JURA CLERI: OR AN APOLOGY For the Rights of the long-Despised CLERGY, Proving Out of Ancient, and Modern Records, That the Conferring of Revenues, Honours, Titles, Privileges, and Jurisdiction upon ecclesiastics is Consistent with Scripture, Agreeable to the Purest Primitive Times, and Justified by the Usance, and Practise of all Nations.  
By PHILO-BASILEUS PHILO-CLERUS.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Ign. Ep. ad Smyrn. 
Sacerdotum Splendour, & Existimatio haud dubie ad ipflus Religionis gloriam redundat, nec fieri potest, quin Religio illa sordeat, cujus Ministros Populus despicit.  Gabr. Sionita. 
OXFORD, Printed by A. and L. LICHFIELD Printers to the University, for THO. ROBINSON, 1661.   

TO THE SACRED MAJESTY OF CHARLES TWO, By the Grace of God, and his undoubted Right, King of Great Britain, France, and Ireland, etc.  
Most Dread Sovereign,  
AMONGST the numerous Train of Mercies, that attended Your Majesties Thrice happy Restauration, Reviving the Hearts of a drooping Clergy may deservedly be reputed none of the meanest. For if a true, impartial Estimate were taken of all men's Sufferings, it would be found no Calling whatever drank so deeply of the bitter Cup in our unnatural Wars as that, all the Rich Rewards of Learning being withdrawn, Privileges reversed, their Lands exposed to Sale, and Houses to Dilapidations. But 'tis an Observation of some, that after the most bloisterous Storms, when the Ark of the Church has been long floating, and ready to sink, God usually sends the fairest Calms. Near 20 years together has the Dignity, and of late the Office of the Ministry lain bleeding, and 'twas drawing to its last Gasp, if a Miracle of Providence had not sent a Sovereign Balm. And however for the present the wounds are a little bound up, yet has it contracted so much weakness through ill Usage, that 'twill ask no small time to recover its strength, though it meets with never so much tenderness & Indulgence from its Nursing Father. 'tis recorded to the Eternal Renown of the great Constantine, that amongst all his Imperial Titles he gloried in none more, then being styled, the Advocate of God's Church. Pardon then, Great Sir, an holy Presumption, if so inconsiderable a thing as I address myself to one of the Potentest Monarches upon Earth, in behalf of the long oppressed Ambassadors of Christ. The Bounty and Munificence of your Godly progenitors, conferred large Revenues, and Immunities upon them, which the Sacrilegious hands of some late Innovatours seized upon. Now is there any thing more becoming the Royal Majesty of Great Britain, the Eldest Son of the Church, Defender of the Faith, and Heir of such a Father, then to restore God his own. Tertul. relates that the Heathens upbraided the Christians with their penurious baseness in matters of Religion, and how much the Papists were scandalised at our first Reformers for diverting the Church's Patrimony to private Uses, all the world is too well acquainted. Let this Reproach be rolled away from the Gospel, and let not Babylon be more liberal to uphold Idolatry, than Zion is to maintain true Religion. The Eyes of all the Reformed, and Popish world are upon you, 'tis the Hope of the former, and Fear of the latter, that under your Protection our British Church may recover its pristine Glory. But if your Majesty expects to have the Church furnished with able accomplished persons, proportionable encouraegments must not be denied, lest the most pregnant Wits, and raised Parts turn aside to the more gainful Professions of Law, and Physic, which Promise both ampler Rewards, and higher Preferments, and are not accompanied with so vast a charge as the Study of a Divine does necessarily require I know the winning of Souls is in itself a sufficient Motive, but all that are bred up in the Schools of the Prophets, do not presently shake hands with the world in the heat of their Youth, but must have some other Allurements suitable to flesh and Blood. Wisdom itself approves this course and uses the same Attractives, Riches, and Honour are with me Prov. 8. Now since your Sacred Majesty had no hand in first retrenching their Privileges, and alienating their Revenues, 'tis hoped you will not contract the least Gild by Tolerating what may be redressed. So will you engage the Prayers of the Church, a stronger Guard than all your Victorious Armies. So will your Kingdoms prosper; which otherwise must never look to be happy, whilst the Church is miserable And how powerful will the United Intercessions of so many Thousands be, daily imploring the Throne of Grace, that the years most Barbarously cut off from the Royal Father may be added to the Son, that as the Glory of the second Temple went beyond that of the first, so may the Holiness, and Splendour of our Restored Hierarchy exceed that of former Ages, which is the Souls Desire of  
Your Majesty's Most Faithfully Devoted and Sworn Subject in all Affectionate Loyalty Ph. Ph.   

A Preface to the Ingenuous Reader.  
I Presume there are few in our British Israel unacquainted how deeply the Reputation of our Clergy has been wounded by the Fiery Darts of Fanatic Spirits, and scoffing Atheists. And I wish those lately in power could wash their hands from the guilt of this sin, which they too much adopted, either by countenancing, or conniving at, and thereby hastened their deserved Ruin. 'tTwere fond arrogance to hope that my small Mite should much contribute to vindicate their Honour, and wipe off that black dirt, wherewith they have been besmeared: yet could I not forbear paying my due Respects to that Sacred Function, and manifesting my sense of their unparalleled sufferings. Many Months did I wait, expecting, that some learned Pen would have taken this task in hand, but when I saw those Eminent Persons (whose Books I am not worthy to carry after them) either otherwise employed, or forgetful of this grand Concernment: rather than so good a Cause should be betrayed by silence, I was persuaded to consecrate my weak Endeavours (the product of some leisure Hours) to the Church's Service. I know here are sundry Passages that will not relish with many, from whom I must expect slender thank for my pains, but let the issue be what twill I shall content myself, with that of an Ancient, Non tanti est unius vita, quanti est Dignitas omnium Sacerdotum. Nay if the loss of my poor Fortunes, my Hopes, my Life, could purchase my Dear Mother's Tranquillity, and happiness, I could gladly sacrifice all, and make it the Birth of my first Action. Many a tear have the breaches of our English Zion cost me; and all my hearts desire is, that Sober Persons would lay aside petty Animosities, and for the Church's Peace, on the one hand, not peevishly scruple innocent Ceremonies, nor on the other rigorously obtrude unwarrantable, but unite against the Common Enemies, Papists and Sectaries, whose implacable malice equally threatens ruin to the Reformed Clergy, the one directly striking at their very Being, the other designing the same thing, but taking an obliqne course by undermining their comfortable Subsistence, Honours, and Privileges. This only I must disclaim before all the world, that I have not the least thought in the following Treatise, to become an Advocate for Luxury, Pride, Idleness, or any thing that is morally dishonest: the severe Reformation of which I both hope, and wish those in Authority may vigorously endeavour. Scandalous Loiterers being no less pernicious than Schismatical Innovatours, and sooner may my hand rot off, and my Tongue cleave to the roof of my mouth, than ever I speak, or write in defence of such, or against the power of Godliness. My Name I have studiously suppressed, lest the inconsiderableness of it should create Prejudices, and injure the truth. But if any be so curious as to inquire after it: Let him know that I am one who can safely Profess, that ever since I was able to look into Controversies, have always reverenced Gray-headed Antiquity, and detested factious Novelty. Nor had I held my peace formerly, but that I despaired my poor Bucket could have done any thing to the quenching of such a Fire, when the whole Nation was on a light Flame. This farther encouragement I have to use the more ingenuous Freedom, as not any way partaking in what is here contended for, nor (as to my particular interest) gaining the least by our late happy Revolution. And as fare as I am acquainted with my own deceitful heart, I dare no less confidently avow, that I was not induced to put Pen to Paper, by any ambitious Hopes, a private Retirement (which through mercy I enjoy) being all I covet: So that my great, my only Aim is, Piety, and Peace, the flourishing of the Church, and State, which like, Hypocrates Twins, have long Mourned, and 'tis hoped will now Rejoice together.   

THE CLERGIES REVENUES.  

CHAP. I. A Priesthood proved as Ancient as the World, continued in all Ages, with an Honourable allowance to the Firstborn, and the Levites.  
THat God in all Ages has had a select number deputed to attend his Public Worship, and Minister in Holy things, is a Truth that none can deny, who own the Scripture. For 2000 years, and upwards after the Creation this was entrusted to the Firstborn, as is evident out of Philo, Josephus, Maimonides, and other Jewish Writers, who all unanimously acknowledge that the Priesthood was ever annexed to the Primogeniture till the Law given by Moses. It being the confessed duty and privilege of the eldest, to take care of Sacrifices, and other Rites then in use. 
* Bertram de Rep Jud. c. 2. Grot. in Num. 19.22.  Thus Adam, Seth, who taught his children to call upon the name of the Lord, Gen. 4. And Enoch those Ante-Diluvian Patriarches; and (that Heathen Janus) Noah a Preacher of Righteousness 2. Pet. 2.5. After the Flood, Melchisedeck, Abraham, Jacob, etc. whilst the Law of nature lasted.  
