The Church's COMPLAINT Against SACRILEGE OR Sacrilege truly Dissected and laid open.  
Wherein is briefly shown:  
1. The Just Collation, 2. The unjust Ablation of the Riches and Honours of the CLERGY.  Thou that abhorrest Idols, Dost thou commit Sacrilege. 
LONDON: Printed in the Year 1643.   

OF Sacrilege.  
REligion is as the Poles of the World, or that Atlas, which (the Poets say) holds up Heaven; 
The necessity of Religion in State●.  it stands on Earth and reacheth God. It is that which poiseth Societies and States below; for without the opinion of a Providence, to oversee and reckon with us, might, craft, and falsehood would sway in the world alike with Men and Beasts; the conscience of good and evil would be all one. And it is that which enobleth man, erects his affections, and estates him in a happiness above nature: and in a word, it procures all blessings upon us. So that whether we aim at a Spiritual, or (which is more to these times) a civil weal only, Religion is mainly to be magnified.  
And as Religion upholds States, the Priest usually, after the inward virtue of the Doctrine itself, 
Of the priest to Religion.  is he upholds Religion. Religion can neither plant nor sustain itself alone, and what support soever it have from the Prince, or the laws of a Nation, the Priest is as the soul of that power; all circumstance and Ceremonies have their life from him; and it is our consent in his holy Calling, that keeps us from the singularity of our own imaginations. Though man of himself be Religious, to make men conspire in one Religion, they must have some thing singular to hold to. Though there may be Religion, and a Congregation, there can hardly be a Church, where there is no Precentor.  

Of the means to set up the Priest.  Now the gifts whereby the Priest retains our reverence, are either Spiritual or Supernatural, as of Prophesiing and working Miracles; or Natural Externall, as the endowments and glories of this World: whereof the former show where God is, the later where he hath been: and the former proceed immediately from the Spirit, in the later men may concur.  

The order of these means in all Religions.  However God deals in truth, he seems not at so much cost for maintaining the World, as for making it. In nature we see every thing for its Creation requires a miraculous and divine hand, but planted once, God is not so conspicuous; but leaves it to the soil, as it were, to stand and grow by itself: and so it would seem to far even with Religion itself, which is such a superstruction above Nature; though it be planted by God, men must conserve it. The Church is like the Garden of Eden, which God mad●, and set our Parents to dress, and keep it.  
The several forms of Religion which have swayed the world, in their times, (in pretence at least) have felt his arm, and expected ours; his arm of Divinity, and ours of munificence; that the riches, and braveries of this world, whereupon men set greatest price, might adorn their doctrine; and not only the abstract and studious minds, but sensual affections also thereby be musd, and caught, and all our lusts there find repose. This is not only the mystery of Antichrist, and Idolatry, but the right of all Religion. The Israelites at first had their Tabernacle, and its attendants, by God's appointment, glorious, however Aaron's inward devotion shone, his Vestments and retinue too were very specious: but the Temple of jerusalem, and the riches of the several orders of the Priests thereof excessive; and yet little enough to keep the people from Idolatry.  
And Christianity, as much as it excels all other Sects, for aught that we know, can but expect the same lot. In planting of the Gospel (indeed) God shown himself in signs and wonders; he poured forth his Spirit, and accommodated it with a kindly soil, the munificent affections of men, whereby it is grown in state and glory.  
But though it was first propagated by such sedulity of the Spirit,, and God shown himself therein, as much as ever; though Christ hath promised the Holy Ghost, thereby to preserve to himself a Church upon earth, unto the world's end; we now want the sense and proof of God's presence, the Primitive times had; and may conceive he looks not still to be tempted to miracles: Divine and humane means must concur.  
That interest the Gospel hath gotten, these outward worldly braveries, after the plausibleness of the doctrine itself, are the best evidence we have left for Christianity: the best, at least, we have to show to one another. Riches and honours now must serve for the Spirit.  

