tradition of a Clergy merely upon the account of the reasonableness of the thing itself, then is this ground enough both to acknowledge and respect the Function. But what did the Statesman design in setting afoot such a Tradition? Had he any regard therein unto the good of the World? Did he convince Mankind that a Clergy was truly necessary to the Solemnity of Holy Rites, preservation of Religion, and to the promotion of the Peace and Welfare of Government among men? If so, then tell me, did he say the truth, or did he lie? If he said truth, than we ought to believe him, and consequently to assert the Clergy upon the account of Truth: if he told a lie, then is it for the good of the whole World to believe a lie. For if it be a lie to say, That the Institution of the Clergy is nothing else but a blind Tradition, set on foot by some crafty Statesman, on purpose to awe the World by their Ministry, and to keep it Honest and Peaceable, Obedient and Submissive, then is a Lie the foundation of all these Felicities. Or if it be true to say thus, yet we are still to reverence the Clergy, because they are the Channel conveying so many benefits to the World, etc. But to proceed.  
That the foundation of all Religion consists in the belief of a God, is so universal an Article, that even those Persons and Nations who differ most from one another, and that too in no ordinary points of Religion, do unanimously accord in this, That there is a God, whom we are bound to labour to please and honour, and to fear to offend and provoke, out of a hope to be made happy by him. And as to those who have opposed the Belief of a God, they have been so very few, and commonly so vilely vicious, that the World hath been greatly weary of them, and thought them of so little Credit, that they could never persuade it, that they were in earnest. But that their wicked lives tempted them rather to wish that there were no God, than that any reason did convince them to believe so. And as the best and wisest of men have agreed in the belief of a God, and that Belief is the foundation of all Religion: so they have likewise acknowledged, That Religion was to be expressed in the solemn worship of that God whom they believed. And to the end that this Worship might be truly Solemn, they likewise held, That it was to be publicly celebrated in appointed places, at set times, in prescript forms, and by select persons. And we find this last circumstance so universally observed by all Nations moderately civilised, that it may seem to be founded in the Law of Nature, and to have had none other but God for its Author. Or, if this were otherwise, how should it come to pass that it is almost as easy to find a people without Souls, as without some sort of Religion: or to find any sort of Religion without reference to a God; or either Religion, or a God, without a Clergy or Separate Persons to Negotiate the Holy Ceremonies? And not to meddle at present with the Divine Appointment of Certain Men for the administration and defence of Religion; we will conceive upon what grounds men herein, left unto their own reason, might be induced to erect a Clergy, or to constitute an Order of men to appoint and perform the public Solemnities of Religion, and to direct and determine in emergent Cases.  
And we may imagine that the first motive hereunto was a mature deliberation of the natural importance and design of Religion itself; which was clearly seen to bind men to a Solemn & Regular Worship of the Deity. Now this Worship (they saw) could neither be Regular nor Solemn, if there were not select persons to make it so; for things cease to be both, when they become Common; and they must needs become Common, when vulgarly mixed and transacted with profane, that is, Common Utensils. And what is not the least considerable, those things are in great likelihood not to be done at all, or with no just decorum, which are left arbitrary for any one to do. They considered likewise the manifold indispositions usually accompanying the generality of Mankind, whereby they were rendered very incompetent to handle things Sacred, according to the dignity of their Nature, and intent of their Institution. They saw all, That Holy matters were to be kept within a Sept, the more decently to secure them from being unhallowed by the rude and undiscerning touch of the Vulgar. For the Holy Offices of Religion are at the same time profaned that they are made Common; which they cannot escape, if there be no distinction of Persons observed in their Administration. Men in this affair might likewise argue from a Parity of Reason; and that if it be for the credit and advancement of all profitable Arts and Professions to be provided of such Professors, Officers and Masters as may propagate, instruct, and excecute the same: then the like must be granted to Religion, or else we must think it to be of less worth and moment than Secular Professions, and that less is required to make a man Religious, than a Pin-maker, and to give him a competent knowledge of the things of God, than of making of a Horse-shoe.  
Nor doth it here amount to any valuable Objection, that the common right and interest, which every one hath in Religion, is sufficient to entitle them to the public officiating the Solemn Rites thereof; for by the same reason every one might gird on the Sword of Justice, and become a Public Minister of the Laws, on pretence of the Common Interest which he hath therein: the consequences of which Hypothesis are so absurd and monstrous, that they carry with them their own confutation.  
But that which we may presume to have been most moving in this concern, was the Consideration of the Common Nature of Mankind; which being far gone in corruptions, is utterly unfit for, and unprovided of that Sanctity which is required in Religious Addresses: upon which consideration it was deemed not only safe and agreeable, but also necessary for this fallen condition of men, that out of themselves some persons should be chosen, and by Holy Ceremonies set apart, and as it were placed in a middle Station between God and the people, on purpose to present God with the People's Petitions, and to bring down his Blessings upon them. And though the bestowing of God's Blessings depends upon his own free act, and that the acceptance of such Petitions as are made by such persons in behalf of the people, is to be known by such testimonies as God is pleased to vouchsafe; yet that there is a necessity of such persons, who by Holy Offices are thus to mediate for the people, is a thing God himself was pleased to illustrate by an everlasting Example, when he sent his Son to take our Nature, that he might be qualified to interceded for that Nature which he had taken, and be fit to make nearer accesses unto that Seat of Mercy, which we by reason of our great imperfections, were unfit to approach. And in this sense he is styled, the only Mediator between God and man.  
And I humbly conceive it was with respect unto this Consideration, that at the designing of Persons for the Clergy, the Greek Church made this Prayer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. O Lord our God, who because man's Nature is not able of itself to approach the Glorious Essence of thy Godhead, hast in thy wise Providence and Dispensation ordered us Masters and Teachers of like Passions with ourselves; whom thou hast placed in thy Throne (or in the Ministry of thy Kingdom, the Gospel) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. to offer unto thee a Sacrifice in behalf of the people, etc. The contexture and occasion of which Oraison, I take for no incompetent account of appointing men for the Clergy.  
But not to inquire too minutely for the Reasons that at first might probably induce Mankind to constitute peculiar persons for the Service of Religion, we may conceive that all herein did not follow the same Light. But that some Nations were hereunto persuaded by the more durable and regular principle of Reason: Others, by an Universal Tradition, which will last as long as either we reverence our Ancestors, or think not ourselves wiser than all that lived before us. Others no doubt, imitated herein some Nation, which they esteemed wise, sober, and disinteressed. But without any peremptory determination of the Motive, we are most certain of the thing, and that ever since the Creation a Deity, Religion, and Priesthood, do as mutually infer each other, as the most natural Relations.   

CHAP. III. Out of what Rank and Condition the Clergy were elected, among the Jews and Pagans: the respect shown them, etc.  
HAving thus briefly surmised some of the more probable inducements for the Institution of a Clergy; we come next to examine what manner of persons were usually made choice of for that Office; and what respect was given them, when they were once therewith invested. And limiting this Remark to the Time's antecedent to our Saviour's coming in the flesh, we know that all Religion was then either of Jew or Gentile. And beginning with the Gentiles, we read how the Sons of their Princes were educated for the Priesthood: That their Kings did exercise this Office: That in their Sacrifices there was among the Romans a peculiar Office assigned unto the King. And we find that when Numa, to give more Splendour and Credit to Religion, established many sorts of Priests in the City, fearing that in process of time the Kings might come to neglect their Office about the Sacrifices, by reason of the weighty affairs of State, that might otherwise employ them; he ordained the Flamens to supply the King's place, who bore the names of the severate Gods, to whom they were consecrate. And this officiating of their Kings was thought so necessary, that when they were banished Rome, one of the Priestly Order had the Name of King while he was doing his Function, lest the people should suspect any thing to be lacking in the worship of the Gods. Thus they preserved Royalty in Religion, when it was cast out of the State: and how unwelcome soever it became among the uncertain people, yet they thought it necessary to be preserved in the Priesthood, which was generally so highly valued by the Romans, that it was accounted a singular honour in their Genealogies, that some of their Family had been of the Clergy. And of this Truth we meet with a pregnant instance in Agrippa, who writing to Caius Caesar, and speaking of the Honour of his own Descent, he told the Emperor, that some of his Ancestors had not only been Kings, but also admitted to the Priesthood. We find likewise that that sort of Priests among the Romans, called Augurs, were chosen out of the Patricii, who were the Nobility of Rome.  
But suppose the Families out of which the Gentile Clergy were elected, had been as mean as they were certainly otherwise, yet to those who were once received unto that Province, they were careful to pay an esteem and reverence suitable to the Sacredness of their employment; and to instate them with such Immunities as testified they thought them not sit to be treated as the Vulgus. Rationally concluding, That those whom they made choice of for the Service of Religion, were to be raised above the common condition of men, and to be freed from the Cares and Encumbrances of the World. And it will not be here greatly impertinent to observe, that the white Vestments of the Heathen Priests attested their Separation from the Vility of the Many: and, That the Ring, Staff and Mitre, which were the Ensigns of their Office, were also known Symbols of Authority and Honour. And yet in further testimony of the respect the Gentiles bore their Priests, there was none, no not in time of War, that durst offer them the least violence or abuse. Insomuch that it was gone into a proverbial phrase for a barbarous and unnatural War, that it spared not the Priests, but violated those very persons that carried the Holy Fire before the Army. Tacitus somewhere speaking of the Priests, tells us, that they were not molested with the sniffling Scorns of vicious and ill-bred persons, but by certain Canons and Laws were secured from all outrage and disrespect.  
And if any thing be yet needful for a further illustration of the Gentiles carriage in this matter, it is summed up by Cicero in the Case of the Roman Augurs: The right of the Augurs, saith he, joined with Authority, is the most excellent in the Commonwealth. And this I say, not because I myself am an Augur, but because it is just and necessary so to speak. For if we inquire for their Authority, what can be greater than to convene and dissolve the public Assemblies, and appoint the Solemnities of Religion! What more magnificent than to have power to decree when the Consuls are fit or unfit to hold the Magistracy! What can be more religious than to give Institutes to the people! And yet Cicero expressly affirms all these things to have been in the power of the Augurs, Lib. 2. de Legib.  
Nor are we to look upon the Romans to have affected Singularity in this particular; for we find the Persians, Egyptians, and the great Lights of the Gentile World, the Athenians, to have equalled, or rather surpassed the Romans, in the veneration of their Priests, whom they made the Guides and Counsellors of their Kings, and Judges and Dividers in Secular Affairs. It were easy to be numerous in Examples to this purpose, and by an Induction of all the Nations in the World to prove this Reverence of the Clergy, whom we read in many Nations to have lived apart from other men, and to have had their Adyta, or Secret Places, as well as their Gods: the solitary Groves where they abode, signalizing the separateness of their Function.  
But if all this should be charged upon the Ignorance and Superstition of the Heathen World, and therefore no more fit to be imitated than their Polytheism and Idolatry; It will then import us in the next place to consider, what in this case was the practice of the Jews, Gods own People, whom we cannot suspect of Ignorance or Imposture, being herein plainly guided and instructed of God. And first it is observable that among the Jews, the designation of persons for the Guidance of Religion, was much more ancient than a Levitical Institution, being practised by them from the Beginning. For when Families made Churches as well as Kingdoms, to be a Priest of the Most High God, or to officiate the Matters of Religion was the Hereditary Honour, and Peculiar Prerogative of the Firstborn, or Chief of the Family. For the selling of which Privilege Esau purchased the odious Title of Profane. And when the Jews were blessed with a settled Priesthood, they paid it all imaginable respect: beginning and determining all their public Transactions at the Word and Decree of their Priests, making the Honour of that Office, the Strength of their Authority, and the Cause of their Arms, calling it a Celestial Dignity, a Heavenly and no Earthly Inheritance. And the Testimonies of what I now speak, are so many and known, that both the number and plainness will excuse the prosecution.  
Nor were the ancient Jews more careful in their respect, than in the choice of their Priests; for we read in the Sacred Story of one of their Kings, that it was reckoned in him for a great sin, that he made Priests of the lowest of the people, which were not of the Sons of Levi. He consecrated whosoever had a mind, without bearing any respect either to Probity of Manners, or Honesty of Descent: and that passing by the Line of Levi, he took those who had neither Right nor Title to the Priesthood. And what was yet more wicked, some are of opinion that he was guilty of what the Canon Law now calls Simony, by selling the Offices of the Priest to those who would give most for them.  
And having thus briefly intimated the practice of both the ancient Jew and Gentile, in relation to their Choice and Reverence of their Clergy, If we should now draw down the Enquiry to the modern and present State of the World; we shall find no Nation so savage and uncivilized, as not to have some Officers of Religion, whom they treat with Civility, and make considerable in the Interest of their State and Government. The present Jews and Mahumedans would furnish us with Store of Matter to this purpose, if it were not already (in two late Treatises concerning them) done to our hands.  
Now, what has been said will enforce us to one of these Conclusions, Either that the Rites of Christian Religion are more cheap, ordinary and common than those of the Jews and Pagans, Or those Separate Persons appointed to celebrate those Rites must have our Esteem and Reverence. To say that Christian Religion is not the most Divine Mystery that ever came into the World, and that all the parts thereof are in themselves the most excellent and sublime, and to men the most beneficial and agreeable, that ever were made known upon Earth; is as false as its greatest Adversary, the Father of Lies. And not to render due regard unto those who are known to be the true Ministers of Christian Religion, is either to think them less worthy than the Pagans thought the Ministers of their idolatrous Ceremonies; or to show ourselves less Civil, than the greatest Barbarians.   