Upon the delivery of the Mosaical Law, we find the Firstborn redeemed and discharged from their attendance, God himself giving them a Writ of ease, and designing the Children of Levi for their Successors, Numb. 3.45. In whose hands the management of Ecclesiastical Affairs continued, near 2000 years more without any considerable interruption, till in the fullness of time by the Incarnation of the Son of God, the Priesthood of Aaron being abolished, our Mediator of a better Covenant, no less faithful in his house then Moses, Heb. 3. left not his Lambs without Shepherds, but appointed Preachers of the Gospel to take the room of the cashiered Levites, and promised his presence with them to the end of the world, Mat. 28.  
Thus we see a Priesthood clearly deduced, and that God never wanted some in a more immediate manner to attend his Worship from the day the first foundation of the earth was laid. Our next Quaere is what proportion was allotted for the maintenance of these three distinct Successive Orders. For the firstborn there is little controversy; it being granted on all sides, that their Privileges and Honours were great, being appointed Lords over their Brethren, 
Chrys. de Sacerd.  a Princely Prerogative, Gen. 49.8. and a double portion assigned them, the better to support the Dignity of their Degree, and Function. See Grot. upon the Deut. 21.17.  
We come in the second place to survey the Levitical Institution, and inquire what a liberal allowance God made them. Now the best course to take an estimate of that is by examining the Proportion this Tribe bare to the rest. You have all the 12. Tribes, that were able to go forth to war, mustered and polled, Num. 1.46. compared with the 3.39. where the Levites are numbered from a month old and upwards: yet see what a vast disproportion, the former amounting to 603550, the latter to barely 22000. none excepted. Let us then but make some small allowance for those under 20. and above 50. years old, ages excused from the war, 
Josephus.  and so not reckoned in the first sum: these we cannot rationally imagine to be less than a third part more. So that by this computation, the Levites will not amount to above a fortieth, some say a fiftieth, or 60th part of the nation. Their numbers being thus cast up, let us descend to the proportions of their allowance. And here I am persuaded, that some Fanatic Sacrilegious persons will be ready to blaspheme, with that profane Alphonsus, in a parallel case; if they had been the almighty's Councillors, they would have made a more equitable division, than we find recorded, and would have judged a fortieth part more than sufficient for such Loiterers. But the most wise God made them anothergets proportion, allowing them 48 Cities, 
* Cunaeus de Rep. Jud.  some Royal ones, and the fairest in the Nation, with the adjacent Country 2000 Cubits, or a mile about every way; no small matter in that petit tract of Land, hardly exceeding four of our larger Counties. Hieronym. ad Dardan. Adricom. Add to this the tenth of all increase of Corn, , First-fruits, offerings, Vows, Redemptions, amounting to no less than 24 several deuce, as the Learned Buxtorph 
* Synag. Jud.  collects out of the Rabbis: and which may justly come in as none of the meanest advantages, all this brought to their Barns, without any farther trouble, charge or consideration; that Nation ever conscientiously paying their Tithes, and frequently preventing the demand, being persuaded it was the Hedge of their riches, according to the 
* Drus. Prov.  Talmudical Canon. Now put all this together, with many other particulars mentioned in Josephus and the Rabbis, even Selden himself (none of the best friends the Church ever had) 
* Rev. Hist. tithe. c. 2.  is forced to grant that this smallest Tribe had near three times the annual Revenue of the largest among them. If any one desire to be better satisfied about this, let him but read Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: out of whom I shall set down this one remarkable observation, that the people were commanded to bring their offerings first to the Temple, that the Priests might not be upbraided, or blush to take their provision thence, as not coming from the courtesy of men, but from the bounty of the Lord of all. And he farther adds, that through the populousness of the Land, the abundance was such. that the poorest Priest in the 24 Courses, might justly be reputed a wealthy person; concluding, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid.  
Now this was the maintenance allotted by the most prudent of Lawgivers, confirmed by an inviolable Decree, as the Magna Charta of that Nation, and chalking out to others what method they should use in suitable Cases. Nor do we find the great Searcher of Hearts, straightening his hand upon any such politic considerations, as that Riches puff up, and 'tis best for Religion to keep its servants in poverty. These covetous Axioms are of less standing, and cannot challenge God for their Author.   

CHAP. II. Equity, Scripture, and the practice of the primitive times plead for the Revenues of the Gospel Ministry, with instances of the Heathen bounty towards their Priests.  
WE have seen the Firstborn, and the levitical Priesthood liberally provided for, and can less in reason, in equity, be allotted to the Ministry of the Gospel, which the great Apostle of the Gentiles proves to be more excellent and glorious, and in point of honour far beyond it, 2. Cor. 3.7, 8, 9 the one being employed to kill, and slay beasts, the other being Commissioned Ambassadors of Jesus Christ. 'tis confessedly true then that under the Old Testament, God had a peculiar right to the tenth part of every man's estate, as a Tribute due to his Sovereignty: and all Laws assure us, that what was once legally invested in a person, continues so for ever, unless forfeited or resigned. Now the former cannot be supposed, and for the latter we find nothing in the New Testament, wherein God either directly or indirectly has quitted or renounced his title, or changed it for another rate. At the first express appointment of Tithes, Numb. 16.21. 'tis manifest the principal end was to maintain Gods public worship, and for the comfortable subsistence of those that attended it. Admit then there be some alteration as to the manner, yet the substance still remains. And the Apostle seems totidem verbis to confirm it, 1. Cor. 9.13.14. They which wait at the Altar are partakers even so— in the self same manner as it was under the Old Testament, (mutatis mutandis) shall it be continued under the New, 'tis both Equity, and the divine designation, For the proportion was given to the service, not the men. I know some insist much upon the prophecy of Ezekiel, c. 45. 
Villalpandus.  confessedly respecting Gospel times, wherein God commands the Land to be divided into three parts, reserving one for himself, his Sanctuary and Priests, appointing a second for the Prince, and the remainder to the house of Israel. And 'tis an observation of Origen, Hom. 11. in Num. and of S. Augustine's in Psal. 146. that if under the Law the tenth was paid, then more must be paid under the Gospel, because our righteousness must exceed the righteousness of the Scribes and Pharisees, Mat. 5.20.  
'tis true we have not such clear proofs of the payment of Tithes in the three first Centuries, necessity of the times, and frequent Perambulations forcing the Prosessors of the Gospel to neglect their just rights. But to draw an argument hence against them, is all one, as if a man should dispute against the necessity of Circumcision, and Sacrifices under the Law, because God dispensed with them, during the 40 years wand'ring in the Wilderness, till the children of Israel came to a setlement. Josh. 5.5. Amos 5.25. Certain it is, the Primitive Christians did not content themselves with Decimating only, no, their fervent zeal carried them out farther, many times to sell all their estates, and lay them at the Apostles feet, Acts 4. which 1000 of devout persons imitated in after Ages, either in their lives consecrating some part of their substance, or at their deaths bequeathing it as a Legacy. 
Tertul. Apologe c. 39  Nothing more frequent in those early times, than these Deposita Pietatis. Origen Tract. 31. in S. Mat. mentions some Ecclesiastical Rents and Incomes in his time. And Cyprian, when he found his hearers somewhat slack, and cold in their contributions, upbraids them, That they did not give so much as Tithes, Nunc de Patrimonio nec decimas damus: De Vnit. Eccl. parag. 23. Is not this sufficient? Eusebius speaks of a House belonging to the Church under Aurelius A. 273. which he commanded Paulus to surrender up. Eccle. Hist. L. 7. c. 30. Nay we read in Optatus Milevitanus L. 1. that the Church of Carthage had ornamenta plurima aurea, & argentea. And if scossing Lucian may be credited, in Tra ans days, he describes one of the Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Churches, richly guilt, and adorned. Dialog. Philopatris. Strange pomp! even whilst the persecuting fury lasted. 'tis granted, the Pagan Emperors did always sequester such estates as were thus devized. Euseb. Eccl. Hist. l. 9 c. 8. Hence we find the possessions of Lucina, a rich Roman Lady, demised to religious uses, escheated by Maxentius, and herself banished. Sabell. Enn. 7. L. 8. And these Sequestrations lasted till Constantine and Licinius revoked that impious decree, commanding all Houses, Gardens, or whatever goods belonged to the Church, to be restored, Euseb. Eccle. Hist. l. 10. c. 5. which puts it beyond dispute, that there were Ecclesiastical Revenues before their time, otherwise that Edict had been in vain. And soon after free leave is given to every man to exercise his charity of lands or goods, Cod. Theod. L. 16, without danger of a statute of Mort-main. So that the storm being thus happily blown over, wealth came tumbling in upon the Church. Constantine's great Largesse is recorded by Eusebius, (and with some fabulous additions) in the Life of Silvester, by Damasus and Anastasius. Cedrenus farther informs us that in the 20 and 26. year of his Empire, he laboured to pull down the Idols with their Temples, and to convert their demesnes to the worship of the true God. Many of his religious Successors trod in the same steps, and the world did as 'ttwere with an holy emulation contend, who should most adorn the Spouse of Christ. Whence 'tis almost incredible to what splendour the Church grew in a few years: 
V Concil. Berytin. de Eccle. Edess. Agrippin. A. 356. Rom. 4. A. 375.  and this prosperity continued till new tempests arise, and those barbarous Inundations of the Northern fury over whelmed all.  