The original and right of our Hierarchy.  Those of the Ancient worthies that first propagated Christianity, had neither Diocese nor Parish, but the wide world before them: they had nothing of their own, yet such a Familiar had they of the Holy Ghost, they could want nothing. Then, all planting the same doctrine, every man had a care of all the Churches, and looked to the watering too of what was planted; and the people, as conscious of the truth they heard, took special order to preserve the same amongst them. Heroic minds not knowing in the world better how to bestow their estates, in testimony of their affection, erected Churches, and endowed them with privileges, gave them Tyths and Oblations, unto a competence of maintenance, they added superfluity, and with riches, gave honour and sway to the Clergy. Kings as was fore-prophesied, became the Churches nursing Fathers, and Queens her nursing Mothers. They made Religion the business of States, which now we make but a State instrument of. They had a care to fortify Religion against the corruption of nature, and to recommend and seal their faith unto worse times: as if by a holy kind of Simony, they would purchase the Holy Ghost, and buy the Prince of darkness out of his dominions. They privileged Churchmen to their own cognizance, to arm and hearten them against sin; that they might not only like Musicians play for a benevolence; but that Magistrates themselves might not with more authority transgress, than the Priest rebuke them. They held up degrees in the Church, as objects still for industry in the Priest, and reverence in the people; a reverence, which in a right way, half performs Religion. They constituted Bishops, and Archbishops; Churchmen for Church affairs, one of most tried trust, and but one for expedition: where the Law is agreed upon, a single eye may see Justice; or most easily answer for it. Bishops for order at home, and Archbishops further (if we shall not seem to be led by sounds) as arches in metropolisses over other Bishops, arches unto the King and unto foreign Churches, that though States differ, the communion of Saints might be preserved, the Church might keep at unity, and by united force repel heresy.  
In no great Council could the man of God be baulked, that they might be sure to serve God before themselves; as secure, that while the Church prospered, and they had God amongst them, all was safe: and in Courts of Conscience, where the Laws reached not, they thought none so fit as the man of conscience, and ranked Bishops and Archbishops in honour with Dukes and Barons. And these things were fixed and certain, to avoid the fever of a quotidian canvas, and that in standing counsel they might the more improve themselves, and profit others; and the law of Christ and his Church, be sure to receive no detriment; and for supply of men's mortality, they founded Colleges and Cathedrals. Thus they kept up men's hopes and Imaginations, making the Priesthood answerably incomprehensible with their God; and the Crown received lustre, in conjunction with the Mitre. According to the rules of that great Architect, they built Ad usum, ad speciem, & ad firmitatem, an Hierarchy for use, and show, and an Hierarchy for durance, as firm as laws could make it: as conscious, that if the Clergy be so thin laid, that the people may look through and round about it, it will soon fall into contempt, and Religion be exploded.  
Thus Christianity grew upon the world, mankind became throughly religious, and the Tempter was well nigh discouraged in his business. This was the flourishing state of Christ's Church on earth, which we can only hope to have amended in Heaven. And herein, God be thanked, our Church of England had her share  
Nor was this merely matter of State, but a Religious Policy. The ancient stile of Grants and Charters, for these matters, was Domino Deo nostro offerimus & dicamus, we give them unto God. And under the Law, God as he instituted them, took them to himself. For gifts and oblations he saith, Thou shalt give them me, Exod. 22.30. For Churches and Oratories, My House, Mat. 21.13. For Tithes, Will a man rob God? Malach. 3.9. For Lands, Ye shall offer unto the Lord an holy portion, Ezek. 4 5.1. For their persons and Honours, Touch not mine Anointed, nor do my Prophets no harm, Psal. 105.15. And the same Law, Saint Paul presseth under the Gospel, 1 Cor. 9.13, 14. 1. Tim. 5.17, 18. Though we have some difference in the manner of Worship, Sacrifice and several Ceremonies being abolished; there is the same substance for Guides in God's worship, which is the Reason of the Law, as the Prophet Isaiah, in the name of the Lord foretold, Isaiah 66.21. And I will take of them for Priests and for Levites, saith the Lord: Priests he saith, not merely Laymen, nor merely Priests, but several degrees, Priests and Levites. This is a principal branch of that honouring God with our Substance, which is enjoined, Prov. 3.9. what we relieve the poor with, is not so much our Alms, as their exigence; and as necessity exacts it, it quickly perisheth. But these Donations, as they savour of a more inward and deeper Piety, are of a more lasting substance. Besides, the eternal Treasures we lay up for ourselves, we provide for the perpetuity of Religion unto after Ages of men, and may be said to honour God not only in ourselves, but in all we gain to honour him.  
But for the Hierarchy, because that is most stuck at. First, we must conceive order and decency long before riches, and the favour of States in the Church. It was many Ages, and the Gospel had a large spread, before Emperors were reclaimed to Christianity. And though we have no special rule from Christ himself, for those rounds of Order, but the Original of our Church Government, through those Mists of times, be scarce perceptible; If we trace Episcopacy backwards (however the favours of the World came in by degrees) we shall resolve it upon the Apostles Age, and find the like presumptions in Reason for our Priesthood, as for our Sabbath. As the magnificence of the Jewish Church was commanded by God himself; the same Providence, though in a secret way, would seem to have introduced our Church Discipline. Our Saviour came rather to plant Piety, than Government; that as absolutely necessary he provided for, and left-Government for the work of time, and a Testimony of his Doctrines Approbation.  