CHAP. IU. A brief account of the Institution of the Levitical Clergy.  
THere is nothing more material in the Circumstances of Religion, than that men should be ascertained that their Spiritual Guides have their Commission and Calling from God: because a doubting thereof must unavoidably prove no small prejudice to their Authority and Success. And upon this Consideration it will be necessary to inquire into the first Institution of the Clergy, to the end that if we find it to be no less Divine, than we have found it to be Rational, the Sacred Honour of its Original might be sufficient to justify and assert it against all contempt.  
And looking back to the first Dispensations of Religion, we find the Priesthood to have been ambulatory, and the Holy Offices consigned to the Firstborn, or Chief of each Family. For the Priesthood did not begin in Aaron, but was translated and conferred upon his Family before his Consecration. For those young men of the Children of Israel, which offered Burnt-offerings, and sacrificed Peace-offerings of Oxen unto the Lord (Exod. 24.5.) as they were Priests, so without question they were no other than the Firstborn to whom the Priesthood did belong. But as soon as God began to constitute a Church, he began also to fix the Priesthood, and appointed Aaron to minister the Public Services. And during the Levitical Dispensation the Succession of the Priesthood was continued in Aaron's Posterity, and the High-Priesthood tied to the Line of his Firstborn, the rest of his Posterity being simply termed Priests, or Priests of the Second Order.  
Now, what is here chief to be taken notice of, is Aaron's Call to the Priesthood, which we are assured was from God. So that neither Aaron did at first, nor any after him could legally, take this Honour to himself: But all were called of God. And this Truth we find miraculously attested in the sudden and fearful destruction of those who undervalved the Priests, and factiously usurped their Office. 'Tis true Aaron's Priesthood was but temporary, and at the appointed Season to expire and determine; yet as long as it did continue, it was lawful for none but those of his Line to undertake it: Because God had so ordained. And this Divine Ordinance of the Priesthood was such an inviolable observation, that even Christ, when he came to give himself an Offering and a Sacrifice to God for a sweet-smelling Savour, and by the Oblation of his own Body made an atonement for our Sins: when Christ, I say, became an Aaronical Priest, and put an end to that sort of Priesthood: when he also became a Priest according to the Order of Melchizedeck, which lasts for ever; both were by Divine Appointment. As the Author of the Epistle to the Hebrews distinctly argues out of the Second, and the Hundred and tenth Psalm. But here it is worthy our remark, that Jesus was anointed with the Unction of Aaron to the Sacerdotal Office, and not called after the Order of Aaron: for it is evident that our Lord sprang out of Judah, of which Tribe Moses spoke nothing concerning Priesthood, (Heb. 7.14.) or, that no Priest should come of that Tribe. But Jesus was made a Priest after a more ancient Order, according to the Prediction of the Psalmist, The Lord hath sworn and will not repent, Thou art a Priest for ever after the Order of Melchizedeck. But though he were of another Order, yet whatsoever Aaron did as a Priest, was wholly Typical, and to be fulfilled in the Messiah, as he was a Priest. To which he had a double Title, the one of Primogeniture, as the First-begotten of God; the other of Unction, as being anointed unto that Office.  
Now, if Christ did not glorify himself to become an Highpriest; if as Man, he did not advance himself to that Dignity, but was thereunto advanced by God; then is the Priesthood an Office to whose undertaking more is required than personal Abilities, and which none of right can undertake, but either by God's immediate or mediate Call. For though the meetness of the Person ought to be looked upon by men, yet we cannot prescribe unto God, or tell him who are fit to be heard by him in behalf of the people, or whom he ought to entertain in Religious Addresses. Nor are we able to yield a reason from the nature of the thing, why God should accept of Aaron more than of Abiram, or the mediation of any one man for many, except the free pleasure of him that makes the choice. But to return: If the more solemn Institution of the Clergy bear date only from the Consecration of Aaron, yet it plainly appears to be Divine, or of Gods own appointment; and during the time of the Mosaical Oeconomy, was so Sacred and Inviolable, that none could invade it under a gentler Penance than Sudden death, or a Leprosy. And long before this too, I mean before the erecting of the Tabernacle or Temple, and Institution of Priesthood, when God was served within Private Walls, and the right of Priesthood in every Family was annexed to the Primogeniture, so that the Firstborn was Priest: we read but of one, contrary to custom, who aspired unto it, whose ambition therein would have been utterly inexcusable, if the whole disposal of the matter had not been from God, who loved Jacob, but hated Esau, and made the Elder to serve the Younger, Rom. 9.12, 13. But though the Levitick or Aaronical Priesthood was of Divine Institution, yet being wholly Typical, and consequently to determine, and because it is already past and gone; we are next to inquire into the Nature and Constitution of that Clergy which succeeded it.   

CHAP. V Of the Institution of the Evangelical Clergy.  
WHen the Great Fulfiller of the Law, (even the blessed Author of our most Holy Faith) in a most excellent manner made good that Title; and being drawing to the last Stage of his life, and together with it to put a full end to the Mosaic Dispensation, and abolish both the Sacrifice and Priesthood in that of himself: When (without a Figure) the immutable Clergy of the Gospel was to succeed into the mutable Clergy of the Law: he called those Apostles, of whom at first he made choice, and gave them Power to erect and constitute a Church, and to transmit such Powers unto others as were proper for the continuance and propagation of the same. Now, the Commission which Christ gave to the Apostles to empower them to this end, is the chief thing to be considered; and we meet with it at large, as it was signed by our Saviour immediately upon his Ascension, in S. Matth. 28.  
18. All power is given unto me in Heaven and Earth.  
19 Go ye therefore and teach (or, make) all Nations (Disciples,) baptising them in the name of the Father, and of the Son, and of the Holy Ghost.  
20. Teaching them to observe all things whatsoever I have commanded you: and lo, I am with you always, even unto the end of the World.  
In which words Christ first asserts and declares his own Commission; showing his Apostles that what he did, was not the result of his own private judgement, but the exercise of that Authority which was given him of his Father: who had consigned unto him a full Power of ordering and disposing whatsoever belonged to the Church, of which he was made the Prince and head upon his rising from the Grave; and by virtue of that relation stood obliged to provide for the preservation and increase thereof. But how this should be done, is the doubt to be satisfied. For Christ in his own Person could not make this provision for the Church, because as to his humane Nature he was shortly to remove to Heaven, and there to abide until his coming to judge the quick and dead. Now whatever a man cannot do in his own person, must be done by deputation, if it be done at all. And therefore Christ by his Ascension being become uncapable in his own Person to take this care of the Church, he deputed his Apostles thereunto, appointing them in his Name and Stead to perform all those Offices, which were required to the Establishing and Advancement of the Gospel. Giving them also power to depute others to succeed them in the same Care, and to deliver down the same Power, successively to the end of the World. And to the end that the Clergy might not be thought to expire in the Persons of the Apostles, nor they to have died without Successors in the Ministry, Christ promised upon his Departure, to be with them unto the End of the World. Which words we will take for granted to have been spoken to the Apostles as they were the Clergy, or Ministers of the Gospel: and that they were not limited exclusively to their Persons, but in them did belong to the whole succession of the Clergy. For however the Apostles might be with Christ, he could not be personally with them, so much as unto their death, much less unto the end of the World, being so shortly upon the speech of these words, to ascend up into Heaven; whereof they themselves were undeniable Witnesses.  
It is likewise duly to be considered: That Christ by his promise [lo, I am with you always, even unto the End of the World] intended some benefits to the Church, which should be of no less continuance than the Church itself, and that the Apostles were to be the first dispensers of those benefits. And if it be demanded what these benefits were? it may (from the Text) be safely replied that they were the several functions of the Clergy, to which the Apostles were Commissioned; viz. Preaching, Baptism; Administration of the Sacrament of Christ's Body and Blood, the exercise of the Censures, etc. All which were to end with the Apostles, or they were not: If they were to end with the Apostles, then has the Church ever since the death of the Apostles been without these Offices, which amounts to no less than that there has been no Church since their Decease. Or, if they were not to end with the Apostles, but have always been, and are still to be exercised, unto the end of the World; than it cannot be denied but there ever have been, and ever must be fit Persons, who like the Apostles must have a just power to dispense these Benefits, or exercise these Offices. For no less can be conceived to have been intended by Christ in his promise of being with the Apostles always, Even unto the End of the World. And we shall have no temptation to suspect this Interpretation of the Promise, when we shall consider, first, that by the End of the World, That State of affairs is to be understood, which began exactly at Christ's Resurrection; when all power was given him in Heaven and Earth; which was to continue to the end of the World, or his coming to Judgement. Next, that the promise made unto the Apostles had respect unto this State: and therefore the Benefits promised, namely, Preaching, Baptism, etc. were to endure unto the full determination of the same.  
Thirdly, That seeing Christ could not possibly be with the Apostles personally, nor they upon Earth, Unto the End of the World: There must be some other way to verify Christ's presence with the Apostles, and their being in the World unto the End thereof: both which seem to be employed in the Text. As to Christ's presence with the Apostles, it is unanimously concluded of the Vicaria presentia Spiritus, in Tertullia's phrase, or of making the Holy Ghost his Vicar, in sending him to be with the Apostles upon his ascension into Heaven. Which mission of the Spirit cannot be meant of that that happened at Pentecost, when he sat upon them in bodily appearance, and inspired them with such extraordinary gifts as were needful for those first times of the Gospel: such as the gift of tongues to enable them to Preach to all Nations in their own Language, and of other Miracles, to confirm the truth of their Doctrine, and to move men to believe it. For if the promise of Christ's being always with the Apostles, were to be understood of this mission of the Spirit upon them, than it would follow, that Christ were still to be thus present with the Church, and that extraordinary gifts did still continue, or that he who promised, were not faithful. And therefore it is necessary that we understand Christ's being with the Apostles, of his giving them the Holy Ghost to instate them with Powers, not only in their own Persons to plant and govern the Church, and to perform all the Offices of the Clergy relating thereunto; but also to ordain others unto the same Functions, and to give them Authority to do the like Unto the End of the World. So that by this promise made of his presence with the Apostles, Christ provided for a successive Clergy, in whom the Apostles were to continue, or the Ordinary Ministry be preserved, unto the Consummation of all things.  
And we have no reason to be jealous of this sense of our Saviour's Words, when we find it universally agreed upon, that one great end of sending the Holy Ghost to the Church, was the sanctifying & setting apart of Persons for the Work of the Clergy, and to convey a standing Authority of Ordination of meet persons to mediate between God and the people: to pray for and bless them in the Name of Christ: to help their Infirmities by composing for them a Liturgy according to the Pattern of the Apostles, of whose Liturgy several passages do yet remain. And the Holy Ghost doth still empower the Church to Ordain and Consecrate Persons for the Ministerial Office, for the Edifying of the Body of Christ. Who when ordained, are bound to take heed to themselves and unto all the Flock, over which the Holy Ghost hath made them Overseers, to feed the Church of God.   

CHAP. VI Of the Spirits Agency in respect of the Clergy, etc.  
HAving endeavoured to demonstrate that the true sense of Christ's promise, In being with the Apostles, doth respect that Authority that the Holy Ghost gave them, for appointing a settled Ministry in the Church, while militant upon Earth: In subserviency to our present purpose it may not be unuseful to observe, That among all those Offices which the Holy Ghost performs for the Church, there is none wherein he seems to be more interessed, or to have a greater agency, than in the qualifying and separation of Persons for the Priesthood. Which work indeed is so peculiar to the Spirit, and so necessary for this purpose, that even the Great Pastor and Bishop of Souls became not a Preacher of his own Gospel, till he was thereunto Anointed and Consecrated by the Holy Ghost. Luke 4.18. And when the same Great Bishop Ordained his Apostles, it was according to the tenor of his own Ordination; As my Father sent me, so send I you; and to show wherein the Similitude consisted, he breathed on them, and said, Receive ye the Holy Ghost, John 20.21, 22. Which clearly implies, that as at his Mission from his Father to his Office, he was Anointed, or Consecrated by the Holy Ghost, which visibly descended upon him at his Baptism, when he entered upon his Ministry: So when the Apostles had their Mission from Christ, and were to enter upon their Ministry, they also were Consecrated by the Holy Ghost. Which they received not only to gift, and enable their Persons, but also to empower them for their Office: as is undeniably evident upon the account of the words immediately following [Receive ye the Holy Ghost] which actually instate upon them the Power of the Keys.  
'Tis true, after they had thus received the Holy Ghost, and were Commissioned to all the Offices of the Clergy, the Apostles were not immediately to fall upon their Execution, but were bid to stay at Jerusalem, till they should receive such Miraculous Gifts, by the visible descent of the Spirit, as should render their entrance upon the Ministry more solemn and remarkable, and their performance thereof more efficacious and convincing: That men seeing the Wonders done by the Apostles, none might have the least occasion to doubt of the truth of their Doctrine, or their Authority to Preach it.  
But not only in Christ's Authorising the Apostles for the Clergy, but also in their Authorising others, and so forward; the work is still ascribed to the Holy Ghost. As to the Apostles the matter is evident in the Case of Barnabas and Saul, whose separation of them to the Ministry, is attributed to the Spirit. And we find the same verified of the Presbyters of the Churches of Asia, and in Timothy the Bishop of Ephesus. Of whom it is said expressly, The Holy Ghost made them Overseers, Act. 20.28. Which (according to some) may signify two things. First, their Ordination to the Ministerial Office, attributed to the Holy Ghost, as to the Original, by whose descent upon the Apostles, they were Authorized to Communicate this Authority, to give Commissions to others, who were to succeed them in the Dignity and Office of instructing and governing the Church. Secondly, it may signify the Act of Designation, Election, Nomination to the Ministry, which at that time was done by the Special Revelation of God, and might properly be attributed to the Holy Ghost. And after this latter manner Mathias was chosen to succeed Judas in his Office; and Saul and Barnabas for the work. Act. 1.24. Act. 13.2. And if we have recourse herein to Church Story, we shall find how that the Apostles Ordained none of their Converts till they were Tried and Approved by the Holy Ghost. And that when St. John was returned into Asia, he ordained every where such as were signified by the Spirit. And we are generally told by the Greek Fathers, that the primitive Bishops did not make Clergy of their own Heads, but by the order and command of the Spirit. Which being understood according to the distinction now mentioned, leaves no place of doubting of the manner or reality of the Spirits concernment in ordaining men for the Clergy; especially when it is considered, that all the sorts and degrees of Primitive ecclesiastics, are ascribed to the Appointment of the Holy Ghost, Eph. 4.11.  
And we have no ground of surmising that the Holy Ghost hath quitted his Interest in this great Concern; but rather to believe that he doth still preside at Holy and Regular Ordinations. Which are that Ecclesiastic Generation, whereby the Clergy is propagated, the Apostles still survive, and Christ is still present with them. And we have no reason at all to doubt but that the Spirit doth as Truly, though not so Visibly, assist at the present Ordering of Ministers, as he did at the separation of Barnabas and Saul: and that Christ is as really present by the same Spirit, as when he breathed Him upon the Apostles, and thereby gave them Authority for the Work of the Ministry.  
And to this purpose we are to understand our own Church, when she bids the Persons to be Ordained and Consecrated, Receive the Holy Ghost for the Office and Work of a Priest in the Church of God, now committed to thee, by the imposition of our hands, etc. And, Receive the Holy Ghost, for the Office and Work of a Bishop in the Church, now committed to thee, by the imposition of our hands, etc. The Holy Ghost in both forms is, I doubt not, to be taken in the same sense, and imports no more, but the conferring of Authority for the Execution of the Offices there Specified. Which Authority being conveyed by that we call Orders and Consecration, is fitly expressed by the same words, which were used by our Saviour in bestowing the same power upon the Apostles at his sending of them forth to Preach the Gospel, and gather and constitute a Church.  
I have not as yet met with any thing considerable relating to the Forms of Ordination used in the Ancient Church, but I suppose they were all agreeable to that our Saviour used at the Ordination of the Apostles. But the Form of Ordination being only of Ecclesiastical Institution, the Churches might inoffensively vary therein. In the Greek Church the form was to this effect: The Divine Grace, which always heals our Infirmities, and supplies our wants, doth create or promote N. the Venerable Deacon to be a Presbyter, the Presbyter most beloved of God to be a Bishop. In the Western Church they use another Form, wherein they confer upon the Presbyter the power of Consecrating the Elements in the Sacrament of the Holy Eucharist, and of Binding and Losing. Our own Church hath a Form peculiar to herself, yet much resembling the old Greek Form, mentioned by St. Clem. in his Constitutions, Lib. 8. c. 16. Wherein the power of Preaching also is conferred upon the Presbyter. And though I am not able at present to give a full account of all the Ancient Forms of Ordination, yet it sufficeth our purpose, that none was ever yet met with, wherein the Original and supreme power of Ordaining is not attributed to the Holy Ghost.   