Nor was this proper only to the Servants of the true God, but even Pagan Idolaters practised the same. None amongst their numerous Deities (whereof Varro and Hesiod reckon up a parcel of 30000) wanted his Priest to serve at the Altar, but their great Gods were not content with a few, Jupiter, Mars, and Romulus had ever good store, who lived in great state. Strabo recounts a thousand Hierodoulists belonging to the Priests of Bellona, l. 12. Geogr. Now the very light of nature did dictate this equitable rule to them that those who served at the Altar should be maintained by it. 
Tulli de Divinat. Dionist. Halyc.  Hence we find 
* Brentius in Levit.  vast allowances made them, with standing demeanes; and Tithes too, not occasional, and to Hercules alone, but constant, but to all, which custom many conceive they borrowed form the ancient Patriarches, 
* Brentius in Levit.  the sons of Noah spreading it among the Nations, the Devil ever Apeing the true Religion. I shall not at present inquire after more than the Greeks and Romans, who successively swayed the world, and for the former of them Harpocration is witness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, joined to that of Callimachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.— Then for the Romans, Varro, Cato, Plutarch in Lucullo, Livy of Gamillus, l. 5. have invincibly demonstrated it to be their practice. 
Nat. Hist. L. 12 c. 14. & 19  If any man desires to search further, he may find Pliny affirming of the Sabeans, that it was not lawful for the Merchants to dispose of their Spices and Perfumes until the Priests had set apart the tenths for their God Sabis.  
I shall not insist upon that of Festus, Decima quaeque Veteres Diis suis offerebant, because Scaliger and Selden except against it, though I think without any ground; but conclude this Paragraph with that of Junius Paral. l. 3. c. 7 Decimae jure omni post hominum memoriam Deo fuerunt sacrae. Thus the very Gentiles, who had not the law, were yet by nature directed to do the things of the law. But I have only glanced at this, it being so copiously handled in others.   

CHAP. III. Church Revenues long untouched, C. Martel the first that invaded them, but soon seconded by Henry the Eight and others, though most unhappily.  
For some 100 of years the Church Demeanes were looked upon as sacred, and Tithes an Estate entailed upon those that attended the Divine setvice. And how durst any earthly power attempt the cutting off that which the King of Kings had settled by a perpetual Act, and never to this day reversed or nulled. During all the levitical Administration, though we meet with many of the Rulers desperately wicked, yet still they retained so much reverence to Religion, that none arrived to such an height of Impiety in their greatest exigences, as with a sacrilegious hand to touch these holy things. Under the Gospel, C. Martel is branded to be the first that led the dance, and taught Christian Princes this crying sin. The occasion thus, as 'tis recorded by Gaguin l. 3. p. 43. Upon the Inundation of the Goths, Vandals and other barbarous Nations into Christendom, the bowels of the Clergy yearning towards their distressed Brethren, they were willing in such a juncture to mortgage the best part of their Revenues to furnish this famous Warrior with an Army to suppress the Barbarians, upon solemn promise, and oath of restitution (with advantage) when the danger was over. But Swordmen are not easily held by such weak obligations: for having once got them into his clutches, and tasted the sweet of so fat a morsel, being drunk with success, he divided them amongst his Victorious Legions. Hinc nostrae lacrymae, hence the Church may date the original of her ruin. For the gap being opened, there wanted not profane Spoilers enough to follow the steps of this bold leader. Now 'tis but a short cut from Calais to Dover; and this example easily wafted over that Strait. Several attempts were made against the Clergies wealth, but none took till Hen. 8. who had too much occasion to quarrel with the Monks and Friars, in whose Cells and Cloisters, the blindness and superstition that reigned from the ninth to the thirteenth Century, had placed all Devotion: though however Monasteries were then abused, and are now looked upon with prejudice, yet in the Primitive times they were the 
* Hospinian.  Seminaries of Learning and Religion; and under this notion are so much cried up by the Ancients. Now the King finding many Tithes converted, and appropriated to these Houses (which some conceive to be one main cause of their downfall) being carried away by the error of the times, and transported by passion and covetousness, never thought of restoring them to their proper owners, but politicly concluded the best way to secure all was to get the whole Temporalties and Revenues of Religious Houses, by Act of Parliament escheated to the Crown, which was soon huddled up. Next that the Laity might be the more engaged to stand by him, and oppose Rome, he was content they should partake in the spoils, and so divided them amongst his Nobles, with a prodigal hand distributing as freely as he received. In this fatal Desolation, some reckon there were swallowed up no less than 645. Monasteries, 96 Colleges. 110 Hospitals, 2374 Chanteries and Free-Chappels, 
Harpsfield Hist. Eccles.  to which may be added 3800, and odd impropriate Churches, to this day maintained by pitiful Arbitrary Pensions, 
Spelm●●. Tithes.  though his Sacred Majesty, as becomes a true Nursing-Father, has already taken it into his Religious care, to make better provision for some, and 'tis hoped will proceed to perfect so good a work.  
The great Oracle of our Law, my Lord Cook, complains much of this alienating Abby-Lands, and saith 'twas every good man's wish, that their Revenues, and Impropriate Tithes, had been converted rather for the advancement of the Church, to a better maintenance of the labouring, and deserving ministry, Relief of the Poor, and such pious uses, which would still have retained a Character of their Devotion, that first dedicated them, and prevented the Scandal, and Obloquy thereby brought upon Religion. All the world being amazed at such impiety, and the many glorious Projects urged in Parliament, to colour the Action, which we have recorded, Inst. B. 4. p. 44, coming to just nothing, the burden of the Subject being afterwards rather increased, then lessened. I am none of those that desire to pry into the secrets of the Almighty, much less to give sentence with the bold Romanists, but 'tis somewhat observable that though Henry the Eight left an hopeful Progeny behind him, One Son, and Two Daughters, (and if multitude of Wives would have done it, might have had many more) yet in a few years there remained not one of his seed to sit on the Throne of England. The righteous God many times visiting the sins of the Father, upon the Children. And if a curious eye would but run over the List of those Courtiers and Grandees, enriched by the spoils of the Church, it will soon be discerned the blessing of the Lord went not with them; many notable Judgements breaking in upon most of their Persons Families, or Estates. 
See Wolsey's Life.  The great Ringleader Martels issue lasted not beyond the Third Generation, and Cardinal Wolsey, who began with the smaller Covents, 
Oration. Stan  did not hold up his head long after, but soon declined in the Royal Favour, and came to an unhappy end. Stanislaus Socolovius takes the Turks successful Invasion of Hungary, to be a Judgement upon that Nation, 
L. 7. de Bell. Sacro.  for their undervaluing the Clergy, and seizing upon their Temporalties. And Gul. Tyrius imputes the dismal blow given to the Templars fortunes to have proceeded from their detaining Tithes, and invading the Glebe-Land of the Church. Whosoever desires to see more of this nature may be furnished at large in Bredenbachius de Sacrileg. Vindic. & Paen. so true is that of Solomon, It is a snare to a man to devour that which is holy, Prov. 20.25. Let no man then imagine that estate will long prosper, which is purchased by robbing of God. For Calvin himself, styles Tithes, Gods proper Right, a Sacred and Royal Tribute, which he appointed to be gathered in his own name, to silence murmur. Com. in 27 Leu. p. 2. God is the great Landlord of the world, the Earth is his, Psal. 24.1. Nine parts he has Farmed out to the Sons of Men, the Tenth he requires as a Reserved Rend, and Acknowledgement that they hold it of him, appointing heretofore the Firstborn, than the Levites, and now the Preachers of the Gospel his Stewards, and Receivers.  
I shall not here nicely debate the Tenure of Tithes, many learned persons plead the Jus Divinum of them, and modesty will allow me to go thus fare that they can show a fairer title to it, then sundry other things that rigidly put in for it. 'tis most clear, our Law is point blank, 
* Cook L'Evesque de Winch. Case.  Dimes sont choses spirituels, & due de Jure Divino.  