Though he condemned the Ambition of honour in his Disciples, more than to glorify God thereby, and make them more beneficent and serviceable unto others; never was there greater friend to order and government, he stood for Caesar, and he stood for God, and would have the Scribes and Pharisees themselves, in Moses Chair, observed. As himself assumed the Title of Lord and Master, he allowed of a Maximus and a Minimus amongst his Disciples, so the greatest became as the least, to serve and minister to the rest. At his departure, he had many things to say unto his Disciples, which then they could not bear, but the Holy Ghost he promised them should abide with them, and lead them into all truth: And secondly, bring to their remembrance whatsoever he had told them. What the many things wanting our Saviour meant, might be, is difficult. Ethicen Christianam, Rules for private life he had laid himself, they would need only a Remembrancer for them. But Politia Ecclesiastica, this point of Discipline, for Church government, seems a truth as then untaught; and being such a main thing, and requiring time to make the World capable of it, me thinks we should hold a reverend esteem of what we find so settled; whether by the Apostles, or their successors. The Holy Ghost was sufficient warrant for the Apostles, and the abiding of the Holy Ghost, suggests a regard to their Successors, and hereunto perhaps that speech is to be referred, Matth. 28.20. Lo, I am with you alway even to the end of the World. Popish extravagancies as they have not the like necessity, nor the like antiquity, have not the like plea with government. Humility garnished with miracles, or a miraculous humility, which our Saviour himself practised, was the likeliest way in reason, at first for the planting of the Gospel of humility. It was reverend in itself, and unlike to provoke the jealousy of States: honour comes kindly est of itself, and shows most glorious when it is rather found than sought. Yet it is Gods own promise, that he that humbleth himself should be exalted. It is the honour of Christianity, that it could deserve honour while it despised it. As the people would have taken our Saviour, and made him King, 'tis like they fastened favours upon his followers. And miracles ceasing, the legal asserting of some Church discipline was in reason worthy of Acceptation. It cannot be doubted, but the Apostles were the Patriarches or Grandfathers of the Church. The number of twelve was not without a Mystery, and the precise supply of that number, in the Election of Matt●i●s, proves a precedence in them, above the Seven it Disciples. As they begot sons to God, they adopted fellow labourers into their Ministry, such (not doubt) as observed their Father's while they lived, and so fare approved of the benefit of that order they found under them, that they maintained it after their dissolutions. As the twelve were called first, the Evangelists make special mention of their names, and their families, as whom they ought to honour. They were more conversant with Christ, and more instructed by him, and continued with him unto the end. And after his Resurrection he applied himself especially to them. Then he renewed their Commission with a Sicut misit me Pater, to boot, which may extend to Jurisdiction and Ordination; Ordination of the Clergy, and Jurisdiction over the whole Church; and to enable them for such service, he made good his promise of the Holy Ghost, and gave them power of binding and losing sins. Saint Paul I am sure assumed this Authority to himself, he counted himself a Master-builder, whose office is to order the work, and command inferior Workmen: he exercised a Legislative power; he excommunicated (for instance) the Incestuous Person, and again restored him; as may be seen in his Epistles, which all abound with Canons and Constitutions Ecclesiastical. This power of ordering Church affairs, he further propagated to Timothy, and Titus; as appears in the Rules and directions to them. And so (for it would be tedious to name particulars) it would seem to have been derived to our times. Whether our form of Church Government came from the light of nature, and the jewish pattern (for reason extols it, 
See B. Andrews Anal.  and * there is a correspondence between the Jewish and the Christian Hierarchy,) or from a special Illumination and motion of the Spirit of God; (which the former times excelled in) it is as needless, as hard to distinguish, perhaps all concurred, however Christ we see, 
See Archbishop of Armaghs' Orig.  Apoc. 1.20. * approves of such Bishops, and honours them with the Title of Stars, and Angels (as Diabolical as some would make them) and * Calvin and Luther themselves could not but approve of this Government, 
See Masons additions.  and (waveing the name) came as near unto an Episcopal form as the iniquity of their times would admit. Though we determine not, whether jure Divino, or humano, It will suffice us Episcopacy is rightly constituted.  