CHAP. VII. Of the incommunicableness of the Offices of the Clergy.  
THough what has been said renders the Holy Ghosts Interest and Agency in the Separation of men to the Calling of the Clergy, to be undeniable, yet there are still some who opine the Ministry to be a thing of Labour rather than Honour, and to which Abilities, without Authority, are sufficient; by which position the Concern of the Spirit must be wholly evacuate, as to yielding any orderly power and certain Method of attaining unto the Sacerdotal Office. And though the Socinian and Enthusiast are the more known and professed Assertors of this Conceit; yet it is much to be feared that all Contemners of the Clergy are soured with the same leaven. For if they were throughly persuaded of the Divine Right of the Clergy, and that none can take that Honour unto himself, unless he be called of God, or by God's appointment; this one thing might be Charm enough both against Contempt and Usurpation of the same. And men would scarce be so hardy as to invade or blaspheme this Calling, when they saw it would involve them in the guilt of Sacrilege and Irreligion. But unto those who would lay that Holy Function Common, which God has placed within a Sept, and leave the Priesthood open to all that will enter it, without further Ceremony, than getting up and Ride: to the sober Consideration of such men, I would humbly recommend the ensuing particulars; to the end they may return to a better mind.  
And first let them duly consider, how that St. Paul setting down the Nature of the Church, has styled it the Body of Christ. Where he means not a Similar Body, such as Fire, Air and Water, where all the parts are alike and perform the same Office; but a body consisting of diversity of Organs for several Faculties and Operations; such a body as is not one Member but many, knit together with Unity and Charity, as with a Band of Health. St. Aug. Lib. 1. Cap. 16. De Doctr. Christian. The whole fourteenth Chap. of 2 Cor. is inspired to this purpose, and designed to manifest, that in the Church of Christ, it is as monstrous & impossible for all to be Clergymen, or Teachers and Governors, as for the body of a man to be all Tongue and Eye. And that it is as preposterous and destructive for all promiscuously to thrust themselves into the Ministry, as for the Members of a man's body to desert their Natural Situation, and all to press into the same place. The same Apostle has likewise termed the Church a Building, Eph. 2.21. wherein the Stones have their several and separate places, all being employed neither in the Foundation, nor the Corner; which similitude relating to the Congregation of Believers, implies they were not all to bear the same Office. 'Tis true, that Christians in general are styled a Royal Priesthood, and a peculiar people, and a chosen Generation, 1 Pet. 2.5.9. Yet it is also true, that this was affirmed of the Hebrew Nation (Ex. 19.6.) at the same time when God had among them his Levites, Priests and High-priests: And therefore can be now no more of privilege; and therefore no more Argument, to make all Christians properly Priests, than it did the Jews: among whom the usurpation of the Priesthood was punished to admiration. But the words of St. Peter are a clear insinuation of the excellent privileges procured by our Conversion to Christianity; and that like the Priests under the Law, who spent all their time in Sacrificing, and Religious Offices; so we should be constant in the service of God in the public Assemblies; which he requires of us, as he did the Sacrifices of the Levitical Priests. And in respect of that freedom which true Believers have obtained from Sin and Satan, and that liberty wherewith they are invested by Christ: as also in regard of that daily service they are to pay him; they are said to be Kings and Priests unto God, Rev. 1.6. So that from these Texts, such as would entitle all to the Sacerdotal, may also instate them with the Regal Office.  
But without a Figure; The choice of Persons for the Clergy and the incommunity of that Function, is such an express Doctrine of the Scripture, that it may seem no less superfluous to prove, than it is Sacrilegious to gainsay it. And if we duly weigh the words of the first Commission, as they occur, Mat. 28. they supersede all further confirmation of what we now speak. For they so plainly fix the Ministerial Offices, and make them such, appropriate and Authoritative Acts, as that none but the duly ordered can be blameless, and undertake them.  
But besides all this, if according to some men's Fancies, Abilities be all that is requisite to make a Clergyman; than it is but prudent and reasonable to make due enquiry into those Abilities, and to be duly informed of their Nature and Reality. Now, what Abilities soever any man can pretend unto, must either be Infused or Acquired. If men assume unto themselves the Priest's Office, merely upon the pretence of Infused Abilities, or Extraordinary Gifts; than it is just to put them upon the proving such pretences by that sort of Testimony which was ever required in such a case: And to make them show their Extraordinary Gifts, by Extraordinary Works: For if these pretenders are to be credited upon their own bare word, how easily will it then be for every bold, facing, confident Fellow, to rub his Forehead, to pretend to Extraordinary Gifts and Abilities, and so cousin the World, belly the Holy Ghost, (from whom all such real Gifts do come) and consequently to destroy all Order in the Church.  
But if these Abilities are acquired, be they never so excellent, yet they must undergo Trial and Examination, lest they should be but fanciful and presumptuous; and when found in the greatest perfection whereof they are capable, yet they can of themselves no more make a Clergyman, than a Judge of Assizes, or any Secular Magistrate; which is a Power conferred upon Abilities.  
The next thing which ought herein soberly to be considered, is the Charge undertaken by the Clergy; which all acknowledge to be no less than the Cure of Souls. For we cannot suppose the great Shepherd of the Sheep who loved them so well as to lay down his life for them, would after his departure, leave them to wander up and down, without any to guide or feed them. But that upon his own Decease he committed them to a chosen Clergy, at whose hands he at last will exact an account of their souls. And this his Care we find instanced in that strict command he laid upon Peter to feed his Sheep and Lambs. Which the Apostle faithfully executed himself, and exhorted his fellow Ministers to do the like, 1 Pet. 5.1, 2. Now if those who are so forward to take upon them the Ministerial Office, would maturely revolve that it brings with it a Charge of Souls, of which one day they must give an account; this might perhaps not a little cool their heat: and the due apprehension of the weightiness of the burden, would allay the presumption of their Abilities. Nor will it less deserve their Consideration, that if all have a Right to the Ministry, then have all a Right to be maintained by it, which St. Paul proves by the Law of Moses, forbidding to muzzle the Ox that treads out the Corn; by the Law of Natural Reason, allowing unto the Ploughman, and Thresher, the hopes of receiving the due Fruits of their Labour, and Rewards of their Pains: and he concludes that upon terms of common Equity, they who labour for the good of others in things Spiritual, aught in reason to be rewarded and maintained by those for whom they labour. And as the Priests under the Law, lived of the things of the Temple, and were allowed for their attendance upon the Altar, a Portion of the Sacrifices which there they offered; even so the Lord who hath the free disposal of all men's Estates, hath given an Assignment to those that Preach the Gospel, of so much out of their Auditor's Substance, as may decently maintain them. And therefore according to the Apostles arguing, we must deal worse with the Clergy, than with our Oxen, Ploughmen, and Thresher's, and violate the Laws of God, Nature and Reason, if we deny them a Right to be maintained by the Ministry, to whom we grant a Right to discharge it. And that double honour allotted to the Elders who labour well in the Word and Doctrine, is understood by some, of Respect and Maintenance, and by all, of an ample allowance, 1 Tim. 5.17. And this is an Argument which will make men at least so provident, as not to admit more to be Preachers, than they are willing and able to maintain. And we must own it for a singular piece of bounteous Wisdom in the Almighty, to settle a subsistence for the Clergy, that without the Interruption of Worldly Cares they might attend to Reading, Exhortation and Doctrine. And when God left out Levi in the Division of the Land, it was highly to his advantage, for in stead of a Twelfth part God appointed him a Tenth, and that too upon such terms, as made his Portion much more considerable than any of his brethren's. And by this allowance the Priests were not only freed from the distracting troubles of the World, but also enabled to the obliging Offices of Charity and Almsdeeds; and not only apt to teach, but also given to Hospitality. Which are still loudly called for at the hands of the Clergy, even by those who grudge them those Revenues, without which they will be able to do neither. But I leave this, to return to our men of great Abilities; whom I hearty request, to employ their parts in helping the weaker brethren, by the Methods of Peace, Submission, and Charity: but if nothing will serve them but the Offices of the Priesthood; and that either through Envious Faction, or mistaken Zeal, they will be fingering the Hallowed Censor and the Holy Fire, I then leave them to the Consideration of their Ancestors, Corah and Vzziah, for Instruction or Affrightment.  
In the last place, I would gladly have those who would have all without distinction to perform the Offices of the Clergy, to consider the many inconveniencies which will unavoidably befall both Church and State, Religious and Civil Government from such an Enormous Principle.  
First, As to the Church and Religion, the liberty of letting men, presumptuous of their Abilities, to take upon them to become Teachers, will prove the ready way to make even Preaching itself, which some account the All of Religion, to become weak and Contemptible; by being exposed to all the incongruities, follies, dotages, and impostures of the Ignorant and Confident, and of the Crafty and Deceitful: and make the Scripture itself, the foundation and rule of Religion, hourly liable to such freakish and wild Expositions, as will make it most unlike itself, and least able to be that for which it was designed: Even a complete Rule of Faith and Conversation, Truth and Holiness. And that there is more than a possibility of what I speak, those have sufficiently informed us who have expounded Scripture out of its Senses, and have so Commented the Laws thereof till they have in them no manner of Obligation. Who have made the Creation of the World an Allegory, the Redemption of Man a Metaphor, and Heaven and Hell but a Trope. And if we were to trace all the Heresies from the time of Simon Magus down to our own, we shall find them to have risen from making God's Word to speak according to the Interest and Passion of such men, as had once got into their hands the liberty of teaching the people. Men have generally heard of julian's contrivance to ruin Christianity, and that it was a granting all the Sects thereof a liberty of Assembling when they pleased, and teaching what they would.  quisque nullo vetante Religioni suae serviret intrepidus, (Ammianus Marcellinus Lib. 22.) to give every one, who pleased, a liberty to promote their own opinions, & serve the Interest of their Sect. Now it cannot be hoped that where Religion is settled in the greatest Purity and Truth, it should there continue long in that State, if every one without danger of punishment may falsify and corrupt it. And how this will be prevented where all that please may preach, I am not yet able to imagine.  
And as this Indiscrimination of Teachers will thus expose Religion to perpetual Corruptions; so will it have but little better influence upon the peace and safety of the State. For when every one hath a liberty to Teach what and whom he pleaseth, we may conclude from the natural Pride of men, they will desire to raise a Sect and become Head of a Party. Over whose Consciences when they have once got a competent Power, it will not be long till they will have both their persons and fortunes at their Devotion. And their Gathered Churches will be soon trained into an Army, there being no fit materials of New Troops, than New Proselytes. Who being employed in the first warmth and briskness of their Zeal, will not stick at any Attempt tending to the Advancement of their Way; and to the removal of whatsoever obstructs their design. And though the pretence of all this be Conscience and Zeal for the Lord, the Removal of Abuses, and The public Welfare; Yet every Malc-content will help to increase the Cry, and all the Sons of Ambition, Covetousness, Envy and Revenge, will empty themselves into the Faction. And those who least Care for Religion, will yet make it their pretext to ruin that which is Established, and therewith the State. The sad truth of which Observation dear-bought experience doth every where attest.  
Now, if this levelling of the Clergy, by granting to every one that lists leave to invade their Office, will inevitably prove fatal both to Religion and Government, Church and State; it will then be the best Policy and most certain interest to maintain the Priesthood in its primitive Esteem. And seeing too that the Calling of the Clergy is of Divine Authority, it must needs render all pretences of contemning it upon the Account of its Original, Atheistical and Blasphemous; and all Usurpation thereof, Sacrilegious and Profane.  
And having in the antecedent Discourse offered at something of Apologetic in behalf of the Clergy in General, by proving the Divine Authority, and Catholic Esteem, of their Calling: So the succeeding Sheets design a more particular Apology for the present Clergy of this Church. Which may be plainliest done by answering the spurious, and setting down the real occasions and grounds of their Contempt.   