But let Gospel or Law say what they will, too many to this day, obstinately detain the Lord's Portion as their just Possession, given to, or bought by their Sacrilegious Ancestors, of such, who many fear, will at last, hardly justify their Authority in selling, and alienating, or secure the Purchasers. Then Caveat Emptor, all Laws esteem the detainer of stolen Goods, little better than the Thief. Nay some plead Prescription, and think that 100 years quiet Possession, is a sufficient Title, but Nullum Tempus occurrit Regi, The King of Heaven cannot lose his Right by time, especially when so many of his Messengers, have often in their Master's name put in Exceptions, 
Spelm. de non Tem. Eccl. Sclater, Montagne, etc.  and made Demand. 'tis a judged Case, Dominium transferre non potest, qui ipse Dominus non est. Now when things are once Consecrated to God, the property is invested in him. And who is so bold as to enter the List with the Almighty? can his heart endure, or his hands be strong in the day that God shall plead with him?  
Others comfort themselves with this, that though a private person cannot revoke his gift, yet the Public Magistrate, & the Body of the Nation may do much. I must not be too busy in stating this ticklish point; yet, methinks, Reason seems to suggest, that when once the Supreme Powers, have by their consent, ratified such a Donation, as in this case it has been done over and over, it may be judged Tantamount, and they equally engaged; but as I dare not condemn, so I cannot absolve, unless with the late Earl of Pembroke, I should ascribe Omnipotency to a Parliament. 'tis sufficient to me, that the God of Heaven has enacted a peremptory Decree, Ezech. 48.14. which all that fear him will be tender to transgress, that which is once holy, can no more become alienable, especially since Interpreters generally take this Vision to concern the days of the Messiah.  
I know there have been many conscientious persons, who have trembled to touch these hollowed things, and have in 
* Amongst others that Eminent Patron of Learning and Religion, the Lord Scudamore has lately dispriviledged, and made subject to Tithes, several of his Worthy Copy  tenderness restored the Church's Patrimony, which their daring Progenitors feased upon. The Lord remember them in the Great Day of Account, and increase their number, that Church-Robbing may not still be the sin of England; which, though an Earthly Tribunal may acquit men of, yet there is a Court of Conscience, another Impartial Bar, that all must appear before, where the Judge is a Party, You have rob me, Mal. 4. And let not that known Rule be forgotten, Non remittitur peccatum, nisi Restituatur ablatum. But enough of this, if not too much.  
Lands at Abbey Door in Hereford shire. LLantony in Gloucester shire, etc. a for others to write after. Nor does there want matter for their Charity. All the Revenues of the 
* Rebuffus' de Decim. Gregor Tholosan.  Templars, Hospitallers, Knights of St. John of Jerusalem, with the whole Order of Cistercians, etc. being by Papal Dispensation, which still holds, wholly exempted.   

CHAP. IV. Pretences of Reformation. Objections from Scripture answered, Many Inconveniences attending the Clergies Poverty.  
I Know the great Pretence, and Cloak for Sacrilege has been, and still is, to reduce Religion to the Primitive Purity; but the event most commonly, if not ever, has proved it to be no other, then to bring the Clergy to the Primitive Poverty. Lud. Vives in his Com. upon S. Austin, de Civit. D. tells us, that Ceres' Priests put on a Coat the day of their Initiation, which they never left off till such time, as it was so ragged, that it would no longer hang to their backs. And if Spiritual persons were left to some men's allowance, this would be their Portion, and necessity would constrain them to fast, and pray. Certainly it is a shameful blot that will never be wiped off from our Reformers, that instead of redressing grievances, and removing corruptions in Religion, they have still unhappily fallen to plundering Church Revenues. Thus 'twas in Germany, Sweden, Denmark, and I wish England could be left out of the Catalogue. I am ashamed thus to uncover my Mother's nakedness, and that these things should be published in Askelon; but they are too notorious, acted in the face of the World. And I scarce have heard or read of any Reformation free, except that of Wittenberg, who contracted less guilt than their neighbours, employing most of the demolished Abby-Lands, in other public and Religious uses. So that I may complain with the Father, 
Austin Ep. 154.  Non Pietate everterunt Idôla, sed avaritiâ. And if it be lawful to speak it, I must needs say it has been often my fear, that too many were instrumental in, and rejoiced at the Extirpation of Popery, for no other reason, then that it made way for their Sacrilege, and if danger of losing their ill gotten goods did not terrify, they would as little be troubled at its return.  
But the threadbare excuse for all is, That they were bestowed in dark times, and to superstitious ends: should I grant the whole, which I shall have more occasion to speak to in the following Chapter; yet I am half afraid, that the ignorant Superstition of our bountiful Ancestors, will find more favour in the great day of reckoning, than the knowing Sacrilege of their Penurious Posterity. I confess, 'tis matter of wonder to me, that any envious eye should repine at the large Revenues of the Church, which the Liberality and Magnificence of Princes, and other Benefactors have bestowed upon it. Did their Purses pay for it, there might be some reason for murmuring; but when none are oppressed, none injured, many thousand Tenants gratified by good Leases, and the hungry bellies of the poor relieved by the full Tables of ecclesiastics, it speaks an unworthy sordid spirit, to deny others Liberty to exercise that Charity, which their covetousness will not permit. Who will grudge them a plentiful maintenance, that freely receiving, freely give?  
But some insist much upon the poverty of Christ and his Apostles, which they very zealously commend as a pattern for Preachers of the Gospel, exempting all other orders of men, and privileging them from this strictness. Excellent Doctrine! which allows so fair a liberty to the generality of Professors, as not concerned to imitate this grand Exemplar, nor observe his rigorous Injunctions of leaving all, and following him.  
But may it not as rationally be concluded, if his life respected no other than those that immediately attend his Worship, his precepts reach no other, that no other shall receive benefit by his Death, no other be saved by him. Though this consequence will hardly be granted, which yet undeniably follows from the Premises. Indeed we have a Command, Luk. 9 that the Disciples should possess neither gold, nor silver, no money in their Purses, not two coats, neither shoes. So that if the Letter must be stuck to, why are not all Preachers, by virtue of this, enjoined to go naked, and barefoot. May we not therefore safely believe, that many of these Precepts were only Personal, and Temporary; as that, Go not into the way of the Gentiles, but to the lost sheep of the house of Israel— and salute no man— which all but the Quaking Principles acknowledge to be no longer binding. If then there be any force in those Allegations, they equally belong to all that have given up their names to Christ; and cannot be restrained to the Clergy alone: for if want and poverty were to be their continued portion, 'twas madness in St. Paul to require them to be lovers of Hospitality, Tit. 1.8. which they can exercise only in good wishes.  
Again, is there no difference between the Apostles and us, that their practice is so much urged? They had such immediate assistance, that there was no need of study for their Preaching, whereby they had leisure enough to fish, and make Tents for a livelihood: but Ours are forced to poor upon Books, to meditate, writ, and all hardly sufficient to search out the deep mysteries, which cost them no pains, the Spirit supplying the place of all. Now to make amends for those Extraordinary Qualifications, and abundant measure of Spiritual Graces, wherewith they were furnished above us, it hath pleased the Lord of the Harvest, in these later days, to raise up Christian Magistrates, to assist and encourage his Labourers, and appoint them a more settled plentiful allowance.  
Others mutter that Affluence is a great Temptation, and exposes them to Pride and Luxury. For this let experience judge whether many times Diogenes prove not more supercilious than Plato, there be not as much insolence under a Freeze-Jerkin, as a Velvet Jippo, a Geneva Rocket, as an Episcopal Cassock, Nay there are some Scores will be ready to depose, that within these few years, they saw as little Humility, and as much Voluptuousness in some ordinary Heads of Colleges, and Pastors of Congregations, (caeteris paribus) as ever was charged upon the late Archbishop of Canterbury, or any that enjoyed the fat See of Winchester. Let not any one mistake me as a Patron of idleness, or an Advocate for the Luxury of spiritual persons. God, and my Conscience bear me witness, how much I abominate such a thought; all my fear is, that beggary, and the sordid competency, which some men talk of and project, is the readiest way to usher in Atheism and Profaneness. For poverty of Preachers brings them into contempt; and when once men begin there, the next step is to despise 
* Spotswood in Congullus.  Religion itself. Insomuch, that it may confidently be affirmed, there is nothing more dishonourable to the Gospel, or disadvantageous to the happy progress of it, than the low condition of its publishers. Perfection is not here to be expected, the holiest men are still flesh and blond, and do we not every hour see it before our eyes, how much want depresses the spirit, and cools zeal. A poor Preacher, that has a large Family to maintain, will hardly take the courage to reprove a bosom vice, in his Lordly Patron, and dissolute Parishioners; if he lives upon their Trenchers, and must stand to their allowance, many faults must be winked at, and a fair construction put upon foul miscarriages. But when able parts, an upright conversation, and suitable revenues meet, that a Pastor can as well give, as receive courtesies, and not depend upon the Benevolence of his people; with what authority can such a man deliver himself: his Doctrine is embraced as an Oracle, for, (as one notes) 'tis an error that will never be beaten out of the pates of the Vulgar, who imagine wisdom always to go hand in hand with Riches and Power; and 'tis a complaint as old as Solomon, that the poor wise man, with all his wisdom, is despised, Eccl. 9.15. May it not then justly be feared, that poverty of the Clergy will beget a dull and stupid irreverence in the minds of ordinary persons? Majesty itself being apt to be slighted and trampled upon, when destitute of its accustomed state: and our Judges find, there's nothing does so much purchase them the Cap and Knee of the trembling multitude, as their Robes, Pomp, and Grandeur. Sure I am, 'tis one of the greatest scandals to the Papist, to see the Magnificence and Splendour of their Prelates, and the meanness, I had almost said beggary, of some of ours. And, though the power of Religion does not consist in these externals, yet something must be allowed to Christian Prudence, which may well suggest this seasonable advice to our Governors, to restore God his own, who gave Caesar his. Hieronym. de Cevallos is my Author, that if a true estimate were made of all the Spanish Territories, 'twould be found the ecclesiastics possessed near as much, if not more, than the Seculars. 