It were to be wished indeed our Doctrine had still the same Primitive Testimony, 
The Primitive assistance of the Spirit to be wished, not expected.  and our Ministry that visible Assistance of Divinity, the first times of the Church enjoyed; which a Simon Magus could prise above riches, which shown men nearer favourites with God, than riches make them with Kings; which might confound, and stop the mouths of all gainsayers, and all men be wholly convinced and compelled to obedience. But we can no more expect these now, than they at first could challenge our Privileges.  
Such assiduity and open violence of the Spirit, though necessary for times otherwise anticipated, where Christianity hath once advanced its banners and engaged the world, would render our Faith not worth God ha' mercy.  
That humble temper and exemplary lowliness of Spirit, could our Church assuredly be furnished with it, hath a winning grace, and bravery above State. Heathens have seen its beauty, and been enamoured on it. But its chiefest efficacy is with minds already pious, which (God knows) is the smallest part of mankind, and such Ornaments being at no certainty, no not in Churchmen, such supplements as may be had, for establishing Religion, are to be allowed it.  
It was our Saviour's own Precept to his Disciples, Be wise as Serpents, but innocent as Doves, Christianity and Policy, the wisdom of Serpents, and the innocence of Doves, may stand together, and while we are but as sheep amongst wolves, it is but necessary they should. The leaders that are upon such hard service, had need have the best provision, and the best order, that may be, the best to preserve themselves, and advance the Church. Foreign plants we know are choice, and require a special care, and Christianity being such a supernatural stem, will need; and being so Noble, will deserve our best fostering.  
When God sends Angels Ambassadors to men, he puts them in humane shapes, the better to comply with human nature. But when men are to act God's part, they had need put on all the Divinity that may be. Riches and honours are not opposite to humility, but make more conspicuous. Though a Divine show more sacred without either staff, or scrip, as he that hath wholly cast off this world, for his hopes in another; a knapsack and sword now is thought no luggage; whilst we are men, and most part flesh and blood, the Elements we consist of would find some likely nutriment, and the supports of this life, not wholly be neglected. It was a sad, but sage consideration of the Poet,  
Quis virtutem amplectitur ipsam,  
Praemia si tollas?—  
We would have a Learned and Religious Clergy, otherwise we have small hopes they should make others such; but we shall hardly find learning or Piety flourish without these encouragements. To pass by the improbity of Poverty, which is far above that of plenty; Though knowledge as the light of the soul, for itself be desirable, men steer not thitherward, unless their other desires be otherwise satisfied, or learning seem the means to satisfy them. Or how forward soever they may be to learn, to make them teach, they must yet have some further incentive. Or though good natures might so fare exalt their minds, experienced Parents, while it is in their power, will be wary how they dedicate and breed up a son to a studious beggary. We must expect Priests, with a curse, of the lowest of the people, or the halt and the maimed out of greater families, if Divinity and the service of God cannot advance, like the Law, or the sword, or one of the twenty four companies. The gifts of miracles, of infallibility, and Prophesiing cease, and expect we the Spirit of self-denial as fresh as ever? The wisest Lawgivers have been wont to consider men, In massa corrupta, averse from all good, and only to be reclaimed by reward, and punishment: and hath this last thrifty Age discovered a new way, to put these accounts upon the world to come? Or only to be liberal in her punishments? Those that travail to Rome, or jerusalem, what satisfaction soever they promise themselves, at their Journeys end, are glad to turn in sometimes by the way, and refresh themselves in other Cities, and meaner Inns; and by such discreet stays, hasten their course.  
Such a Journey have we to that heavenly Canaan, (a Journey I account it, not an anxious Pilgrimage,) though the rest we promise ourselves there, be above all the repasts of the way, and those especially that convert sinners, have the assurance to shine like Stars in the Firmament; to support frail nature, and keep a sense of what we expect, the hospitality of this world is intended us. Though our devotion lie for Heaven, Riches, Honours, and pleasures, all the glories of this light may be our baiting places; so we make this world but as the City we pass through, not inhabit; and these braveries but as viands to refresh, not luggage to hinder our journey. This world is an honest Inn, the inordinate Affections, and dotage of the guests, make a brothel of it. Can our guides sustain themselves with the hopes of the world to come, it must needs put mettle into us. Who would not more cheerfully follow such Leaders? and could our Lawgivers be exemplary herein, it might excite our guides. But they being of the same mould with us, why should we expect it? why should we stomach them the repast we allow ourselves? and look that they should forfeit all for us? It argues disproportioned minds, to affect such disproportion. We must not stand on what we would have, but what is just, and equal.  