CHAP. VIII. How the Clergy in all Ages have undergone Contempt: The Character of their Contemners, etc.  
BEfore we inquire into the Pretences which are commonly brought for the Contempt we speak of, it will be expedient to consider, that the despising of the Clergy has been the unhappy carriage of other Ages as well as our own. Which is a thing so deplorably manifest, that we need not much insist, either upon its proof or declaration. For if we soberly consult the Oracles of God, they will yield us undeniable attestations, that to Contemn the Stewards of Mysteries, is a disease so Epidemical in respect of time, that it may seem to have been entailed upon the several Generations of Mankind, as Gehazi's Leprosy was upon his Children. For if we begin with Enoch, who was but the Seventh from Adam, and the first Clergy the Scripture mentions, though he was one, whose upright Conversation obviated all Exceptions, as Walking with God and pleasing him; and one who became an Example of Religiousness to all Generations: Yet for all this, he in his own Person met with Obloquy and hard Speeches, and prophesied of men who would so treat the Clergy until the Consummation of all things. Upon whom God at last shall send his Holy Myriads, infinite Armies of Angels to take Vengeance.  
Nor did it far better herein with Noah, notwithstanding that he also Walked with God and pleased him, and was a pledge of the World, and a preacher of Righteousness: And so wanted nothing to recommend him to the respect and reverence of his Age. Yet for many years he was so far despised, that none took notice of his Sermons, unless to deride and pervert them. For we read not of any who were reclaimed by his preaching, but that all remained in as much carnal Supineness, obstinacy and disobedience, as if Noah had never told them of their imminent danger and destruction by a deluge; and by his building of an Ark, given them a sensible demonstration of what he foretold. For they eaten and drank, and followed their old trade of taking strange Women to their Wives, and regarded not till the Flood came and swept them all away. If I might here insert Moses among the Priests, because he was sent from God to preach deliverance to Israel, we shall find him every where vilified and contemned. The first Essay of his Message was entertained with a petulant questioning of his Authority; Who made thee a Judge over us? And through the whole Sacred Legend of his Life, we find him continually opposed and spoke against by Conjurers, factious and gainsaying Zealots, and the humoursome and uncertain multitude. And as to the first Highpriest, the behaviour of Corah and his adherents toward him, is a sufficient testimony and illustration in this case.  
And letting pass the Ancient Patriarches, who had no part of their life free from Contumelies and Reproaches; if we look into the times of the Prophets, we may learn the Lot of them all, from that of Jeremy, who was mocked, jeered, and drolled upon, merely for being a Prophet of the Lord. But we need not fasten upon Particulars, because we find by the general account given of the Prophet's sufferings, that they were no less than cruel Mockings & Scourge, Bands and Imprisonments, and the most exquisite kinds of Martyrdoms; being destitute, afflicted and tormented.  
Nor were the Clergy better dealt with in the times of the Gospel: For in the years of its greatest efficacy, when the Apostles preached it with the purest zeal, noblest industry, wisest courage, and in the true Evidence and Demonstration of the Spirit, they were traduced for the vilest Offenders, and accounted no better than the offscouring & Laughing-games, Catharmata ac Ludibria (as a Modern Apologist) of the whole World. We find one of them stoned to death by those, who were not able to resist the Wisdom and the Spirit by which he spoke. At one place a Sorcerer, at another a Mechanic, and at a third a sect of Restless fanatics revile St. Paul. At Ephesus the Tradesmen impeach him, in Asia a sort of vile Apostates utterly deny his power; and we cannot be ignorant, how Reverendly the Apostle was treated by the Virtuosos at Athens, when they called him (Spermologus) an empty, idle, talkative fellow.  
But the one example of our Saviour ought to supersede all other in this Concern, who was despised and rejected of men, and not esteemed of in the World; whose kindred said he was beside himself, and many said he had a Devil and was mad: who by some was called Enchanter, Sorcerer, and by others Samaritan, Beelzebub, Glutton, Drunkard: And to accomplish their slander of his Credit, they unjustly Scourged and most Cruelly Crucified his Person, and put him to open shame. And to leave them without any colour of reply, they acted all this Villainy against Christ, when he was preaching the Glorious Gospel of Salvation; and therein laying down such rules of Life, as were more enlightening of the mind, more advancing of humane Nature, and more directly tending to the Introduction and Settlement of Piety, Justice, and , among men, than was contained either in the Law of Moses, or the Institutions of Philosophers.  
Now if the Prophets, Apostles, and Our Lord himself, were vexed and interrupted with Rebukes, Revile, Despites, Contumelies, etc. whilst they pressed the World to believe and practise the Truth; it is then abundantly clear, that the Contempt of the Clergy is no new Invention, nor to be wondered at as the Monster of the present Age; but that it hath ever been the practice of Unreasonable men. For there is no place or time to be met with, since the planting or growth of Religion, wherein its Ministers have not by some been contemptuously entreated. And we have no great hopes to meet herein with amendment, who live in those latter days, in which St. Peter, St. Paul, and St. Judas, with one mouth assure us; that there should not only be a departure from the Faith, but also Scoffers and Cruel Mockers, both of the Gospel and its Ministers; and a Race of  men who would make the Gospel itself matter of Obloquy and Shame to those who preach it. Of which sort were those Miscreants, who put St. Paul upon the Apology: I am not ashamed of the Gospel of Christ: for it is the power of God unto Salvation, to every one that believeth, to the Jew first, and also to the Greek.  
And therefore the present Clergy ought not to repine or murmur to see themselves so badly dealt with by the World, when they shall be so far recollected as to consider, that after the same manner it hath also dealt with the Prophets, Apostles, and Christ himself. And it is enough for the Disciple that he be as his Master, and the Servant as his Lord: If they have called the Master of the house Beelzebub, how much more shall they call those of his Household? The most that a Disciple or Servant can aspire to, is to come to his Master's perfection. Whom if the World has reviled under the most hateful and ignominious Titles, it is but Reason for his Ministers to expect to be proportionably dealt with, in their respective Orders and Places. And as Christ exhorted his first Clergy not to despond or be terrified by any thing should befall them, but on the contrary to be Courageous and Undaunted in their Ministry: So the Regular Clergy of our own Church, ought not to let their present contempt damp their Spirits, depress their Courage, dishearten their industry, or weaken their hands in the Work of the Lord. For duly considered, this doth altogether oblige them to a more signal care, that through this Cloud of Ignominy and Contempt, their innocency may break forth as the Light, and their just dealing as the Noonday. And with a greater zeal they should now assert the Sacredness and Honour of their Calling, against the Affronts and Prejudices of an unpropitious and gainsaying World.  
'Tis true, the contempt we speak of is able to vie Antiquity with the best things; but the Persons that now use it have no more cause to glory in this Antiquity, than in murder and lying, which are no less Ancient than the Old Serpent. Nor will they have greater Reason to vindicate themselves upon the Quality of their Predecessors; when they shall see them to have been persons of Corrupt Judgements; Factious, Schismatical, and Apostates. Men of the greatest Vices, and basest Interests; of the worst Principles and most ill-governed Passions; Rash, Inconsiderate and foolish in the Things of God. Raging Waves of the Sea, foaming out their own shame. The rest of whose Character may be made out of St. Judas; one main end of whose Epistle was to acquaint the World what kind of persons those are who Speak evil of Dignities, or deal contumeliously with the Clergy. And St. Peter speaking of the same Subject, describes the Contemners to be a bold, insolent sort of men, 2 Pet. 2.10, etc.   

CHAP. IX. A Survey of the pretences for the Contempt of the Clergy: First want of Example.  
THe first Pretence which with greatest speciousness and plausibility, is brought to adjust the contempt of the Clergy, is the faultiness of their carriage. For this being once surmised, we quickly find them reflected upon, with a Physician Cure thyself; pluck the Beam out of thine own eye; thou that teachest others, why dost thou not teach thy ? Thou that sayest another shall not steal, dost thou commit Sacrilege? Turpe est Doctori, etc. Such as these are the usual Topics whence Contempt is poured upon the Clergy in general, especially by those who by an Uncharitable Synecdoche impute unto all the failures of a very few: making the whole twelve to be unfaithful, because one of them betrayed his Master. And yet were this accusation as true, as it is manifestly otherwise; and that the Clergy were as ill-governed men as those usually are who despise them: Yet those who reflect men's bad examples (when they may possibly happen) to the prejudice of their Calling, seem either not rightly to understand, or not duly to consider what that is, which with so much noise they make use of.  
For if they did either clearly apprehend, or maturely weigh, the nature and importance of Examples, they would certainly confess, that the Bad are utterly to be avoided, and the Good ●ever to be made the Rule and measure of our Actions. but that the best Examples are chief to be looked upon, as helps and furtherances, Spurs and Incentives to well-doing. And that when we grow dull and unactive, flat and drowsy in our duties, we may rouse and awaken ourselves to a greater Vigour and Fervency, by reflecting upon the Zeal and Industry of others. 'Tis true, Example is a very short and plain way of Instruction; but it is true also, that as our actions at the last shall be Examined, Tried, and Sentenced, so they are now to be Directed, only by Divine precept. He therefore justly incurs the imputation of obeying Man rather than God, who in this case follows Example and not the Cammandment. Those who upon this account assault the Clergy with no less clamour, than I am afraid ill-will; seem not always to be men of so much justice and ingenuity, as to afford that good example, they so loudly call for. Notwithstanding that every one from the Spade to the Sceptre, are as much obliged to an Exemplary Conversation, as those of the Priesthood. For as to the influence of Examples it is proportionably the same in all Ranks of Men, and at the great impartial Audit accounts thereof, will undoubtedly be exacted without respect of Persons; and the people as strictly reckoned with as the Priests. The quality of Persons can make no Alteration in the Nature of things, nor render that a Vice or Virtue in one man which is none in another. And when men of any Rank or Condition, high or low, become defective in that Exemplariness of Life, which the quality and relation wherein they stand, require from them; then I conceive that all those Coals may be heaped upon their heads, which with so great impetuousness are cast upon the Clergies.  
It will also highly import those who Contemn the Clergy upon the account we now speak of, to be soberly careful lest by giving too much to their personal concernments, they make not the power and efficacy of God's Ordinances to depend upon the Holiness of those who dispense them. And if in some measure men were not tainted with this Error, they would fix their eyes upon God and his Institution, and look upon the Ministers of his Word and Sacraments, etc. as the Greek Church did (in the Euchologue already mentioned:) wherein she praiseth God, that of his infinite Condescension he hath given them Masters and Teachers, not only of the same Nature and like infirmities with themselves, but also of like guilt and under the same Condemnation. And we have no small obligation to be truly thankful to the Almighty, that he hath placed in the Ministry of the Glorious Gospel, such to offer Spiritual Oblations and Sacrifices in behalf of the people, as have a sense of their Infirmities; and who in themselves know the burden and subtlety of sin. To whom our Access might be the more free and easy, and whom we are to value according to their Office and Employment. For who is Paul, or who is Apollo's, but Ministers by whom we believe? Even as God gave to every man. Paul may plant, and Apollo's Water: but neither is he that planteth any thing, neither he that watereth; but God that giveth the Increase. If the eloquent Apollo's, or learned Paul, live the holy lessons they teach, it is their Crown & Praise; and likewise of great moment to the people, who out of weakness and infirmity, are hardly brought to believe the truth of that Doctrine, which is not attested by the Example and Practice of those who preach it. But still the water is the same, and as full of cooling and refreshment, whether the Pipe be of Lead or Gold that conveys it. The Jewel suffers no diminution in its real worth or value, because it is lodged in a wooden Casket. And the Gospel of Christ is still the power of God unto Salvation to every one that believeth, though never so great unworthiness attend their Persons who declare it.  
It fares with Christ's Ambassadors, as with those of Earthly Princes, whose deportment, though it sink below their Character; yet that doth no way evacuate the power of their Commission, or render ineffectual what according to their Master's Order they transact in his Name. And that this is the plain Case of the Clergy, we may learn from the Blessed Author of Christianity, in Mat. 23.2, 3. And if God, whose ways are past finding out, should set over us as Bad Guides as those our Saviour there speaks of; men who live not at all according to their own Prescriptions: yet we are to respect their Office and Doctrine, and not their Actions and Manners; to observe and do what they teach, but not to do after their works: and to laud and praise God, that he hath so far considered the frailties of men, and worth of his own Ordinances, as not to tie the Efficacy thereof to anything in their Dispenser's, but to his own Institution. St. Augustin (in his Prologue to his Books of Christian Doctrine) observes, that Paul, though at first he was instructed by Advice from Heaven, was afterwards sent to a Man to receive the Sacraments, and to be joined to the Church: And that though 〈◊〉 Angel declared the approbation of Cornelius' prayers and Alms-deeds; yet he was not to rest there, but to send to Peter, both to receive Baptism from him, and to be instructed what he was to believe, Hope and Love. If all things should have been transacted by. Angels, how mean and abject would this have rendered the Condition of men! Or, if God should not vouchsafe to speak to Men by Men, how could that be true, that Man is the Temple of God (1 Cor. 3.) seeing Responses are not given out of that Temple, but that all man's instruction should immediately sound from Heaven? Charity which doth bind men with the Bond of Unity, and as it were mix and blend minds together, would have no occasion or opportunity for this excellent work, if there were nothing that one man might learn of another, but that all were to be done by Angels. And the same Father justly makes it a singular Act of Divine Wisdom, to send the Eunuch to Philip, or appoint men and not Angels to instruct the Church, to constitute Teachers of our own Passions, and to dispense this heavenly treasure out of Earthen Vessels; that the whole excellency of the power might be of God. But to proceed: Grant that the Clergy were as faulty in their Conversation as we are willing to represent them, yet this may move us to reflect upon ourselves, and to consider, whether it may not be our own fault, that our Spiritual Guides are so faulty; and that if we are fallen under the inconvenience of bad Shepherds, whether it is not because we deserve no better. For when God told Israel that he would give them Pastors according to his own mind, who should feed them with knowledge and understanding, if they would cease to be disobedient Children, and turn from the evil of their ways, Jer. 3.13. He plainly showed, that the way to have faultless Teachers, was to reform ourselves; and to endeavour to deserve better at God's Hand, if in this Case he deals strictly with us. However we cannot but surcease to contemn our Pastors upon the account of their failings, unless that we are either innocent ourselves, or being guilty can be content to be despised upon that Score.  
But yet seeing that a worse Use is made of the Clergies, than of any other men's irregularities; and that we are generally prone to follow them in the steps that are foulest: And seeing that there is a Set of Men who are not only curious to Observe, but greedy to suck up the very dregs of their actions; and who strive to imitate their Spiritual Guides, as the Greeks did their Orators and Philosophers, only in their Weaknesses and Imperfections: Seeing likewise that men are apt to make choice of the worst part of the Example, and to take more notice of one single miscarriage, than of a thousand good actions: And what is yet more deplorable, seeing that contrary to all sobriety & duty, not a few are forward to expose the Nakedness of their Fathers; and contrary to all equity and justice, (as in the Case of Eli's Sons) to abhor the service of God, for the faults of the Priest: After these considerations, I cannot be so blinded with affection to the men I speak of, as not to think it their bounden duty to give all diligence to show themselves patterns of good works, Incorruptness, Gravity, and Sincerity, and to be Examples in Word, in Conversation, in Charity, in Faith, in Purity. That in so doing they may both save themselves, and them that hear them. And at the same time make those ashamed, who speak against them, as having no evil to say of them, or lay to their Charge. And as for those (as doubtless some there may be) who do otherwise, I would (in the sense and Language of the Holy Ghost) they were even cut off. But as for mine own part, when I see him that binds up my wounds to be careless of his own; that he walks in darkness, by whose Candle I am enlightened; or that he becomes a Castaway, who is the Instrument of my Salvation; I will pity his Condition, and use his Ministry as God has appointed: leaving him to receive as he deserves, and to stand or fall to his own Master. For I dare not reproach the hand, be it never so Leprous, by which I am helped to Cleansing: nor insult over their wander, by whose directions I walk aright. And though the miscarriages of my Guide be never so heinous, I shall neither answer nor be punished for them, if I have no way contributed to their Commission.   