* Relat. Vniv. L. 1. p. 4. Brerewood Enq. Sands Eur. Spec.  Boterus goes a step farther, who has a conceit, That for the Reverence and Wealth this nation bestowed upon the Clergy, God gave them the Indian Mines. And their vast Demesnes in Germany, France, Italy, Poland, etc. almost surpass belief. For the Eastern Churches, if Hercules may be measured by his foot, the riches of the ancient Greek Patriarches, may be conjectured at by one 
* Cedrens. p. 638 Ed. Par.  Theophylact, who kept a stable of 2000 Horses, with all other things answerable, and by the multitude of their 
* Codin Curopalat. de Official. Eccle. Constant.  Officials, recorded in unquestionable Historians.  
Then for the great plenty and Luster they formerly lived in amongst us, we may judge by one Metropolitan William Warham A. 1504, when no less a Peer then the Duke of Buckingham was his steward, and chief Butler riding before the first Mess with his white staff at the Archi-Episcopal Inthronization. And the many stately Fabrics of Palaces, Churches, Colleges, Hospitals etc. built by their purses, stand Eternal Monuments of their Noble Minds, and to upbraid the Ingratitude of Posterity. For now 'tis grown the reproach of our Reformed world, that for the most part they have taken up the Niggardly Opinion of that Apostate Disciple, who thought all to be waste that was bestowed on Christ in such a sort, and would make the strict Rule of mere necessity an adequate proportion for the great Supravisours of souls. As if the bountiful hand of God which has dealt so liberally with all other Degrees, was only straightened towards his own Inheritance. Is it not strange in a Christian Kingdom, to see every half-witted shallow-braind Fellow of an other profession, leap into a considerable Estate, purchase the lasting Inheritance of some 1000, without the least envy or censure; and yet the petty Salary of 80, or 100 per An. grudged the Noblest, and best-furnished Souls the Earth bears. 'twas the saying of a wise Statesman, that Scandalous Maintenance makes Scandalous Ministers, and what pitiful Sots many grow by reason of short Stipends, becoming obnoxious to the Scoffs and Derision of Profane ones, experience sadly testifies. Assuredly then, if a man should make a Covenant with Hell, & Contract with Satan to supplant the kingdom of Christ, he could not proceed in a more hopeful method, then to drive his Ministers to Difficulties, and straits. I can safely profess myself as little a Friend to Rome, as any person living, yet can I not but commend this virtue in an Enemy. And I take the Splendour, (I had almost said) prodigal Maintenance of their Clergy, to be the greatest support and Pillar of that long tottering Structure. Now is it not a reproach to a Nation professing the purity of the Cospel, that the Idolatrous Masse-Munger amongst the Romanists, and the Pagan Sacrificers should receive a more ample and honourable allowance than the Faithful Servants of the true God. Nor need any one dread the Clergies growing too rich if the Revenues were as large again. Since Hospitality and Charity are two Principal Qualifications required at their hands and due from them; these will keep them low enough, and prevent their Purchasing. To say nothing of the Dilapidations, and deplorable ruins in so many late flourishing Cathedrals, and other ancient Piles, which are sinking, unless supported by their Munificence. Nor to mention their chargeable Educaion in the Universities, which commonly eats out most of their Portions, the expenses of Books, 
Vossit Biblioth. Dr. Wilkins Preacher.  600 Pound being soon consumed in purchasing an indifferent Library of some choice Authors in each kind, as many have made appear. Nor last to take notice of crazy bodies the Epidemical Fate of most hard Students, whereby they are enforced to more than ordinary charge of Physic, and other necessaries. And if their providence has not laid up against such a storm, (which considering the premises, and their ingenuous manner of living cannot rationally be expected) both they and theirs, must look to encounter Hunger, Nakedness, and such like hardships, or (which goes nearer than all the rest to a generous heart) turn Professed Mendicants. Moses made better Provision for his Old Testament Levites, when it descended as an Inheritance to posterity, when Age was excused, a Dispensation being given after 50 years, the Gray-head taken care of, Widows supported, and the Children (unless impotent) ever succeeding the Parents in the same Employment. But under the Gospel, the poor Pittance allotted dies with the Incumbent, the Function being not confined to one Tribe or Family, but any Persons duly qualified are gladly admitted, whereby many times the Progeny of several eminent Worthies in the Church, that thought their Lives not dear for the Testimony of Jesus, whose Charitable hearts towards the poor Members of Christ would not suffer them to hoard up, have been exposed to innumerable difficulties, the Public never regarding them, one of the Foulest Spots in the Fair Face of our Reformation. And our shame full neglect herein, does in a Political Sense much justify that Doctrine of Devils, Forbidding the Clergies Marriage.   

CHAP. V Some harsh expressions concerning the Clergies Revenues, in the Writings of the Ancients, and Modern Reformers, examined.  
'tIs confessed, we meet with many bitter Invectives dropping from the Pens of some of the Primitive Fathers about this Subject. But if their words be well weighed by an  Reader, and one place compared with another, it will appear, their heat was not against the Revenues of the Church, which in cold blood they ever commend, but the abuse of them, the Pride, covetousness, and Luxury of the Clergy, which many times are unhappy Consequents, no necessary Effects of Plenty, and good Laws may much, if not wholly restrain them. For that common Sentence, which is almost worn out, being so frequent in the mouth of every Idiot, Hodiè venenum infusum est in Ecclesiam, who knows but it might be a device of the Old Serpent, to nip the tender buds of growing charity in those early times, for Satan was never more concerned to put his wits on work then now, when all things smiled upon the Church, whose flourishing is ever unwelcome news to him. At best, (if it be not feigned, but a real voice) I take it to be no more than a Divine admonition, or the Rapture of a Devout soul breathing out its fears, what might be the issue of so sudden, so great a change. For as it may prejudice the sight to be brought presently out of a dark Dungeon, to the bright Rays of the Sun: or after long Famine, to be admitted to a full Table of delicate Viands may hazard a surfeit; so danger might well be apprehended, to come immediately out of the depths of persecution, and misery, to a glorious Liberty, and the height of all earthly Attainments. But whatever miscarriages then ensued, cannot with any colour of reason, be pleaded against the present state of our British Churches.  
'tis farther acknowledged, that we find no less harsh expressions in our first Reformers, the History of the Albigenses, the Remains of our own Wicklif, Husse, etc. against the Wealth and Grandeur of the Glergy. But if a man with a discerning eye will peruse the Annals of those times, and consider the Ignorance, pomp, and sloth of those that engrossed all spiritual Promotions, Court-Parasites, Popes-Bastards, (or in the more refined Italian Dialect) Nephews, Foreigners unacquainted with the Language, and so they might have the Fleece regardless what became of the Sheep; when such as these devoured all the fat of the Land, 
Mat. Paris passim.  had the fairest Benefices assigned for Pensions in Commendam; who can blame an Holy zeal, if it provoked them to a just Indignation, who will not pardon their Passion, if it transported them beyond the just bounds? Thus 'tis usual to run from one extreme to another, as we see some of the Fathers, by their over-vehement disputes against Pelagius, Eutyches, etc. make way for the contrary errors: there being no other means to get a crooked stick strait, but by bowing it as much the other way; though I hope no wise man will plead to have it always kept so. Let not therefore any suffer themselves to be deluded, and imposed upon by such Quotations, or the practice of some good men in those impoverished persecuted ages, which only can justify and excuse their actings; who so they might but run counter to Rome, and undermine the high-fed Abbots, and gorbellied Monks, cared not how slavishly they stooped to live beggarly upon the Alms of their Hearers, especially when they found this a pleasing Doctrine, plausible with the covetous multitude, who for the most part are willing to go the cheapest way to Heaven, and therefore cried it up, as the true Apostolical manner. This self-denial of theirs, and Compliance with the present exigences has begot such dangerous opinions in the minds of some, and by the subtle contrivance of Satan, willing to improve any advantage, brought such a snare upon their Successors, that many poor innocent persons often urge their example for a pattern, and would fain reduce all to that model, never considering what a vast difference our Gracious God, who disposes of Times and Seasons has put between theirs, and ours, both in respect of Preachers, and Hearers. But if the people of this Nation (by Providence) should be reduced to such extremities, I hope their Ministers could be content cheerfully, and without repining to suffer with them: in the mean while, reason, and gratitude require they should partake in the common happiness. Now I say, if such considerations did not prevail with me I should be ready to tax the imprudence of those eminent Worthies in betraying the Privileges and Revenues of the Gospel, which Christ himself, by an irrepealeable Charter, has settled upon his Ministers.  