Since than Religion is such a ground of happiness, and riches and honours, 
The sin of Sacrilege.  now such main props of Religion; justly hath Sacrilege, or the diminution hereof, been ever accounted the highest, the boldest and the damnablest sin in the world. Supplant Religion, and we dissolve all the ties betwixt God and men; we weigh anchor, and fall to Sea again, the Sea of vulgar passions. Other mischiefs have their limits, they hurt but one or other, and there is an end. But this strikes at goodness itself, it sets the world besides its hinges, & sweeps our peace from off the earth God, the King, and all of us, are thereby damnified. He hath a heart of Iron, a savage, and Cyclopike breast, that can invade Heaven and rob God, that can pull down the Prerogative of the King, and his Crown too, and spoil mankind of their safety. Heathens themselves have always had more reverence to things dedicated unto their gods, and to violate but the Religion of other Countries, though much more vain than their own, looked so monstrous, that it was ever accounted inauspicious; and the wrongs done to a false Deity, carried an horror with it, and was usually revenged by the true one. Histories abound with such monuments, and it was long ere this crime was known in Christendom.  
Yet now, though we love not to speak plainly of Church riches, there are four Colours for Sacrilege; 
The colours for Sacrilege dispelled.  Revenge, conscience, convenience, and covetousness; which together, and a part, threaten havoc.  
First, (for our angry Passions usually lead in these tumultuary courses) men cry out upon the insolence of the Bishops, that they have several times endangered the liberty of the State; and now they have them in their power, they will root out them. Rome, the truth is, Rome the place of the Imperial seat, hath given ground for such reasoning. When it enjoyed all the happiness this life is capable of, it grew exorbitant. That state which seemed above foreign casualty, laboured with its own happiness, and from its height (which is the course of worldy things) found way to ebb again.  
The Bishops there too conscious of their own greatness, and the influence they had upon the State, not content with their Primacy, abused Religion into Policy; and casting off all moderation, the Pope devoured the Emperor. Thus the Head of the Church degenerated into a monster, and drew the whole world after him. In reaching at Temporal Sovereignty, he broke the Spiritual unity, and the wound got the obduration to become incurable; he disdaining once to come to the bar as a delinquent, having power to his wickedness.  
I defend not Rome, nor shall I excuse our own late Bishops. Liberty is our common birthright, which ought to be dear unto us next our Faith. But their malice, whatsoever we conceive it, hath not been so contagious, I hope, as to pollute all they touched, so that Episcopacy, the office itself, cannot again be hallowed. Though Bishops have abused their power to oppression (oppression, which is the proper sin of Power) this world is no state of perfection, other men will do as much; the abuse of things must not take away their use. By that Rule we shall neither have Magistrate, nor people, in that all have sinned. To decry an Office, an office (as hath been shown) rightly instituted, for some men in it, is an Act for mad men, not for Legislators; wisemen cannot be in earnest. It were a course to deal with an enemy, when we have him in our Power, to make sure work. But God and ourselves are herein interest. Offices are Gods, though men are in them, and God catcheth not advantages against us. Lastly, our revenge will light upon our own pates, we shall pull out our own eyes, and dash out our own brains. We sh●ll soon find and rue the loss of such order. If we fear the Tyranny of Bishops themselves, we consider not we have a Gracious King, and shall have Parliaments to do Justice. If we fear their drawing towards Rome, we forget our Praemunire. If we fear their setting up the King, their will be more fear of more active Instruments. Something must be left to God, and the goodness of Princes.  
Secondly, some from our Saviour's words, Mat. 23.8 But be not ye called Rabbi, etc. damn all superintendency in men in holy orders, as unlawful and Antichristian. But all the world may see, it is the Pharisaical vainglorious Affectation to be magnified of men, ver. 5.6. not the Authority, or the title and pre-eminence to God-ward, is here forbidden. And otherwise, the Precept (being given to the people and the Disciples, v. 1.) will serve to pull down temporal Lords, and the Presbyterians too as well as Bishops. Nor is there any reason the rule, vos autem non sic, when it is laid betwixt the Princes of the Gentiles, and the Disciples alone, Ch. 20.27. (as here betwixt the Pharisees and the multitude) should carry a harder interpretation.  