CHAP. X. A Survey of the Pretences of the Contempt of the Clergy: Secondly, Idleness.  
WHat has been spoken in the Antecedent Chapter, may both help to rectify a common and usual mistake concerning Examples in general; and also suggest a little more Sobriety to those who so eagerly manage the supposed want thereof in the Clergy, to their irreparable Disparagement. Because it lets them see how that every tittle of their Argument may recoil upon themselves. And how we all (Caeteris paribus) are as much obliged to an Exemplary Conversation, and wanting it are as much to be blamed, as those from whom we so rigorously exact it.  
But because we are herein to deal with men, who usually esteem all serious consideration mere dulness and drudgery; it cannot be hoped that what has been spoken should prove much Operative upon them; or, that if it should happen that the Contemners should be so far moved with what has been said, as to quit this first pretence of their Contempt; yet their great desire to finish what they have begun, will quickly furnish them with other Pretences. And here it will be easy to suppose them assaulting the Credit of the Clergy with the old accusation of Idleness. Which I confess is a vice of so debasing a quality, that it may justly lessen the Reputation of any man who therewith is infected. And it is likewise so inconsistent with the Work (or Office) of the Ministry, that I am persuaded there is none of that Calling, can thereof be guilty; or at least not to that degree, which a Maligning World would render them.  
For if we may suppose the present Clergy to be men of so much understanding as to know the Nature of Idleness and Industry: That according to a Prophet of their own, There is nothing more troublesome to a good mind, than to do nothing. That Idleness is no less devoid of comfort than of profit. While both are the gen●●n incomes of Industry. That besides the furtherance of their Estate, the mind doth both delight and better itself by Exercise. That it fares with most as with the man after Gods own heart, whom no temptation durst assail, while he was taken up with business of importance, and the public Cares of State, etc. When this and infinite more, becomes the matter of a Clergyman's thoughts (or indeed of any) he cannot but have all Idleness and Sloth not only under a jealous but a detestable aspect.  
And yet its sordid Nature doth not render it fit for our avoidance than its Consequences; which though to all are very pernicious, yet to none more than to the Clergy. As may be collected from those fearful Comminations so frequently denounced against such Pastors, as through their Idleness destroy and scatter the Sheep of God's Pasture. To whom the Lord saith expressly: I will visit you for the wickedness of your works, and the Remnant of my Sheep will I gather together, and bring them to their Folds, and I will set up Shepherds over them that will feed them. And the threatening reaches all those Shepherds, who take more care to feed themselves than the Flocks: who eat the Fat, and Cloth themselves with the Wool, but look not to the strengthening of the weak, the healing of the sick; to bind up the broken, to bring home again that which was driven away, and to inquire after that which was lost. All which Sheep the Lord hath sworn to require at the hands of such careless Shepherds. As may be seen in Jer. 23. and Ezek. 34. A great part of which Chapters was inspired to this purpose. To this may be added St. Paul's advice to the Asian Clergy, Act. 20.28. Take heed to yourselves and to all the Flock over which the Holy Ghost hath made you Overseers, to feed the Church of God, which he hath purchased with his own blood. And 2 Tim. 4.1. I charge thee before God and the Lord Jesus Christ, who shall judge the quick and the dead, when he appears in his Kingdom: Preach the word, be instant in season, out of season, reprove, rebuke, exhort with all lenity and diligent instruction. Now, if it be safe for us to presume the Clergy both to read and weigh those dreadful Menaces, so frequently uttered from God, by the mouths of his Prophets, against Sloth and Carelessness in his Messengers; or those many earnest Exhortations of the Holy Apostles for its prevention and amendment; we may Charitably conclude, that they will not dare to take part therewith, not only for fear of man's Contempt, but the consuming Wrath of God.  
And if we may further presume, that there is so much understanding yet left in the Clergy, as to enable them to apprehend the greatness of their Task, and how it is no less than to raise up the fallen Kingdom of Christ, and to demolish that of Satan, etc. and how that the fruits of so doing are no meaner, than the saving of their own souls, and theirs too of whom they have taken the charge, and one day must give an account. If we may yet further presume, that the Clergy do in some tolerable manner comprehend the importance of those several Titles, with which the Holy Ghost hath invested them; and how that they are as so many Memorials and Monitors of Labour, Diligence and Care. In short: if we may presume the Clergy, like other men, to wear their eyes in their heads, and apprehend and consider such obvious and plain things as we now speak; it may be hoped, upon the stock of common ingenuity, that they will never suffer themselves to run to moss, or let God's House drop through by reason of the Idleness of their hands; or endure to see the Flocks depending upon their feeding, to grow cold in their zeal, drooping in their Courage, fainting in their Spiritual Strength, and enfeebled in all their Graces. And all this to please a Vice which is unmanly in itself, foully derogatory to the honour of their Calling, contradictory of their Titles, and in Them of more dreadful Consequences, than it can possibly be in any Other.  
In the last place, if we may suppose the Clergy to remember, and make conscience of that promise of Faithful diligence which they made to God and the Church, when they were received into Holy Orders; this alone will be sucffiient effectually to bind them to bend their whole Endeavours, without fraud or Sophistication, to the due discharge of their Office. Being well assured that small benefit will accrue to the Church from their Abilities, if they be not Faithful. For the Clergy cannot be ignorant that their Sufficiency without Endeavours to do that good which their Place requires, is no better than wrapping the Talon in a Napkin. Industry with lesser Parts is more serviceable to Religion, than great Learning without it. And an Idle, is little better than a Blind Guide. And being persuaded that these things are the matter of the Clergies serious meditation, I cannot imagine they should ever be guilty of that Idleness which so malapertly is laid at their door. But I am rather induced to believe that that which in them bears this Odious Name, is nothing else but the regular performance of their duty: partly occasioned by their Carriage, who prefer the pleasing of some men's Caprices before the observation of their Rule. In which rank it may be no great iniquity to place all those, who make all other parts of the Church tributary to the Pulpit. By which they have occasioned a Capricious sort of people to conclude all Public Service to be preaching, and to esteem all those to be dumb dogs, who open not as often as they please, and in a sense different to the Apostles, preach the Word in Season and out of Season. But as for mine own Part, when I observe our Clergy to pray, preach and Catechise as the Church enjoins and directs them: when I see them careful to sort and feed their Flocks according to their Age and Condition, giving to every one his portion in due season, and with fidelity, prudence and industry, observing the Rules of their Sacred Function; I cannot but think those men to be forsaken both of all justice and ingenuity, who now contemn them upon the score of Idleness. But if there be any who are herein delinquent; it were more justice and generosity to give a Catalogue of such Drones to those who have an undoubted Power to make them Labour, or Vnhive them: And that the Righteous be not as the Wicked.   

CHAP. XI. A view of the Pretences of the Contempt of the Clergy: Thirdly of Pride.  
I Shall not here attempt any Philosophical Discourse either of the Nature or Causes of Pride. All that concerns our present Enquiry falls under either the contrariety that it bears to the practice and command of Christ, or the danger and odiousness thereof in his Ministers.  
And as to the first of these, it is so apparent in the Holy Gospel, that none thereof can be ignorant who is not an Utter stranger to that inspired System of Christianity. For we plainly find therein, how the Blessed Author of Our Faith shows favour to none but the humble, nor will admit any to be of his retinue, who has not first learned of him to be Meek and Lowly. And Christ speaking of that Prelation and Government which was to be in his Church, he sufficiently intimated that he would not have it to be like that of the World. That is, not a Government whose Dominion is Despotic; the Coercion imperious; the Laws externally Compulsory; and the Titles big and swelling. But on the contrary he hath insinuated how that he would have the Government of his Church to be paternal and persuasive, and the Laws to be full of Admonition, and the Titles of the Governors to be significative of Affection and Labour, of burden and humility: and the Highest Dignity, a meek Ministration, and a Laborious Employment. And when the Apostles fell into an Ambitious quarrelling which of them should be greatest, Christ checked their Pride, and gave them this Everlasting Rule of Clerical deportment; He that will be Greatest among you, let him be your servant. And we need come no nearer to discover the Odiousness of Pride in Christ's Ministers, seeing both by his Example and Precept he hath thus recommended to them the clear contrary. And certainly Christ would have those who for their Greater Dignities in the Church are styled Stars, and Angels, to imitate the one, by appearing less for their greater Height; and the other, who though Peers of Heaven, yet approve themselves Ministering Spirits to the poorest of God's Servants upon Earth.  
And the same Rule of Clerical Deportment, laid down by our Blessed Saviour, is no very dark intimation, that the Clergy are in danger to fall into this sin. And we want not reason to be hereof suspicious, when we consider that Pride being an internal Vice, is apt to make impression upon those Notions and Speculations of the mind, wherein the Office of the Clergy renders them more egregiously Conversant. For as Pride took up its first seat in a Spiritual Being, so it hath ever since acted with greatest vigour in Spiritual Concernments, and been most liable to Spiritual Persons. In whom it can never happen without working a less mischief than Strife and Contention. And indeed it seems impossible to be otherwise, seeing Pride naturally exacts itself above Competition, and superadds disdain and revenge to actuate its other Motions. As was seen in his Case, who being denied a Bishopric sought to be revenged upon Episcopacy. And as Solomon's Arraignment of Pride for the Mother of Contention, is true in the General; so it is more especially true of those Contentions, wherewith the Church in any Age hath been afflicted: There being none to be met with wherein Pride, under several appearances, hath not been a principal Actor. And without all further Enlargement, I am sufficiently inclined to believe, upon the account of what is now suggested, that there is no Clergyman will venture to give the least Entertainment to a sin, which is fraught with so much mischief. For how tolerable soever this Vice may seem in men of another Character; yet it can never hope for any good Construction in their Carriage, who are his Ministers, among whose wonderful works none was more Stupendious than his own Humility.  
And therefore that which most commonly and with greatest assurance, some men call Pride in the Clergy, seems to be nothing else, but a keeping themselves from those Promiscuous Familiarities, which experience and reason tell them, are apt to be attended with Contempt and Disrespect.  
Now, if upon their Separation to the Work of the Ministry, the Clergy betake themselves to a Reverend and Pious Reservation, as men professing Retirement from the World above others; if out of a Conscientious apprehension that an undifferenced Conversation with the Laity (of what Rank soever) is altogether contrary to the Calling of the Clergy; if out of fear that a too free Communion with the people will lessen their Authority, and rebate the force of their Instructions and Reproofs, when there is most need to deliver them with the greatest Vigour and Power; if foreseeing that this Communion (I now speak of) may engage them if not to commit, yet often to connive at those things, which they ought altogether to rebuke; and that it is one Engine to break down that Veneration, which is the Fence to their Function against all Popular Rudeness and Encroachments: if some (I say) of these Considerations, or all in Consort, shall justly move the Clergy to such a Religious distance and Retirement from the Conversations of the World, as the Inconsiderate may call Pride; they ought with great satisfaction to bear the imputation, and to account it their Crown to be contemned upon this Score. Especially when they shall consider that their Carriage herein is agreeable to the Canons, Constitutions and decrees of the Ancient Church, and to the Canons and Injunctions of our own; and no way clashing with the Rules of a prudent and Charitable Conduct. As to our own Church, She commands all Ecclesiastical Persons, not to resort to any Taverns or Alehouses, for any other cause, than for their honest necessities. And that after their Meals they shall not give themselves to Drinking or Riot, nor spend their time idly by day or night, at Dice, Cards, or Tables, or any unlawful game. But at all times, as they shall have leisure, to hear or read some part of the Holy Scriptures, or employ themselves with some other honest Study or Exercise. Always doing the things which appertain to honesty, and the Profit of the Commonwealth. Ever having in their mind, that they ought to excel all others in purity of life, and to be Examples to the people to live well and Christianly. And there was also a time when the Clergy of this Nation was forbid to keep Hounds, Accipitres & Falcones, etc. And as concerning the mind of the Ancient Church in this particular, it is sufficiently apparent in those Canons, which forbidden the Clergy secular Sports and Recreations; and all such Correspondencies, Entertainments, and Familiarities with the Laity, as were not the Product of their Office. And this was done not out of any supercilious moroseness to restrain, but out of a wary foresight to revere the Clergy. To whose profession they saw nothing was more contrary than a too great indifferency of conversing with the people whom they were to instruct. With whom they must not hope long to enjoy that Credit and Reverence (due to their Order,) which is founded upon the Gravity, Abstinence, Sobriety and Reservation of their Persons, if they licence themselves that secular Freedom which we now plead against. I have observed a Numerous Clergy in the Roman, and not a few in our own Church, though of no greater Parts or Virtues than others, to have secured to themselves a great share of Veneration, chief upon the account of a cautious Retreat from the Usages and Liberties of the Many.   