I dare not deny but some holy men have slighted Honours, and that Portion due to their Calling out of sincere Principles, and a good meaning, who yet have lived to repent their error, (though not able to redress it) when they have seen how much the Church has thereby suffered, and religion been damnified. 
Luther Ep. p. 13.  Witness Luther who sadly complains, Ego pro meo stipendio Annuo tantum novem antiquas Sexagenas habeo, praeter has ne obolus quidem aut mihi, aut Fratribus è Civitate accedit. A brave Reward for such matchless deserts! and if so happy an Instrument of Europe's Reformation, so valiant a Champion, who singly opposed the United Power of Rome and Hell, found no better usage, what might other Punies expect, if they were left to the frozen charity of this griping Age. Certainly they had all need make it part of their daily Litany, to be delivered from such unmerciful Taskmasters. Nor was this his fate only, but Calvin, Beza, Musculus, Saravia, etc. oftentimes bitterly bemoan the pitiful allowances of the Reformed Clergy in most foreign Countries. Though too many may thank themselves; for if it be lawful to speak my thoughts, I fear superstition in some few, weakness, and affecting the name of despising the World in most, have been the principal inducements to relinquish that which their Bountiful Master bestowed upon them, and Gospel Liberty allowed them to challenge. Are we not commanded to honour the Lord with our substance, which must be performed in well Stewarding it, not in a careless contempt of our unquestionable Inheritance. Let no man therefore hope to build any strong arguments upon this Sandy Foundation, or to justify their Sacrilege by such Writings, and Practice.   

CHAP. VI Sacrilege condemned in a serious Expostulation, with the Authors of it.  
NOw before I dismiss this, I cannot but a little expostulate matters with our late Church-Robbers; who, 'tis feared, did never impartially weigh that of Rom. 2.22. when so they might sly from Popish Idolatry, valued not what Sacred spoils they committed. And I wish any that deny a Relative Holiness in Things, and Places would explain to us what the Apostle meant by that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sacrilege, that so we may correct all the Glossaries yet published, which I cannot find in the least to smile upon, and countenance their Proceed. Methinks these men should never read the 47 of Gen. without drawing a blush in their cheeks, to see a profane Pharaoh, sparing the Lands of the Priests, and taking special care to provide for their maintenance, allowing them a Portion from the Public (the Quantity of Bread, Wine, and Flesh see at large in Herodot. Euterp.) when all the rest of Egypt was mortgaged, and his other Subjects must either pinch with Famine, or pay dear for Grain. And from this passage Aquinas 
* Come in 13. c. Ep. ad Rom.  collects Sacerdotal Immunity to be agreeable to natural Equity. The Roman Orator 
* L. 3. de Nat. Deo.  has a remarkable story concerning Dionysius, that taking all the Consecrated wealth out of the Temples of the Gods, he exposed it to sale in the open Markets, and meeting with good ready money Chapmen raised an incredible sum; but the Tyrant having better considered of it, soon after by Proclamation, ordered all to be restored upon severe Penalties, fearing more the guilt of Sacrilege, than the reproach of Injustice. And well might this be dreaded, if he had known all. Plato de Leg. Dial. 9 thought none would be so wretched as to attempt such a thing, especially a Citizen: but if any did, he pronounces him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Incurable, and awards present Death. The Roman 1.2. Tables ranked such amongst the most Capital offenders, Sacrum, Sacrove commendatum qui clepserit, rapseritve, Parricida esto. And under the Law there were Atonements appointed for the greatest sins, Perjury, Uncleanness, Murder, and Sacrilege through ignorance, Leu. 5.15. but presumptuous knowing sacrilege seems unpardonable, there being no expiation ordered for it. You know whose Language 'tis, Will a man rob his God? Mal. 3.4. Certainly, the so much condemned Jews will rise in Judgement against this generation, who (though they filched now and then in Tithes and Offerings) yet in their greatest pressures never touched the Revenues of the Priests, nor do any of the Prophets (no meal-mouthed flatterers) charge them with this sin: but the Levites portion, the 48. Cities assigned them by Joshuah, (increased in after ages, as it should seem by the List, 1. Chron. 6. to above 60.) though of greater emolument, and far more considerable (put all together) than what our English Clergy ever enjoyed, continued entire, and without diminution, or disturbance to that Tribe, till the final subversion of the Jewish State.  
Should we grant these Lands had at first been given out of Superstition, 'tis not a blemish in the Donours' intention that will make void the Act. If so there would have been colour enough to plunder the Treasury of the Temple, because the proud Pharises (and many such like) cast in their Offerings, Mar. 12. In the 16 of Numb. we have the Gensers of Corah, and his accomplices (men of the Lords anger and indignation) offered in a rebellious sinful manner, yet commanded to be employed in some holy uses, and not profaned, because they were once hallowed in being dedicated to the God of Israel. And this Saint Austin recommends as a pattern to Christian Magistrates to be imitated in parallel cases. Epist. 54. Should we grant the present Incumbents had never so much misbehaved themselves, profusely lavishing the Church's Patrimony, perverting it to profane uses, proud backs, and pampered bellies. Yet how had Christ offended? what had he done, that you should deprive him of his portion and Inheritance, those small fragments which former covetousness had spared? For know Ye sons of Sacrilege, that what you took, 
Cooks Com. in Magn. Char.  from the Church, you took from him, it being the Tenor of all the old grants Magna Charta, and others, Concessimus Deo— For Quod datum est Ecclesiae, datum est Deo.  
It has made me tremble many a time, when I have read in the old Charters the dreadful execrations denounced against those that should lay hands on those Devoted Things, recorded in Spelm. Counc. and Monast. Angl. Passim. etc. bure I am Hehemiah one of the best, and greatest Reformers in the world could not bear the alienation of one poor Chamber belonging to the Priests c. 13.7, 8. so fare was he from preying upon any thing himself. And yet no Reformation could content ours but an utter depriving the Ambassadors of Christ of their fairest encouragements. If our eyes had not beheld, and our ears heard it, could it be imagined, there should be any in these gospel-days to repine at the wealth conferred upon the Clergy, and to use Language much like that of Foelix Treasurer to Julian, 
Magdeburg. Cent. 4.  see in what plenty these servants of the Son of Mary live. Well I had almost said that the sin of Sacrilege in taking away the Church's Patrimony cries louder in the ears of Heaven, than ever did their pride, and luxury in abusing it. Yet am I none of those that will once open my mouth in defence of looseness, debauchery, and such Immoralities, which my Soul abhors equal to Heresy. But if wealth be so apt to corrupt them, ler all the Laws already enacted be impartially executed, and if that be not judged sufficient, let as severe ones be added as the Wisdom of our Senators shall think fit to meet with growing disorders, and abuses, I believe there's none will decline, 
Vessii Hist. Pelag. l. 5. Part 2.  whatever lawful Authority shall impose. Only 'tis hoped that piece of Pelagianisme is not now revived, that 'tis impossible to be great and good, Rich & Humble. 'tis true the poor bladders of man's tainted nature are too prone to swell with a little wind, but God can keep the heart low, under the highest honours, sober in the greatest affluence. Have we not Joseph the second person in Egypt, David a King, Daniel and Nehemiah Courtiers, and yet their hearts right with God, their Integrity still retained. Nor is it poverty of estate, but of spirit to which Christ promises the blessing, Mat. 5. There may then be good use made of this unrighteous Mammon, for as wine is not evil, but drunkenness, no more are riches evil, but covetousness. Let not any therefore be cheated by such pitiful Sophisms, countenanced only by some few wrested Texts of Scripture, and misunderstood passages of Antiquity.  