Though the Disciples only happened to be present, when mother Zebede gave the occasion of the words, they were men by nature, how ever Disciples by calling; and when we extend prohibitions to them beyond their persons, they usually represent not Ministers alone but all Christians whatsoever: vice may be more unseemly in Clergy men, but it is as unlawful in all Christians. But against the power and authority of Divines in Temporal affairs, they further press the practice of the Apostles Acts 6.2. and Reason from thence, That it is too much for Divines to be knowing men in business of estate, and to understand the Rules and Laws of government. But first, the provision for the poor, about which the question is, was laid at the Apostles feet, to be distributed by them, Acts 4.35. Secondly, though the Apostles thought not meet to leave the word of God wherewith the world, as yet was not acquainted, to wait on Tables, which was below their ministry; It shows their understanding, and authority, in that they gave order for fit Stewards and Overseers. Thirdly, these men make Divines men of too narrow capacities, and set God's Law and man's at too great distance, If Statesmen have souls to be saved, whereunto the Ministry may contribute. If the heathen Orator must be seen in all the arts, and nooks of learning, the Christian Doctor had need be bard no field of knowledge, for the soul he is to look to, is thrice more worth than the goods of Fortune. Our Brethren of Scotland and all it seems are out, who take their Churchmen along in their weightyest affairs, and their Sermons here in England they say savoured of some thing more than pure preaching of the Gospel.  
The Clergy are men, men of liberal education, they wade through the Arts, ere they come at divinity, whereby (me thinks) they should be capable of human affairs with other men. And Divinity can be no hindrance. Perhaps they are better seen in Ecclesiastical matters, and therefore may arrogate them as their peculiar, but for us to exclude them our Counsels, as an abject generation, who have the deepest share in God's promise of assistance, and give the best Authority to resolutions, coming in the Name of God, cannot proceed either from good policy or Religion. The Priesthood amongst the jews had a hand in all Temporal affairs, and in matters merely of order and government, and no way Typical, jews (as hath been said) may be Precedents for Christians. The Apostles perhaps at first exercised none other Authority but the Spiritual power of excommunication, to withhold the Ordinances, and forbidden Communion which delinquents, and left further censures to the Secular Magistrate. But when Princes received the Gospel, they requited the Ministers thereof with a share of their power, and magnified their authority with the glory of these Ministers.  
Perhaps it had been sin in them at first not to have honoured the Gospel: but for us to divest it, is more out of question.  
Their Voices in Parliament, &c, may seem matters of small moment, for the public peace. But besides the dishonour to Religion, they are of dangerous consequence, for the same reason that shall invalid them, may as well overthrow the whole Fabric of the Church. And it is to be feared it is some men's aim to effect that by degrees, which at once they find not feasable. The Prelate spoke not by rote, who said they would serve them as Highway men do honest Travellers, first gag, and bind, then rifle them.  
Thirdly, they pretend a convenience in pulling down Order and Government in the Church, to buy in Impropriations, and set up preaching. Preaching in deed and labouring in the Word have high Attributes in Scripture, as of introducing grace, and working faith, etc. and the Gospel at first being committed to the bosoms of men, the only way then of propagating thereof was Sermon-wise, by a kind of Preaching, Christ thus taught the people, and instituted his Disciples to this Annunciation. But their preaching was not the same in use with us, theirs had its Authority from the Spirit, they spoke by, which we borrow from their writings. Any way of publishing and promoting the Gospel, is preaching in the Scriptures sense, as well as our exposition of Scripture, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 involves them all, nor can the foresaid Attributes, be appropriated to that which we call preaching. Saint Paul laboured in the Gospel, before there was a Gospel written; he laboured by word and writing, by constituting Canons, and in seeing them observed: and now not only extemporary Expositions, but all effectual means for the propagation of the Tenor thereof, is the Ordinance of God, and no doubt his free Spirit accordingly conferreth grace and faith by them: Whether they be Doctrinal, by word, and writing, by catechism to young beginners, by reading of the Scriptures, Apocryphal Books, divine Homilies, or other profitable discourses: or after institution magisterial by enacting and establishing good laws, as Kings and Emperors (we know) being converted, by their Edicts, in an instant, more advanced the Gospel, than private Preachers with many Sermons in many ages, though otherwise they had extraordinary assistance of the Spirit. The Gospel may and must be preached in every Court, that is, Christ's law must be there preserved; and though that be not the proper place for teaching, there may happen to be as effectual Sermons, for the promotion of the Gospel, from the Bench, as from the Pulpit, where men of power meet and draw