CHAP. XII. A Survey of the pretences of the Contempt of the Clergy: Fourthly of Covetousness.  
THE last Pretence of the Contempt of the Clergy, which we shall take notice of in this discourse, is their Covetousness. And this imputation usually ariseth from a prejudiced consideration of the Clergies carriage, First, in looking after the Incomes which are appointed for their maintenance. Secondly in the frugal management of those Incomes. And lastly, in their seeking after Preferments.  
And first, those who Contemn the Clergy for Covetousness, because they are diligent and careful to look after the things which are allotted for their subsistence, may manage the same Argument with as much Justice, though perhaps not so much speciousness, against all those who are studious to reap the due fruits and benefits of their Places, and Professions; though they have not (all things considered) so great an obligation for so doing, as the Clergy. Whom we must needs confess to be the Stewards of God's Patrimony, as well as of his Mysteries: and that in both it is required of them to be found faithful. To which attribute they will have but small reason to entitle themselves, unless they be exactly vigilant to preserve those deuce, rights and profits, which the Laws of God and the Land, have made accrue to the Church, and not to suffer that to be cunningly embezel'd, unjustly defalked or Alienated, which the Bounty and Religion of pious Ancestors devoted to the support and maintenance of the most Holy Worship. And if the Clergy shall be thought covetous because by just and amicable Methods they are diligent in the preservation of that wherewith they are entrusted: and that out of a due sense that the burden of Sacrilege is already too heavy upon the Nation, they labour to prevent its growing heavier, by saving men from that most execrable sin, from which none can be free who endeavour to defraud the Church, and which not a few are ready to do, if not studiously prevented. Now, if this be the Case of the Clergies Covetousness in the first instance thereof, let it be left to him That judgeth righteous judgement.  
Nor can they with any better colour brand, As Covetous, the Clergies wary and frugal management of their incomes, so long as they are merciful to their power; and that their Alms are cheerful, and their hospitality charitable; though they never meddle with those secular Entertainments, and expensive Correspondencies, to which the occasions of their Office and expressions of Charity do neither oblige nor invite them. And if the Clergy according to the best and Ancientest Canons, secure the interest of the poor in the goods of the Church, reserving unto themselves only such a portion thereof, as may suffice for their own sober maintenance, and to make honest provision for their Families, and not tenaciously to hoard them up for no better purposes than either to gratify a covetous humour, or to furnish out a Worldly pomp and parade: or what is not much better, to enrich a Relation, that in the next Age if not sooner, will Contemn their Extraction, and vilify the Function, by which they were raised. But on the contrary, if the Clergy are conscientiously careful not to dissipate the Spiritual Patrimony in any needless profusions, idle curiosities, unclerical splendour, or any thing disagreeable to that Christian Austerity, and Rigour, which is ever to be expected in that Calling: But shall with a Religious providence, and Charitable Frugality, endeavour so to husband that Holypittance whereof they are not the Proprietaries but Stewards, as to be just, and Charitable; they ought upon these terms neither to be censured nor despised as Covetous. Which is an imputation never to be fastened upon any Who do justice, and love mercy. And we must think that Order of men we speak of, to be wonderfully devoid of conscience and ingenuity when they are guilty of any egregious failures in the things now mentioned. Especially when they shall perceive them to be so equitable in themselves, so answerable to the nature of their Calling, and so strictly enjoined by the laws of the Church, and so highly recommended by all the learned and pious of their own Character and Profession.  
As to the Goods of the Church, we know, they are frequently styled the Goods of the Poor; and the Ancient Church was so careful to maintain them in that state, that she allowed not a Bishop to bestow them upon their nearest Relations, further than to help them as they were indigent, lest they should be said to prey upon the Church's Incomes. I must take care (saith St. Augustin) lest the estate of the poor (which belongs to the Church of Hippo) be given to the Rich. In which matter I have hitherto quit myself well. For I have kindred which call themselves Noble, who come to me being a Bishop (one while with Menaces, and another while with Flatteries) to move me to confer something upon them because of our Relation, and yet through God's grace I do not remember that I ever enriched any of them. Enough to this purpose is to be met with in the Canons concerning Ecclesiastical Discipline, and in those Authors who have writ De Eccles. Repub. I have been told that a late Bishop of this Nation in his Epistle to Trinity-college in Cambridge, (set before his Mysteries of Christian Religion) doth impute the late Sacrilege committed in this Land to the spending of Church-means in an un-church-like manner, and that this was done by the Clergies converting them to their private uses, or otherwise misemploying them. And therefore (saith he) God justly takes them away and permits Sacrilege; we ourselves having first offended in the same kind. For certainly Church-means should have relation as well to the uses as to the persons; and a Churchman in mispending them commits Sacrilege. And I find it likewise expressly affirmed by a Divine of Singular Learning and Piety (in his just weights and measures) that for any degree or order of the Clergy to increase their Estates out of Church- goods, was in the better and purer times of Christianity, a thing which the Canons did not only prohibit, but make void. And that the Canons, from the Canon of the Apostles, to those at this day in force in the Church of Rome, disable the Clergy to dispose of church-good by Will and Testament. In the 25th Session of the Council of Trent, and in the first Chapter concerning Reformation, among many other things very worthy of remark, the Synod expressly forbids the Bishops to augment the incomes of their Kindred and Familiars with those of the Church. According to the Canons of the Apostles, prohibiting the Goods of the Church, which are Gods, to be given to Relations; but if they are poor, to deal with them as with the rest of their rank; and not to dissipate them for their sakes. Imo quàm maximè potest, eos sancta Synodus monet, ut omnem humanum hunc erga fratres, Nepotes, propinquosque carnis affectum (unde multorum malorum in Ecclesia Seminarium extat) penitus deponant. And what is said of the Bishops is also to be understood of the rest of the Clergy. 'Tis true where the Clergy (as in our own Church) are authorized to marry, the Case seems to be otherwise; and the Church as she has given them leave to marry, must also give them leave even out of her own Revenues, to make provision for their Wives and Children. But this doth not abrogate but only relax the Canons: and the married Clergy are herein to express a singular moderation; and so to provide for Wife and Children out of church-good, as not to extinguish the interest of the poor therein. For I humbly conceive that it is no small mistake in any Clergymen to imagine, that having out of the Goods of the Church soberly disposed of their Children in the World, they should also labour to raise them Estates, and strive in their own Port to equal that of the higher Laity. With whom the Canons never intended them a greater conversation than arose from the Tenor of their Function; and requires that their chiefest Hospitality should respect the relief and support of the Indigent and Necessitous.  
As to the last instance of Covetousness in the Clergy, which respects their eager hunting after Preferments and Promotions in the Church, which the best and wisest have ever esteemed a notable blemish in them, it surpasseth my abilities to vindicate, and is against my conscience to excuse. And therefore I shall deeply lament, what I cannot redress; and humbly beseech Almighty God to restore those to a better mind, who herein are guilty. And that some are guilty in this particular, seems undeniable upon that general complaint made against that multiplicity of Church-preferments wherewith not few are ever surcharged. Ridente fanatico, nec dolente Papista: Or rather indeed to the distress and injury of those Clergymen, who would esteem it a good Vintage, to have but the glean of their Brethren; and think themselves well provided for, if they had but one of those Numerous preferments which are so venturously piled upon such, as are no more laborious in the Word and Doctrine than others. But I shall forbear to enlarge, lest I should be mistaken in this particular; and only make it my humble Supplication, that the Canons, respecting the Clergy in this Affair, may impartially be considered by them: to the end, that their manifest opposition to this enormous practice, may through God, somewhat contribute to its amendment; or at least so far open their eyes, as to let them see the utter inexpediency, if not unlawfulness of what they do.  
That which we call Pluralities in this Church, has long time been complained of as a thorn in her side; which some of the Reverend Fathers the Bishops, have very lately been projecting to pull out. But in stead of the Extirpation of Pluralities, I could wish they were well pruned; for till their abuses be retrenched, and they be restored to their first design, they will scarce be capable of any conscientious Apology. And it is to be hoped that those corruptions which tract of time and negligence of some, may seem to have brought upon the first Concessions thereof, might for the future be prevented, if three or four obvious things were duly taken notice of. As  
First, That those unto whom the granting of dispensations is committed, or which otherwise have any stroke in the disposal of such Preferments as appertain unto Learned Men, would bethink themselves what it is to respect any thing either above or beside Merit: considering how hard the World taketh it, when to men of commendable Note and Quality there is so little respect had, or so great unto them whose deserts are very mean; that nothing doth seem more strange than the one sort, because they are not accounted of, and the other because they are. It being every man's expectation and hope in the Church of God, that the only purchase of greater rewards should be always greater deserts, and that nothing should be able to plant a Thorn where a Vine ought to grow.  
Secondly, That Honourable Personages, and they who by virtue of any principal Office in the Commonwealth, are enabled to qualify a certain number, and to make them capable of benefices and faculties above others, would not suffer their privileges to be abused, contrary to the true intent and meaning of wholesome Laws, by men in whom there is nothing notable besides Covetousness and Ambition, Ignorance and Idleness.  
Thirdly, That the Universities would bestow their degrees not as mere kindnesses by way of Civility, but as favours which always imply a Testimony given to the Church and Commonwealth, concerning men's sufficiency for Manners and Knowledge. Considering that upon the credit of this Testimony sundry Statutes of the Realm are built, and that it is so far available that nothing is more respected for the Warrant of Divers men's Abilities to serve both in Church and State. And if the Universities shall violate that Religion wherewith this Testimony ought to be given, they do not only disparage themselves, if it be known; but also involve those in error, who deem it a thing uncivil to call the Credit of their Testimony in question, by doubting either of the Manners or Abilities of those, upon whom they have conferred their Degrees. And therefore are never to be granted to any one without due Caution and Advice.  
Fourthly, That the Indulgence of Pluralities be restored to its first design, by being allowed only to men of Note; to signify and reward Eminent Services done for the Church; and to encourage a more remarkable progress in Virtue and Science. Ends shamefully neglected in the present Indulgence of Pluralities, if we consider who they are who most bountifully enjoy them.  
In the last place, it would not a little help to the removal of the scandalous abuses crept into the Indulgence of Pluralities, if those who are so forward to enjoy it, would remember what in Duty and Conscience towards God and the Church they are bound to perform. For they cannot be ignorant that those to whom Plurality of Chuch-preferments is granted, are bound to requite that Grant by an industry answerable to that Plurality, and that they are to excel as much in Labour, as in Dignity and Benefit. And therefore unless they faithfully answer the Church's expectation, in bending their labours to sow as well as reap, and to make their pains as far to exceed their brethren's, as their Preferments and Incomes: in a word; unless they perform those Offices to which the very accpetance of plural Preferments and Benefices do formally bind, let them be well assured (saith my pious and learned Author) that the Honey which they eat by fraud, shall turn in the end to Gall; and that which was nutriment in the mouth, shall prove gravel in the bowels. And though their subtle and colourable dealing herein may not be taken in the walk of humane justice, yet He, the Sacred Image of whose Wisdom appears in the Laws of men, will at last severely punish it. And now the only Apology that can be made for the Clergy in this concern, will be their own speedy endeavours to grow innocent; by avoiding all those things for the time to come, which may occasion offending. And using no Methods in the obtaining Church- benefices, but such as are just, ingenuous and Canonical. And waving all those privileges which, contrary to the primitive Canons, give leave to hold Church-preferments in more Dioceses than one. An abuse (as one has well observed) brought in by the Papacy, when the See of Rome, seeking Benefices all over Christendom, granted privileges to dissolve the Ancient Discipline, on purpose to enrich themselves and their Favourites.  
But this which is now spoken, has no design to lay Covetousness, and therewith Contempt, at the door of any, who are studious first to deserve, and next to obtain, Plural Preferments upon the terms we have now mentioned: Nor yet to blame those whom the scantiness of their present Fortunes move to seek for larger, on purpose to enable them to perform more singular services for God and the Church. But what has been said, respects those especially who look not to be furnished with such qualifications as are supposed by that Indulgence of the Law; which they so hazardously make use of, to their own Spiritual danger, detriment of the deserving Clergy, and Reproach of the whole profession, etc.  
And though what hath been already suggested, may with  judgements, suffice to evince the falseness and iniquity of their carriage, who pretend Idleness, Pride and Covetousness in the Clergy, to be the reasons for which they are moved to Contemn them: Yet we may safely suppose that those who are most active in this Contempt, would be no otherwise, though the Clergy were as blameless therein, as the Stars and Angels to which they are compared; and in particulars as innocent, as was once the man without a Navel. For where the Credit and Reverence of the Ministry is once concerned, it is not what they are, but what prejudice represents them. And besides all this, the Contemners know themselves herein to be safe; while they are not ignorant how the Fortitude of the Clergy is wholly passive, and that they are naked of all other Weapons but Prayer and Patience. And indeed what but Lowliness & Meekness can become his Substitutes, who being reviled, reviled not again; and who enjoined his Proselytes in general to recompense Evil with Good, and Cursing with Blessing? So that these Contemners finding themselves out of danger not only of Duel and Challenge, but also of Recrimination and Reviling, they heroically manage their province of Disgrace and Contempt: whetting their tongues, and (in a harsh Metaphor) then wounding therewith by Reproaches those whom they know will never answer them at that Weapon. And indeed these Contemners, falling under the Clergies Christian consideration, will be found fit objects of their Pity than Anger; and more proper to be prayed for than reproached. And I doubt not but the Clergy do zealously pray for their Contemners, as their Great Master did for his Crucifiers— Father forgive them, for they know not what they do.   

CHAP. XIII. A Survey of some of the Real Grounds of the Contempt of the Clergy.  
HAving made this brief research into the more usual and trodden pretences of the contempt of our present Clergy, and found them to be but mere pretences, arising chief from Prejudice and Mistake; The next part of our Province is to inquire into such grounds of this Contempt, as seem more  and real. Not that I suppose any true reason can be rendered why the Clergy as such should at all be contemned, any more than God and Christ, who share with them in the Contempt: according to St. Luke 10.16. etc. 1 Thes. 4.8. But that the true grounds of this Contempt are not the Personal Lapses of the Clergy, as is pretended, but the Nature and Management of their Function.  
As to the Nature of their Function, it is well known to consist in turning men from Darkness to Light, and from the Power of Satan unto God; and to teach all those who undertake Christianity, to deny all ungodliness and worldly lusts, and to live soberly, and righteously and godly all the time of their being here on Earth. And as to the management of those things wherein the nature of the Ministry consists, it ought to be zealous and impartial; for as the Clergy are the Stewards of the Divine Mysteries, they are by that Title obliged to be faithful, which they cannot pretend to be, should they cry peace, peace, to those whom they see in open Hostility against the Prince of Peace. But their Carriage must be like Balaam's, whom though a false Prophet, a houseful of Gold and Silver could not have hired to go one jot beyond the command of the Lord.  
Now when the present Clergy shall pursue the Duties of their Calling with that Integrity & Faithfulness which God requires at their hands, ill-governed men usually deal with them, as Ahab with the Prophet, who with a Loyal Sincerity foretold the great Disasters should befall him for his wicked Conversation. We read of Herod's listening to the austere Baptist (and of the many good things he did at his exhortation) and how he had him in no small Veneration) till he told him of his filthy Association with another man's Wife. And S. Paul met with no other interruption in his Discourse, till he came to a close reasoning of Continence before him who lived in unlawful Concubinage. And long before this too, we find a Friendly and Pious Advice turned to the Reproach of him that gave it. As in the case of Lot, whom the filthy Sodomites accused of Pragmaticalness, because he meekly advised them to desist from that more than brutal Violence and Impurity which they designed against his Angel-Guests. And it was the malicious Supposal of the Jews, that if respect was given to Christ's Person, it would so credit his Doctrine, that all would be in danger to believe it; and to prevent this, they sought to beat down his Reputation by calling him Drunkard, Glutton, Madman, and Deceiver of the People. And so unreasonable are Lust and Sin, and so charmed therewith are men's hearts, that those who by the Powerful Countercharm of God's Word are willing to disenchant them, are no better treated than Christ by the Demoniac, who when he came to cure, cried out, that he was come to torment him.  
The Gospel is quick and powerful (Vital and Operative) piercing even to the dividing of Soul and Spirit, and of the Joints and Marrow, and able to discern the Thoughts and Intentions of the Heart. And when by this its Ministers rip up those Secret Corruptions, in whose Concealment and Fruition so many seem to have placed their Heaven and Felicity, it will be easy to foretell what great respect they are like to meet with, especially in an Age in which most Offenders are of the same humour with those Beaux Esprits, or Virtuosos in Cicero, who were not vexed that they offended, but took it very haniously to be told thereof. And when again by the same Gospel, which is a light that makes all manifest, the Clergy discover to the Consciences of the Wicked the Shame and Nakedness of their Vices; not being able to endure the Tortures naturally arising from such a Detection, nor to deny the truth thereof, nor yet daring openly to blaspheme the Instrument of the same Detection; their only refuge is to lessen both the Efficacy and Credit of the Gospel, by lessening the esteem of those who preach it. But too rightly apprehending that God's Word, and his Ministers are such near Allies, that the disrepute of the one falls upon the other.  
Now, when the Clergy (according to their Obligation) go about to cut the wings of Pride, and to take off the wheels of Lust: to decry those sinful Courses, which corrupt Nature most magnifies: and to propagate those Virtues to which these Contemners have the greatest Antipathy and Averseness. When (in a word) the Clergy zealously recommend to our most Cordial Practice those very Duties which we most dislike, they cannot hope by this way to procure any great esteem with those against whose Vices they thus directly set themselves. But on the contrary, they are to expect to be looked upon as the greatest Enemies by all such, whom they thus tell the truth. And indeed it has ever been the Policy of the Malicious to lessen their Credit whose service they would render insuccessful, and to imbibe mean thoughts of all those who interrupt them in their Vices. But without driving this particular any further, it is undeniably evident to the World, that one main cause of the Clergies Contempt may be resolved into that Apology Christ upon the same occasion made for himself, viz. The World hateth me because I testify that the works thereof are evil.  
Nor doth that part of the Clergies Function, consisting in the instruction of all men in their respective Duties, occasion some of them more obloquy, than the execution of the Sacred Discipline doth others. For this latter having a direct aim and tendency to suppress our darling sins, and to put us to shame for their Commission; we labour to beat it down with the same Engine, that those Factionists in Numb. 16th used against the Priesthood, namely, as a thing useless and unnecessary: they indeed did so, upon the pretence of their own Sanctity; but we upon the score of our Stubborness.  
I know alas! the Power of the Keys, Excommunication, or Church-Censures, are become very contemptible, and sunk so low in some men's opinion, that they rise not above the Estimate of Artificial Fire or mere noisy Thunder. But yet in their Original Institution and Primitive Practice nothing was more high and dreadful, and it was looked upon as a great mercy in God, and a singular honour for the Clergy, to confer upon them no less a power than to deliver obstinate sinners over unto Satan, to take full possession of their Souls, and to sentence them to the everlasting pains of Hell: and likewise, a power to release penitent souls from the Chains of Darkness, and Bondage of the Devil, and to restore them to the glorious liberty of the Sons of God; whereby they are made Heirs of the Kingdom of Heaven. And yet this power, whereof Angels would be ambitious, Christ conferred upon the Clergy, when he said unto his Apostles, Whose soever sins ye remit they are remitted unto them, and whose soever sins ye retain they are retained. And as these words give a power of public exclusion out of the Church for Scandalous Enormities, and readmission into it upon Repentance, it undoubtedly belongs to the Governors of the Church, as they are purely Clergy, and to none else whatsoever: as is evident from the first Collation of this power in St. John 20.22. And the exercise of these Censures is so much the work of Church-Governers, that St. Paul calls them the Weapons of their Spiritual Warfare, by which they cast down imaginations and every high thing that exalteth itself against the knowledge of God, and bring into Captivity every thought to the Obedience of Christ, 2 Cor. 10.4, 5. And this Power in its first derivations was executed with signal Severities, such as this Age will hardly be induced to believe; and that too when there was no Temporal Sword to assist these Spiritual Weapons. But it is not easy to advise what ought to be done in such a State of the Church as ours is, wherein the enormities of some give them a sort of impunity, who having separated themselves from the Church, are also in their own esteem at least, got out of the power of its Censures. And as to many of those who stay within the Church, through a long forbearance of this Rod, they are grown too Heady to be brought under Correction. And both Principles of Liberty, and a long Vncorrected wickedness are ready to dispute all Ecclesiastical Restraints, and would rather have no Church at all, than one with Censures. But as this doth no way evacuate the Power, so neither should it rebate its Exercise; but it ought to be the more prudently asserted, being thus unjustly gainsaid. However it will not unbecome such as are chief concerned in the management of the Church-censures, by no lukewarm execution thereof to suffer them to be looked upon as mere Bruta fulmina, and no such proper remedies to cure the Offences in Christianity, as they are pretended. And if Religion could but get such countenance by a watchful menage of Church-censures, as to strike the open sinners with fear of being turned out of Christian Company, and to be avoided as unfit for conversation; if not Conscience yet Reputation would in a great measure restrain them. Not to be thought Fit Company for Christians, would surely make them scorn their Vices; and Shame, one designed effect of the Censures, would prevail upon those by whom nobler Motives are Contemned. We need not be told how the Censures of the Church were not only laid aside in the Vastations of the Arrian Heresy and Persecution; and before that in Diocletian's days against the Lapsi: but we find that things were come to that extremity in St. Paul's time, that he was reduced to his (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) I would they were even cut off that trouble you, Gal. 5.12. Sedition and Schism were grown so obstinate and spreading, that neither his Power could reach, nor his methods cure them; and he was only able to Excommunicate the guilty in a Wish, and cut them off in Desire. And much of the same distemper seems to be spread through our own Age; for though the necessity of the times, interest of Religion, and welfare of the Church, loudly call for the severities of Discipline; yet there appear no small discouragements against it, whether we consider the Popularity of Vices, or the Power and Greatness of the Vicious: especially when we see that they whose Lives and Judgements are chief to be cured with the Censures, have either had the reins so long upon their Necks, that they are grown too Headstrong for Discipline; or they have adopted such Principles as serve to adjust their Obstinacy, and enable them to withstand both Christ and his Church. And in this profligate State of Affairs, chief occasioned by the late and long overthrow of Government and Discipline, it is no easy matter for Church-Rulers to proceed. However we ought to be so far from contemning them upon this score, that it is our bounden duty humbly to bow our knees to the Father of our Lord Jesus Christ, that he would direct and strengthen the Reverend Fathers of Our Church, that they may support and keep up the small remainder of that Ecclesiastic Discipline, which Schism, Atheism and Profaneness, have not yet quite trampled under foot. And that by their paternal endeavours the whole Discipline may in some good measure be restored to its primitive Efficacy and Credit, and so be able to accomplish the Ends for which it was at first designed.   