Let me but ask any considerate person, what we have gained by all our 20. years' wander? One of the beautifullest Islands, and flourishing Churches in Europe, hath been almost ruined by our Giddiness. Let zealous ignorance now confess its mistake, and by a dutiful Conformity hereafter redeem its errors. Have you comfort to look back upon the Desolations you have made, so many magnificent Churches Leveled to the ground, so many converted into Magazines of War, Dens of Thiefs, and Stables for Horses, which the poor innocent Beasts have already smarted for. I dare not go about to fathom the Depths of Divine Judgements, those ways are unsearchable, and those paths past finding out: but if we will believe some curious Observers, they'll tell us, that the Prodigious Disease, which has of late so much raged amongst Horses, had its Original in the House of God, beginning at the Guards in St. Paul's. And our eyes have beheld in these late Revolutions in how eminent a manner the Righteous God has frowned upon the great Sticklers in Church Lands, declaring in the face of all the World, how much his soul abhors the covetous.  
Now since God has smiled upon us, to restore our Rulers as at the first, 'tis hoped our wise Senators will be careful to wipe away that stain, and blot, which lies upon our Reformation for alienating Monastic Revenues, and not add sin to sin, and iniquity to imquity. Most Honoured Patriots, you are the great Representatives of the Nation, whose Repure ought to be dear unto you. Be pleased then to consider, Will it not be a reproach to a rich, and slourishing Kingdom, to have a starved indigent Clergy, in a Land of Plenty exposed to Beggary? An injury and dishonour to the memory of your Religious Ancestors, and Predecessors, who not out of ignorant zeal, and blind superstition, but conscience, but honour to the God of their substance, Consecrated some portion of their Estates to his service, and confirmed the Donations of others, not only by naked Votes, but repeated oaths? Now to have all these Monuments of their Devotion at once swallowed up by their Sacrilegious Posterity. Or will any be so mad for the future, as to become Benefactors, when there is so little Security in the Public faith of a Nation. Certainly this was one of the deadliest blows that for many years has been given to Religion; what an hindrance has it proved to the happy progress, and success of the Gospel, what an advantage to the Kingdom of Satan, making us stink in the Nostrils of all the neighbouring Countries, alienating the hearts of sundry well-affected, weakening the hands of Friends, and strengthening Enemies? And if the Romish Emissaries could but have perfected their 
* Campanell●.  Design, and compassed what they so much tugged for in our late Troubles, to ruin the Universities, deprive the Clergy of a settled Maintenance, and bring them to a sordid Benevolence, they had done their work. How many hopeful persons intended for Labourers in Christ's Vineyard, have been hereby discouraged, their worldly Parents diverting them to more gainful employments, many Congregations left destitute of able Preachers, Blue Aprons, and Buff Coats stepping up in their rooms, whereby such an Inundation of Errors have brake in upon us, that it requires skilful Pilots to keep the Ark of our poor Church from Sinking.    

THE CLERGIES HONOURS.  

CHAP. I. The Honour of the Sacred Function vindicated by Scripture, Reason, Equity and Fathers.  
THe second Head to be treated of, is the Respect and Honour due to this Sacred Function, which the Spirit of God is not sparing, or backward in asserting, knowing the malice of Satan, and the depraved Nature of man prone enough to vilify it. And therefore that none might plead ignorance, we have repeated Precepts scattered up and down in sundry places. In the 2. Philip. 29. the Preachers of the Gospel are commanded to be had in honour; and 1. Thess. 5.12. to be esteemed, and Reverenced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceeding abundantly, the Original being scarce to be expressed by a Translation. Now the grand design of all this is, that Christ may be advanced, for the respect shown to the Servant, redounds to the Master, who will one day own it, inasmuch as ye did it unto one of these Little Ones, ye did it unto me. The Honour and Preferments you conferred upon them, I take as done to myself. I wonder what answer our Clergy-Haters will return to such clear Texts, certainly they must borrow that Gloss of the Learned Canonist, Statuimus, i. e. Abrogamus: for their practice puts no better a Comment upon those words of S. Paul, Honour those that are over you, i. e. despise them, revise them, and take away their maintenance. It has oftentimes saddened my soul, to see many who pretend to higher Dispensations, a more eminent degree of Sanctity than their Brethren, to place much of their Religion in scorning and reviling the Ambassadors of Christ, as if they did him service when they cast dirt in the face of his Ministers. But he will at last give them slender thanks for their preposterous zeal.  
We have the Great Apostle of the Gentiles for an example, that boasting does not always misbecome us: and doubtless, if ever it were seasonable, now is the time, when this Art of Arts the Government of Souls, is so much trampled upon. 
Scholiast. Pindar.  Now if the Dignity of a Calling may be judged by the usefulness of it, which is Pindars Argument for his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Where is any that dares stand in competition with this? Other Professions are variable like the Moon, sometimes dark, and sometimes shining, at certain fits and seasons serviceable: this never out of date, never to be dispensed with. A Soldier is loved, or rather feared in War, but disregarded in Peace; a physician's seldom courted but in sickness, and by crazy distempered bodies; and for Lawyers, they are principally looked after, when men are disposed to wrangle; but there's no Age, no Season, no State of Life that does not require, at least need, the assistance of a Divine.  
Again, if that Profession which can produce the most Worthy Persons engaged in it (as Scal. argues) should carry the Bell, the day is surely their own. In our Corporations here, if a King be but made free of such a Company, the Society presently vaunt they have gained much credit by it: but how many Emperors, Princes, and Nobles, may be instanced in, that have not only listed themselves, but actually exercised the Office of the Ministry. 
Spelm. Ep. Ded. an't. Con. Cambd. Brit. p. 98.  Capgrave reckons up at least a Score of our British Kings and Queens, that left their Sceptres, and betook themselves to Religion in those fertile Ages of Royal Saints. Peruse the holy Records, we have Melchisedock a King, and a Priest, Heb. 7.1 David a King and a Prophet: and Solomon, the Wisest of Mortals, glorying more in the name of a Preacher, than all his Royal Titles. But why stand I upon these, when Jesus Christ the King of Kings, the Eternal Son of God, thoughtit not below him, telling us expressly, Luke 4.18. that he was sent into the World, on no other errand, then to preach the Gospel. Here upon earth, a great Personage, that had but one only Child, would be loath to employ him in any base unworthy calling: and may we not here safely conclude this to be an Honourable Profession, which the most Wise God put the Son of his Bosom to. Let me speak a proud word then (at least some will judge it so) the Ministry is an Employment, that the Noblest Peer, nay the greatest Prince upon earth, need not be ashamed of. Nor let any one blush to be of that Profession, which Adam, Moses, David, Solomon, nay Christ himself hath honoured.  
I shall not take notice of those Rhodomontado Vaunts of the bragging Canonists, who compare the Clergy to the Sun, and the Laity to the Moon; Though backed by an eminent 
* Bartol. Confil. 18. si Aliqua Coll. 2.  Civilian, who pronounces the Sacerdotal dignity greater than any Secular. Nor do many of the ancient Fathers come fare behind them, who have very swelling expressions to this purpose. Hear but Ignatius St. John's Disciple, 
Ep. ad Smyrn.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the Priesthood transcends every thing amongst mortals. And chrysostom styles the Clergy Christ's Deputies or Vice-gerents, presently adding, 
* Hom. 17. on St. Mat.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. As much as the Heaven is more honourable than the Earth, and Souls than bodies, so much is the Spiritual Function more excellent than the Civil. But these strains are somewhat Hyperbolical, and must be understood in a qualified sense, with some grains of allowance.  
Come to those that speak modestly and soberly. For the Jews Josephus is my Author, that Interest in the sacred Function, was an unerring argument, of a splendid Original, 
* Jos. Vit. juxta init.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Casaubon stops not there, but will have it to be the 
* Exercit. in Bar. 1. N. 5.  only Nobility (when the Line of David was eclipsed) all others though never so powerful, never so wealthy being looked upon as no better than Plebeians. Descend to Gospel times, Clericatus est Dignitas, saith Panormitan, any Relation to the Church entitles a man to honour. And he that reads the Digests, Basilica, or our own Lambard, will find the meanest Clergy man of no small account amongst the Ancients; the principal part, viz. the Bishops, being all the Saxon period ranked among the Greater Thanes, and in the Norman days equal to the Barons, as will in its proper place be farther cleared. For Reason, and common equity do seem to suggest that their condition is honourable, who are immediately set apart to the service of the great God. We see how those are valued that attend upon the Persons of Princes, and what large Privileges are granted by the 
* Dig. & Cod. Passim.  Imperial Edicts to earthly warriors, and shall those that fight under the Banner of the King of Heaven, for such a Title is given them, 2 Tim. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the spiritual militia, be trampled upon, and esteemed as the Dross, and Refuse of the Nation? 'tis strange to see how disdainfully many in our Age think of them, and how unwilling they are to place their sons to this Function, as if it were a stain to their blood. When yet we read of Esay of the Royal Line of Judah, and in our own Nation we find Ethelwolfe (as Rog. Hoveden) Ethulf, as Monast. Ang. calls him) a professed Clergyman, consecrated Bishop of Winchester, yet cldest son to K. Egbert, (no petty Prince) and after his Father's death, second Monarch of the united Heptarchy A. 837. Come lower we have Henry de Bloys brother to K Stephen Bishop of the same See: Geoffry Plantagenet Son to Hen. 2d. Bishop of Lincoln. And that I may not waste time in such instances, which might without number be produced; 
Godwin.  Cutbert ●ishop of Durham of the blood-royal of the Kings of Ireland. Nor did Michael the proud Emperor of Russia take it to be any disparagement in this last age, to make his Father Theodore Archbishop of Moscow. 