things to a point, there, there is preaching powerful. Thus some particular Bishops have had the opportunity to do more good, than all the Clergy in their Diocese again. Neither in words alone, but in works of piety, and business of State, Christ may be advanced, Laymen may, but Ministers more especially must, thus Evangelize. Our preaching and practising, and writing, and Government, are all twines of that Mother preaching in Scripture: Let preaching be the eldest and the fairest sister; their dowties and their virtues may be alike, we must not set too great a price on one, to disparage the rest; or because preaching was first of all, reduce Christianity to its principles, and hold there. This were, as if because Writing was before Printing, and then had high eulogies amongst the ancients, we should renounce the benefit of Printing, to hold to Writing only, or prefer it before Printing. This is the grand imposture and illusion of the Age. Preaching is cried up, nought but Preaching, God knows a sorry kind of Preacding, when nobler helps should share. It's to be feared they would serve the Clergy, as the Fox in the fable did the Crow, commend their voices, till they let go their morsels: where we hear knowledge is confined, we cannot think libertas Prophetandi, shall have its scope. As in Reason we excel beasts: Elocution, whereby we readilyest convey our conceit to others, exalts us amongst men. Sermons may be most apposite to the maladies of the hearers; and best fit for their affections, they most readily catch, and transport furthest. The Preacher, like as skilful Physician, can  his recipe according to the exigence of the patiented: he can cast his discourse into what mould or form he please: he can insinuate, and creep upon particulars, how ever prepossessed, and as occasion serves, invade or surprise the Affections: he can give food to healthy, and physic to diseased minds. And the very act of Preaching, the countenance and gesture, add life to words, and have a singular energy over bare reading; for thus they make all they deliver new, as it were, and their own; when the other way it seems but flat, and borrowed; they set forth Christ and his Doctrine with more pomp unto our souls: and in pressing Scripture make it like bruised Spices, more ravishing. Yet its long of us, and our corrupt affections, if Sermons carry it; we are more for sauce than meat, more tickled with the momentany dress, and relish of the workman, than the meat which endureth. As diseases are commonly alike in different men, the same remedies were we attentive might serve our several souls, as do our bodies. God no doubt was both able and willing to prescribe Catholic Remedies, for all our Maladies in his Word: and Men usually more sufficiently express themselves by writing, than by word of mouth; upon deliberation, than on the sudden; nay, extemporary discourses, like our actions, are subject to extravagancy, and oft times derogate from the Majesty of Scripture, and the evidence of the Spirit therein: So that Government, and good laws, had need to order all; and the Scripture is that all must be ordered by. It is bare Text alone that gives the mind repose, and grounds belief. As we confine not ourselves only to set forms of doctrine, to stint the Spirit; It is good we should have some things set and fixed to stint humane extravagancies: lest Religion become merely matter of Fancy, and the Church be converted into a Babel. It were ingratitude against the Spirit, to slight such grounds as he hath laid us; and presumption still wholly to rely on him: but the middle way, to hold some thing certain, and attend his further motions is safe. Preaching, and practice, and writing, and government, are all useful in the Church towards others, yet where we have but the Gospel itself read, none of them is absolutely necessary to salvation. But if we must compare them, though they are best together, government to us now, is no less necessary than that which we call preaching. It extends itself to a larger form, and it is that must keep preaching and all in order. Preaching may be more necessary for the planting of a Church, but government, as it is more noble▪ is more necessary where a Church is planted. The Church of Christ is never so settled, but it is militant here on earth, and had need of the best marshalling in rank and file: The enemy will find a gap, or where to make one, if there be not some General to overlook, some Commander to ride the round, and see the watch set, one that for place, and power, need not fear the face of man. Unless we dislike our Religion, there is no reason we should find fault with our Government. If Religion have not much of the image of justice in it, a sword sometimes to determine us, aswell as a balance to weigh truth, her balance will be despised. As I have no faith in charms, I am not wholly for preaching, that bare talking way, without the Spirit, is not like government, to settle men in an habituate course of piety. It rather puzzles the belief, than actuates our obedience. But with degrees of promotion, industry and learning, and so preaching itself, must necessarily fall. And the more ordinate Church Government, and the more concentrate to unity it is, it agreeth better with Monarchy, and holds better harmony with its head, which is Christ. In the office of a Bishop, a Archbishop, or a Patriarch, as strange as it may sound, Calvin himself could see no hurt, while they were subject unto Christ, an Emperor, and a general Council. 