CHAP. XIV. A Further Examination of the Grounds of the Contempt of the Clergy, respecting their Condition in the World, and Extraction.  
ANother occasion of the Clergies contempt may be imputed to the indiscreet measuring of their Credit according to their outward Fortunes, which generally being but small their Veneration is proportionate. For men deal herein with the Ministers of the Gospel, as the scoffing Jews dealt with its Blessed Author, when they judged of him according to secular Circumstances, and weighed him in the false Balance of the World. Is not this the Carpenter's Son? and they were offended at him. Their Probe pierced no deeper than the Skin, and their judgement of Christ being only according to the outward appearance of his Person, it could not be Righteous. They saw the Messiah to be destitute of external Royalty and Grandeur; that his Administration was not Lordly and Imperious, but humble and persuasive; and his Carriage not Big and Haughty, but Meek and Lowly; and that he wanted those exterior accoutrements, wherein they expected him: and which the blind world doth still esteem only worthy Admiration and Regard. And it was upon these terms that they rejected the Lord of Life, and preferred one who murdered, before one who came to save them. And the condition of present Circumstances renders the Allusion but too obvious. For we find the same objections brought by some to vilify the Clergy, which were urged against Christ. And Extraction or Genealogy, which of all things is in itself the most insignificant, if there either be, or want personal worth, is by some warmly made use of in this Contrast. But the Clergy need not herein to Apologise, while there are other things that ennoble besides Parentage and Patrimony. For among wise Persons Learning was ever thought a sufficient Title to Nobless and Secular Eminence. And A. Gellius affirms, that not only excellency of Extraction and great Fortunes, but also Learning makes Noble. For coming (saith he) to visit Fronto Cornelius, as he was lying sick of the Gout, I found him lying upon his Scimpodium Graeciense, circumundique sedentibus multis Doctrina, aut Genere aut Fortuna Nobilibus viris. And the Lawyers affirm expressly that if a Legacy be given Pauperi Nobili, the Executours may give it to a Doctor. And the respect given to letters, hath occasioned the dispute for precedency between Knights and Doctors of the Law, as may appear both by the Comparison that Tully maketh betwixt Lucius Murena a Knight of Rome, and Pub. Sulpitius a Lawyer (either of them standing for the Consulship) in his Eloquent Oration for Murena, and many other disputes arguing the Case to and fro. And in foreign Country's where the Civil Law is in Credit, it is still disputable; though this precedency is not so dubitable among us, where the professors of the Civil Law are shut up (saith Doctor Ridley) into a narrow corner of their Profession. I produce this, only to show that Learning and the degrees of the Schools (which are still supposed to be in the Clergy) have ever been thought as fair Titles to the advantages of Secular Opinion and Honour, as any other. But as for such as would lessen the Priesthood for the meanness of their Descent who bear it, they would do well to consider, that the Laws of the Land render a Fils des prestres, or Base-born, uncapable of that Sacred Office, unless by the interposition of the Royal Prerogative. And that in the Ancient qualifications of those who were to be admitted to Holy Orders, all Bondmen, Accomptants, and men distorted or deformed in body, as also Bigamists, were excluded. Next, that in all Orders of men it is the Office, Authority and Calling, that are chief to be looked upon. In respect of all which the Clergy are undeniably as considerable as any Rank of men whatsoever. And lastly, that Learning and Manners, are chief required for admission into Holy Orders. It is true, that eminence of Birth gives no small lustre to the Clergy, and when Persons of Quality enter upon the Priesthood, they become as greater Stars which brighten up the less. And though Birth and Descent, etc. be inconsiderable in respect of God, yet Virtue, Learning and Religion are rendered more Illustrious when therewith accompanied. And though likewise the Sacerdotal Office be in itself, and alone, sufficient to give Credit and Repute to the lowest Descent of men, who duly undertake and discharge it: yet it is no little Honour and Felicity for the Church, not only to have Kings for her Nursing-fathers', but also Nobles for her Priests. But yet still none are either too High or too Low for Holy Orders, whose Graces and Abilities qualify to undertake them. And albeit those are more to be honoured who besides Virtue and Learning bring into the Clergy Eminence of Parentage, yet those are not to be contemned who come without it. There being enough in the very Nature and Original of the Office, to procure them respect and reverence who bear it. Whom according to St. Paul, we are to esteem very highly in love for their works sake. Or, to pay them all possible respect for the pains that they take among us. 1 Thes. 5.12, 13.  
But if to what has been already spoken, all the real grounds of this Contempt be not reducible; then what is wanting may be too justly resolved into the decay of Reverence to Religion and Obedience to God. And now it is not Virtue, Piety, Learning, Industry, Justice, Liberality, nor all that can be imagined to fit the Clergy for respect, that can procure it them with those who have thrown off all Loyalty to God and Reverence to Religion. Against whom it is vain otherwise to Apologise, than with Tears and Prayers.  
But there are yet two things more, which (in regard of present Circumstances) are accessary to the Contempt we speak of. The first is the carriage of Dissenting Teachers, who by ungentile Arts labour to lessen the esteem, and therewith the serviceableness of the Orthodox Clergy. Who contrary to their Pretences of greater Conscientiousness, blow into the heads of their Unwary Sectaries, that all but themselves are such a Monstrous Clergy, as would affright you to mention. And indeed the infusing their Proselytes with spiteful and uncharitable prejudices against the Regular Clergy is one main engine wherewith they so closely insinuate themselves into Their affections; with whom the strength of their own Credit chief consists in weakening that of their brethren's. The guilt and injustice of which Carriage is so open to the World, that there is no need further to animadvert. And though methinks better things might be expected from men who pretend to make such conscience of Their ways; yet I could wish that only Dissenters were herein to be faulted: and that among the conforming Clergy themselves, none were to be met with, to increase the cry, and speak evil of the things they understand not. Which certainly is their unhappiness who either by their own opinions or by squint reflections upon those of others, occasion many to grow jealous that all the Conforming Clergy are not so Orthodox as we believe. Which Carriage in those who would be accounted both, is both so un-Christian and unpolitick (as being foully derogatory to the Sacred Rule they profess, and tending so greatly to the inhancement of their Contempt) that it may seem strange any one should thereof be guilty, who are either truly Pious or Considerate. And if any who reading this intimation, by reason of their own Consciousness shall take it to themselves, I humbly pray God it may turn to their amendment.  
Another sort of men egregiously assisting to this Contempt are, the Roman Missionaries, who though not so solicitous as the former to bespatter the Persons of our Clergy, yet what is more for their purpose, they labour to make void their Orders (and thereby their whole Service) by instilling into their easy proselytes a belief, That ever since our departure from Rome, we have been without an Ephod and without Teraphim: all Priesthood properly so called. And though this perhaps may neither be practised upon Vulgar Persons, nor at all come within their Cognizance, yet it is more than probable that they deal and succeed herein with those, who are able to bring most damage to our Church, and advantage to their own.  
And thus having with that plainness and brevity, which was at first designed, given you an Essay both of the Real and Pretended Grounds of the Contempt of the Clergy; I have as it were only worded the Disease, so that it should be our next task to prescribe something in order to its Cure. And though according to present Circumstances, this may seem to be placed next to impossible; yet it is to be hoped that it would not a little contribute to mitigate and allay the fury of the Distemper, if both Lay and Clergy would seriously lay to heart what has I hope with Medesty and Conscience, Truth and Integrity been already mentioned. And what I have now to speak more upon this Unwelcome Subject, shall be by way of very short address unto three sorts of Persons, who are herein more especially concerned.  
And my first address shall be to the Magistrate that he would not suffer the Clergy to be contemned, if not for the sake of their Function, yet for the Peace and Safety of the State. For if by an atheistical supposal it should be granted, That Religion is but a mere Engine of Government, or a politic invention devised to awe the people into subjection and obedience, and thereby very proper to turn the affairs of the World: yet that Religion may be able to effect these purposes, there is a necessity of distinct Persons to instil into the people a belief and fear of the Invisible Powers, and this dismal apprehension of a future State, or the World to come. And to show them how that these invisible Powers have decreed and appointed that all sorts of Persons should be subject to the visible higher Powers upon Earth; and how that they will certainly and fearfully punish all such as do otherwise. So that it now becomes the interest of the Magistrate to assert the Credit and Authority of those upon whose Ministry so much of the common welfare depends. And to take care that Persons thus employed, have such a Veneration and regard shown them, as may render them competent to perform these good Offices for the State. If the honouring of Religion brings Greatness, and the vilifying thereof ruin, to a Nation; and that Religion cannot be honoured, where its Ministers are despised: then let those who bear any tolerable  unto the Land of their Nativity, take heed of making but a Mock of that Carriage which may prove no less fatal to its happiness, than it did to the Jews; in whom God punished the Abuse of his Messengers with the Desolation of their Temple, and irreversible Dispersion of their whole Nation.  
When Princes granted to Clergymen Authority to hold Consistories, it was because they thought it uncomely for them to follow matters of Suits abroad, to the great distraction of their Prayer and exercise of Divine Service. As also that they might have a more speedy and better dispatch before a Judge of their own Learning, than before a Judge of another Profession. And that their suits and quarrels should not be divulged and spread abroad among the Lay-people, to the great discredit of their whole Calling. And we read that in Criminal matters, Princes anciently so much tendered the Clergy, that if any man among them had committed any thing worthy of Death or open Shame, he was not executed or put to public disgrace, before he was degraded by the Bishop, and his Clergy; and so was executed, and put to shame, not as a Clerk, but as a Lay-Malefactor. Which respect towards Ecclesiastical men, 'twere well it were still retained, both because (saith a Great Civilian) the consideration thereof is reverend and worthy the dignity of the Ministry, whose Office is most honourable; and also for that it is more Ancient than any Papistical immunity; and let me add also, because it highly tends to the honour and advancement of Religion, and consequently to the strength and safety of the Commonwealth.  
And though instead of bearing any such reverence to God's Ministers, the present Age seems to reckon it among its Wonderful Accomplishments to contemn Them; yet if ever the sad effects thereof fall under the mature and serious consideration of the Magistrate, I doubt not but the sense of his own and the public safety, will awaken his endeavours to set shores to that inundation of miseries which from an uncontrolled vilifying of the Officers of Religion will naturally flow, and unavoidably break in upon, and deluge the Land.  
My next address is to the Contemners themselves: whom I would hearty request to consider, how their vilifying the Clergy is contrary to the general practice of the World: There being no Nation so utterly savage and uncivilized, whose respect to their Priests doth not rather incline to excess than deficiency. Next I would humbly beseech them to revolve how their Carriage herein is wholly opponent to that Common Equity, which obligeth us to yield All a respect agreeable to the Estimate the Laws of the Place have put upon the Office they bear. And here I cannot but likewise suggest who those are whom they contemn; and how that in every Spermologus, or idle, babbling, talkative Clergyman, (for so the Wits of Athens called St. Paul) there is an Ambassador of Christ. 2 Cor. 5.20. And all know an Ambassador sustains his Prince's Person, and negotiates his affairs. And that the King is said, in our usual discourse, to do that, that his Ambassador doth in his Name. And the respect or affront done to an Ambassador, interpretatively is done to the Person, whom he represents. Which is all applicable to the Ambassadors of Christ, for what They do, He is said to do; and the dishonour done to them, God takes as done to Himself (1 Sam. 8.7. They have not rejected you, but they have rejected me) and our Saviour told his Disciples, when He Commissioned them to Preach in his Name, He that receiveth you, receiveth me; and he that receiveth me, receiveth him that sent me, Mat. 10.40. He therefore that despiseth them, despiseth not Men, but God. 1 Thes. 4.8. According to that usual saying among the Jews, Every man's Messenger is as himself. And give me leave to tell you (who are the Contemners of Christ's Ambassadors) that they are more deserving of your respect than Those of Earthly Princes, as representing a Master, whose Power and Greatness, as much excel that of Secular Kings, as God doth all the Sons of Men. For they are the Ambassadors of the Lord of Hosts. Mal. 2.7.  
They are likewise entrusted with greater Secrets than those of State, even with the Great Mystery of godliness, God manifest in the Flesh, which had been hid from all Ages, and which the Angels desired to look into. They likewise were not, as other Ambassadors are, sent to particular Nations, and upon particular Concerns; but unto all the World: and upon a Message of no less importance than to make up the grand Breach, and to reconcile God and Man. And we may still observe that they have no other design upon us, than to open our eyes, and to turn us from darkness to light, and from the power of Satan unto God. That we may receive forgiveness of sins, and inheritance among them that are sanctified by Faith that is in Christ. And seeing that this is the undoubted tenor of the Commission they receive for their Embassy, and that they negotiate nothing but the welfare and happiness even of their Contemners, this might move them to retract their Contempt upon the sole account of its injustice and Disingenuity. For what can more worthily bear that imputation, than to deal ill with those, who wish us no worse than to be Eternally happy: and who with the same devotion and integrity endeavour our Salvation as they do their own? Indeed if they went about to abridge us of any Honest comfort or delight; or of what is either agreeable to our Rational Nature, or soberly conducing to a healthful and comfortable life: If they instructed us to cast our Wealth into the Sea, when there are other ways enough to save us from being drowned: If they forbade us any thing, but what will do us hurt; or enjoined us any thing but the practice of those Virtues which have ever been justly accounted the best Trials and Exercises of Brave and Generous Spirits; and fittest to keep Men from Sinking into Bruits. Then we might have some colour to invert the Scripture, and to revile them for their Works sake. But being clearly ascertained of the contrary; and that they manage their Office according to its genuine design, namely, to save their own souls, and the souls of them that hear them: We cannot without the privilege of Lunacy, and scandal of Ingratitude, either expose their Persons, or vilify their Function. As for mine own part, it has ever hitherto exercised my wonder, that men should run so far Counter both to God and themselves, as to despise those whom God will honour; and undervalue those who are so serviceable to them in their highest concern, and principal interest.  
But leaving these men to cure this their distempered Carriage towards the Clergy, with a considerate reflection upon the baseness and ungentility of so doing; I will conclude these tumultuary Papers, with a short application to those Reverend Persons, to the assertion of whose Honour they are really intended.  
And here I would not be thought to be one of those who are Wiser than their Teachers; an imputation not possibly to be avoided, if I should go about to instruct them. My purpose therefore is in this place to perform the Office of an humble Remembrancer; and to mind those Reverend Persons, (to whom in all Submission I make this Address) as far as possible, and it in them lies, to give no occasion to their Enemies to speak evil of them. And though I know you have no Locks upon their hearts, nor Bits in their mouths, but that their thoughts are free, and their tongues are their own; yet you want not ways conducing to their Restraint, and to silence the Obloquy of such unreasonable men: Namely,  
First, A prudent care that no egregious misgovernment of your Persons render your Calling less acceptable; but labouring that in all things your Holy Office may be adorned with an answerable Conversation. For it is the well governing of yourselves that will embolden you in the reproof of others miscarriages, and give Authority to your Doctrine. And by doing the same things you teach, you shall give an undeniable attestation that they are not so difficult in themselves, nor humane Nature so far weakened and depressed, but that all the Duties of Christianity may be performed. But if like Mercurial Statues, you never move a foot toward the place to which you direct others; this may create in the Laity a sturdy suspicion, that the whole matter is but a holy Cheat. Let your own breasts than be the first Proselytes of your Doctrine; and let your Ministry first manifest its power in making yourselves good. Non aliter viventes quàm vivendum praecipientes: which was neglected by those Philosophers, who (saith Seneca) deserved so ill of Mankind. Always remembering how ill it becomes Divines to be like those Philosophers in Epictetus, who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Factis procul, Verbis Tenus; as A. Gellius makes the remark. Lib. 17. Chap. 19  
Chaucer in the Prologue, to his Canterbury Tales, gives the Character of a Religious and Learned Priest. Which being not wholly impertinent to that we speak of, I have here inserted in his own Language and Metre.  

The Parson.  
A good man there was of Religioun,  
And was a poor parson of a town:  
But rich he was of holy thought and work,  
He was eke a learned man & a Clerk,  
That Christ's Gospels truly would preach;  
His Parishens devoutly would he teach.  
Benign he was and wonder diligent,  
And in adversity full patiented;  
And such one he was proved oft scythes,  
Full loath were him to curse for his tithes;  
But rather would he yeven out of doubt  
Unto his poor Parishens all about,  
Both of his offering and of his Substance,  
He couhie in little thing have suffisance.  
Wide was his Parish and houses for asunder,  
But he ne left neither foreign ne thunder,  
In sickness ne in mischief for to visit,  
The farthest in his Parish, much or light,  
Upon his feet, and in his hand a stafe:  
This noble example to his sheep he gave,  
That first he wrought, and afterward taught,  
Out of the Gospel he the words caught,  
And this figure he added eke thereto,  
That if Gold rust, what should Iron do?  
For yef a Priest be foul, on whom we trust,  
No wonder is a lewd man to rust;  
And shame it is, if a Priest take keep,  
To see a shitten shepherd, and a clean sheep:  
Well ought a Priest, ensample for to yeve  
By his cleanness, how his sheep should live.  
He set not his Benefice to hire,  
And let his sheep acomber in the mire,  
And run to London, to Saint Paul's,  
To seken him a chantry for souls:  
Or with a brotherhood to be withhold:  
But kept at home and kept well his fold,  
So that the wolf made him not miscarry,  
He was a shepherd, and not a mercenary.  
And though he holy were, and virtuous,  
He was not to sinful men despiteous,  
Ne of his speech dangerous ne digne,  
But in his teaching discrete and benign,  
To drawn folk to heaven, with fairness,  
By good ensample, this was his business.  
But he were any person obstinate,  
Whether he were of high or low estate,  
Him would he snibbe sharply for the Novis,  
A better Priest I know no where none is.  
He waited after no pomp ne reverence,  
Ne maked him no spiced Conscience;  
But Christ's lore, and his Apostles twelve,  
He taught, but first he followed it himselve.   
And though the excellent Chaucer, as appears by his writings, met not with many of this Character; yet the History of those Times represents the Religiousness of the Clergy (especially the Regular) and the people's Reverence towards them to have been highly commendable. And that the Clergy served God in continual prayer, watching, fasting, and preaching the word of life; despising the Commodities of the World, as things that were none of their own; being content with so much thereof as might serve their necessities; living themselves according to what they taught others. For which the people had them in a marvellous Reverence, freely imparting to them of the chief of their Substance. And in so doing conformed to the primitive Rule and Practice of Christianity.  
It was St. Paul's Exhortation to Timothy, that he Should take heed to himself and to his Doctrine: And the former advice seems to have been equally necessary and important with the latter. For the lose and ill-governed life of a Divine doth usually more hurt, than his preaching doth good: there being nothing doth more effectually imprint the Lessons of Holiness and Virtue upon the people, than the exemplary Conversation of their Teacher: the later having ever had a greater force upon The Many than the Former. And indeed it was the signal care of the Apostles To live as they preached, that at first made Christian Religion so successful and prevailing in the World. And none could reasonably doubt of the Truth of that Doctrine, and necessity of those duties, in whose conscientious belief and performance, the Preachers thereof were such Fair Examples. Remember what Christ said to your Holy Predecessors, when he was training them up for the Ministry: Ye are the Salt of the Earth; but if the Salt hath lost its savour, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out, and to be trodden under Foot of men. Mat. 5.13.  
The position of the Syriack Scholiast translated out of the Syriack Language by D. L. hath these words upon Levit. 4.3. If the Priest that is anointed, etc. In the Greek, if the high Priest, he who is anointed, shall sin, so as to make the people to sin (i. e.) they imitating him, and offending in the same kind, the whole Congregation shall offer an Oblation, a young Bullock for his sin. i e. All the people when they offend offer the same Oblation only, which the Priest did when he offended. And therefore it is said, that the transgression of him who standeth in an high place, aught to be reputed, as if it were the sin of all those who stand under him.  
And if a Ruler shall sin, his Oblation is less than that of the Priest, or that of the Congregation all together: nor was he sprinkled with blood seven times, by reason of his Prerogative of Honour; and though in some respects the Prince himself be less than the Priest, and the people do far exceed him in Number; yet he is greater than any one of the Congregation, and therefore every one of them offending offereth a Female, but he a Male-kid, Levit. 4.22, 23, 24. The design of inserting this position will not need to incur the mark of Impertinency, when it is considered to whom upon this occasion it is addressed.  
And as that which I have now rudely suggested, will prove one infallible method to secure your Esteem; so it will likewise furnish you with courage in the discharge of your Function. For nothing doth so much animate the reproof of another's faults, as a Nil conscire in the Reprover. And seeing it is your unhappiness to live in an Age, wherein Vice is arrived at that Assurance and Power, that it may seem no small piece of Valour to be Virtuous yourselves, or to counsel others to be so; there appears all imaginable reason that courage draws you out to assault and batter the strong holds of sin, and to conflict wickedness in High Places. And when your Courage is the Child of your own Innocency, it will infuse a marvellous vigour and spirit into every Branch of your Office, So that you may speak and exhort, and rebuke with all Authority. And present Circumstances being duly weighed, your Case will plainly appear to resemble that of Ezekiels, when God said unto him, Ezek. 2.6.  
Son of man, be not afraid of them, neither be afraid of their words, though Briars and Thorns be with thee, and thou dost dwell among Scorpions: be not afraid of their words, nor be dismayed at their looks, though they be Rebellious, etc.  
Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads, etc. Chap. 3.8, etc.  
And give me leave to shut up all with commending to your Consideration, the sharp and known invective of that excellent Heathen against the vicious Philosophers, in the second Book of his Tusculan Questions. Quotus quisque Philosophorum invenitur, qui sit ita moratus, etc. Artemque Vitae professus delinquit in vita, etc. He is like a professed Grammarian speaking barbarously, or a scurvy Singer vaunting of his skill in Music. Nothing being more absurd and ridiculous than to be defective in the knowledge of that in which a man professeth himself to be a Master, etc.  
Ad majorem Dei Gloriam.   
FINIS   

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35. The Primitive Institution, Or, A Seasonable discourse of Catechising; Wherein is shown the Antiquity, Benefits and Necessity thereof to heal the Distempers of the Church. By L. Addison D. D. one of his Majesty's chaplains, in 12ᵒ price 1 s. 6d.  
36. The Present State of the Jews, Wherein is contained an Exact Account of their Customs, Secular and Religious, to which is annexed a summary discourse of the Misna, Talmud, and Gemara, by L. Addison, D. D. And one of his Majesty's Chaplains in Ordinary. 12º price.—  
37. The Illiads and Oddesses of Homer, Translated out of Greek into English, By Thomas Hobbs of Malmsberry, With a large Preface concerning Heroic Poetry, Written by the Translator, with the Life of the Author, 12ᵒ price 6 s.  
38. A Supplement to Mr. Hobbs his Works, Printed at Amsterdam in two Volumes: This making the third Volume, Quarto, price 10 s.  
39 The Golden Rule, made easier and plainer than it is in any of our Books of Arithmetic, By C. H. Gent. Octavo, price 3d.  
40. De Mirabilibus pecci Carmon. By Thomas Hobbs, price 6d.  
41. Euterpe Revived, Being Epigrams on the most Eminent Person of Quality now Living, price 1 s.  
42 The Grounds of Sovereignty and Greatness, Quarto.  
43. Camera Regis, Or, A short view of London, containing the Antiquity, Fame, Walls, River, Bridge, Gates, Tower, Cathederal, Officers, Courts, Customs, Franchises, etc. of that Renowned City, Collected out of Law and History, by I. B. Esq Barrister of Lincoln's-Inn, Octavo.  
44. A Sermon Preached at the Funeral of _____ found drowned in a Pit not long ago, Octavo, price 1 s.  
45. A Sermon preached at the Bishop of Chichesters' first Visitation. By Will. Howel, Quarto, price 6d.  
46. The Historians Guide, in two Parts, price 1 s.  
The Chronology of the World from the Creation to this time. Secondly of the most principal Actions in England, from 1600 to 1675, Octavo, price 1 s.  
47. A True Narrative of the Circumcision of Mustapha, Eldest Son to the present Emperor of the Turks.  
Seven Plays lately Printed, viz. 

1. The White Devil, Or, Vittoria Corombona, Quarto.  
2. The Old Troop, Or, monsieur Raggou, Quarto.  
3. Catiline's Conspiracy, Quarto.  
4. The Amorous Gallant, Or, Love in Fashion, Quarto.  
5. The Mock duelist, Or, French Vallet, Quarto.  
6. The Wrangling Lovers, Or, The Invisible Mistress, Quarto.  
7. Tom Essence, Or, The Modish Wife, Quarto.    
49. The Jurisdictions, or the Lawful Authority of Court Leets, Court Barons, Court Marshalsea, Court of Pypowder, and Ancient Demesn, etc. By John Kitchin. To which is added a Choice Collection of special Writs. By R. Antrobus and Thomas Impey.  
50. Scarrons Comical Romance, Or, A facetig Company of Stage-players, Interwoven with divers Novels, rare Adventures, Amorous Intrigues, written Originally in French by the Famous Witty Poet, Mons. Scarron, and now turned into English, Fol. price bound 6 s.  
51. A Letter about Liberty and Necessity, written to the Duke of Newcastle. By Thomas Hobb's of Malmsberry, with Observations on it, by Doctor Benjamin Laney, Late Bishop of Ely, 12ᵒ price 8 d.