Inst. 4.4 4.  And how far the like were not again to be endeavoured, were a disqu●tision becoming states truly Christian, for by this means, as the promise of Christ to the Clergy should have its regard, states might enjoy the delibera●ions of the whole Church, though they retain the liberty of admitting or rejecting their Counsels. It is seen in all estates, Quae communiter possidentur communiter negliguntur, the very dividing is the destruction of power; what can an ordinary man do? or who will care for showing himself in commotions, when the danger shall be his own, and many must share in the honour? Let not men flatter themselves too much in their project of changing the use of riches without taking them from the Church, though things perhaps may be better carried both amongst Bishops, and down to the inferior Clergy, there may be rapine in honours aswell as in riches, If we take them from God and Religion, though we cannot convert them to our-secular uses: If there be less of private advantage, there may be more of malic● in it: but there may be of advantage, in pulling down others, to get into their places. Absalon himself had other pretences, when in his heart he said, O that I were made judge in the Land. But it concerns them that but alter things consecrate, to be sure it be to the better; for the scandal of innovation goes further than the thing reform. Mutato Sacerdotio mutatur etiam & Lex, saith the Apostle, and the dishonouring of the Priest hood will expose it to contempt, and in the end, it's to be feared, prove the bane of Religion. I condemn not Church, which have not, or cannot arrive at our happiness; for there is great odds, inter Ecclesiam constituendam, & constitutam. Piety is the principal, and as we condemn no Church that holds but that unum necessarium of Piety, so me thinks none should condemn us for asserting of Piety, by so regular government. But it is fit they aspire to our state, than think of reducing us to their condition: with us that of Peter to Ananias must take place, Act. 5.4. While it remained was it not thine own? but now thou hast deceived not men but God. It is a fearful sentence of God to Samuel, upon the Israelites, Sam. 8.7. Harken unto the voice of the People— for they have not rejected thee, but they have rejected me, that I should reign over them. If Nemo potest mutare concessum in alterius praejudicium, shall we without licence from God, take away what was truly given him? This breach how small soever at a part, will open a gap to all the Church's patrimony: And though it be but matter of Discipline we talk of; I pray God such dishonour to the discipline, entrench not soon upon the Doctrine itself, and bring that in question. Though our neighbours of Scotland and the Low Countries, though the emulation of adversaries, as yet keep upright; with their form of government; When in cold blood we shall feel the inconveniences even of the reformed discipline, as they call it; and consider how much we have been out; I pray God we come not to begin again at Rome, or Palestine, or Palestine, as now it is, so find the way to us. For who shall animate Princes for Religion, when the Priest must keep at distance? This question in England will be of dangerous consequence in Christendom.  
Lastly, such profane ones as spoil for the booty, how ever they please themselves in their fury, will one day find a curse go along with their prey, which like Achans execrable thing, will ruin themselves, and their families. They forfeit their confidence in a providence, and that comfort in their brethren and their own breasts, which should be their life and stay, in time of trouble. They usually die forlorn of God, and men, miserable, disconsolate, and detested: and yet have more to answer for in the world to come.  

IX. The Conclusion.  The Church of England (God be thanked) yet retains the face of a Church. How ever for riches and honours, she comes short of herself in former times, she comes behind few Churches in Christendom. We have tithes and oblations, Bishops and governor's, rich Colleges and Cathedrals, large privileges & endowments; such as might make men that like not our Doctrine, fall in love with our discipline, and in admiring these glories, adore the Divinity that provoked them. She is like the Vine of God in the 80. Psalm. O let not the wild Boar out of the Forest break down her branches, nor the little Foxes devour her grapes. If we have neither so much Piety nor Policy as to contribute to the propagation of our order abroad, nor the promoting of Religion at home; nor to make satisfaction to the Church (as the Lord Bacon would have it) for the wrongs of our forefathers. Let us not be guilty of so much Atheism, as to withdraw its maintenance. Let us not let go our anchorage, and cast our selus upon the fluctuations of people. If the Clergy in its height have abused these blessings to their worldly ends (as all estates on earth are subject to abuse) If their happiness have made them wanton. If to the keys and their spiritual sword, they be catching at the Temporal, and there be something in their honours, which may occasion them to look to Rome-ward: Let the curb of Law hold them to their way, and the Triennial Review look as austere on them as on Projectors. What restiveness soever they have contracted, let provision be made by wholesome discipline to reclaim them, but withhold not their provender to abate their service. Let us not pursue Vices or Persons so far as to violate offices, offices which have not contracted such guilt, but they may be regenerated. Let us not defeat the charity of our pious Predecessors. Let us not dishonour our State, and the Age we live in. Let us not rob Religion of its Ornaments, the Priest of his Reverence, and God of his Glory. In a word, let us not so fly from Rome, as to fall into the mouth of Hell, and rob God, to enrich the Devil again.  
FINIS.