Possevin.  Nay the Princely stock of Judah did not look upon it as any imputation, any slur, or Alloy to them, to mingle the Royal and Sacerdotal blood, for 2 Chron. 22.11. 'tis recorded, that Jehoiada the Priest Married the Daughter of King Jehoram, and 2 Kings 23.31. A King's Mother is said to be the Daughter of a Priest.   

CHAP. II. A large Tribute of Honour and Reverence paid by the very Pagans and Mahometans to their Priests.  
SEarch the Pagan Records, you'll find they thought no Honour too high, no reward too great for those that attended the Worship of their Idols. I am almost afraid to write what I meet with in approved Authors, and should be ready to distrust them myself, but that I am satisfied they were no Parties, nor prompted by Interest. I'll begin with Tacitus, who tells us that amongst the old Germans 
* De Morib. German.  Sacerdotibus, juxta ac Regibus honor habitus est. Now the Grandeur of the world consists principally in Apparel, Dyer, and Houses, in all which the Priests exceeded. We read in Strabo l. 12. that the Priests of Cuma-Pontus twice in a year wore a Diadem. Orosuss l. 4. c. 6. relates that the Priests of Hercules Tyrius were ever clad in purple, and walked in public adorned with Crowns. Go to the barbarous Indians, there Varenius assures us that in Japan the Priests are clad in Silk down to the Ankles, and the Bonzius, or Chief Priest regalibus afficitur honoribus. Froius in his Epistles adds that they all dwell magnificently, and have very large incomes. But of this Vitruvius is the most proper Judge, who l. 2. c. 8. acquaints us, that the high priest among the Trallians in habited a Stately Royal Palace. Then for their food 
* Rosinus Rhodigin. Cicer. Orat. de Arusp. Rest.  Dapes Saliares, Obsonari pollucibibiter, Epulonum Collegium, with their Pontifical Feasts grew into a proverb for their Prodigality. Indeed so universally great, and Reverend was the Reputation of the Priesthood, that none on earth might vy with it, being the highest any Mortal was capable of, the next and immediate Honour to a Deity. Under the Law of Nature we do not meet with many Instances of believing Kings, only Melchisedeck King of Salem, in whose person, both Kingdom, and Priesthood were united, Gen. 4. Unless we should add Jethro, who is promiscuously styled Prince and Priest of Midian, Exod. 2. Now this combining together of the two Functions, was afterwards commonly imitated by the Heathens: amongst whom there was ever little difference between Prince, and Priest; whence some conjecture, that under this last Notion the former received Tithes, for that they were usually paid him, may be gathered from 1. Sam. 8.15. Servius upon the 3. Enn. is positive for a general usance, Majorum haec erat Consuetudo ut Rox esset etiam Sacerdos, vel Pontifex. Whereupon Diogenes in Stobaeus lays it down amongst the Qualifications of his Complete King, that he must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a good Soldier, a Judge, and a Priest. Strabo is express L. 5. that in Aritia the Kingdom was united to the Priesthood of Diana, in 
* Hirt. Bell. Alexandr.  Cappadocia, to the Temple of Bellona. And Justin, amongst many Fables of the Jews, has this truth, L. 36. that mos erat apud Judaeos ut eosdem & regis, & sacerdotes habeant, 'twas a received custom with them for the same person to bear both Offices. Dion. Lib. 37. enlarges it to all Syria, that 'twas their manner to confound the Titles of King and Priest. The old Ethiopians, and 
* Marsil. Ficin Praef in Trismegist.  Egyptians chose their Kings out of, at least 
* Plato L. de Regn.  permitted the Election of them to the College of their Priests; who ever enjoyed the next place of Dignity and power to their Sovereign, 
* Diodor. Sicul. L. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If these generals will not satisfy, let us come to particulars, and 'twill easily be made appear, that the greatest Potentates in the World did not think the Priesthood below them. Thus Midas, King of Phrygia, was consecrated to Orpheus, Justin L. 11. The Lacedaemonian Kings did always sacrifice in person, Herodot. in Erat. Zenophon records the like of Cambyses, Curtius of Alexander, and Halycarnass: 
* L. 2.  speaking of Romulus, saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all that concerned the gods were managed by himself. In imitation of whom Julius, Augustus, and all the succeeding Emperors, both Pagan and Christian, till Gratians 
* Zozimus.  days, retained the Title of Pont. Max. as may be seen in their several Edicts, and Coins. Heliogabalus was not content with a single one, but to make his person more Sacred, must be created Priest of the Phaenicians. 
Hierodian. l. 5.  Nor must the poor Indians be omitted, for in Malabar their very Kings do not disdain the Office of the Bracmans Lopez. Hist. Ind. L. 1. c. 14. And if you'll consult the Epistles of Xavier (the late Canonised Indian Apostle) you'll find the Bouzii to be generally the sons of Princes and Nobles; Almeida mentioning one that in his time was Counsellor to the King.  
Come to the Mahometans we have the proud 
* Gabriel Sionita  Sultan himself so far honouring the Mufti, that as often as he comes into his presence, he rises from his seat, and according to their mode, putting his hand to the breast, bows the head in token of Reverence, an honour which he shows not to any other Subject, and will hardly vouchsafe the like to the mightiest Monarch upon earth. Neither do the inferior Degrees want their due esteem: for after their Mufti, they have their Cadelischers, somewhat resembling the Christian Patriarches, next their Cades answerable to our Bishops, than their Santons & Talismans' suitable to our Presbyters and Deacons, the lowest of whose number is highly respected by the people. 
Elma●in. Hist. Arab.  Id. Then for the old Saracens 'tis a matter sufficiently known that with them for some 100 of years the same Person was both Prince and Caliph.  
I might multiply innumerable instances to this purpose, but I shall not weary my Reader. Now let not any envious Momus imagine, that all this while I drive on a design to have this revived, and made a pattern for Christians, no, my only meaning is to put our Clergy-haters to the blush, if they have so much of virtue left as the Colour, when they see how by the common consent of Nations, which Tully calls the Law of Nature, the highest Honour was ever given to the Priest. The Prince of Philosophers laying it down for an Axiom, that 'twas a work most proper for the worthiest: 
Aristotle. 7. Polit. c. 9  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. No Peasant, no Artisan must defile these Sacred things, quia par est Optimum ab Optimo coli, & Summum à Summo, there must be some resemblance and Analogy between the Master and the Servant. And therefore, if we will believe Trigautius, amongst the wise Chinois, olim Rex, hodie soli litant Magistratus primarii, Regnique Proceres: No Inferior person must come near the Altar.   

CHAP. III. England's Respect to the Clergy.  
FOr their Nobility in our own Nation, Spelman and Lambard, 
S●pelm. C●●nc. Ep. ad ●eg.  confessedly the Ablest Pair of our Saxon Antiquaries) do avouch, that the Saxons ever reputed the Bishop's equal, and in some points Superior to their Greater Thanes, whom Posterity call Barons, and (as may be seen in 
* Archaion.  Lambard) the Laws of Ethelbert, Ina, and Aethelstan do rate them accordingly. Nay in all the ancient Charters, the first place was ever given to the Spiritual Lords. In a Donation of Ethelbert A. 605. to the Monastery of S. Peter in Canterbury, the first witness subscribing is Austin the Bishop, and after him several Dukes, and Earls. In a Charter of King Ina's A. 725. to the Monastery of Glassenbury: after the Bishops Beorthwald, and Fordred, we have Waldhere, Ethelherd, Umming and Winchelin, the greatest Peers in the Nation, putting their names. Presently after, in a Grant of Offa's to the Abbey of Worcester, A. 780, Brordran, Berhtand, Eadbald and Eadbald, two Princes, and two Dukes follow the Bishops. 
Monast. Angl. & Spelm. Conc●possim.  And at the same King's Consecration of St. Alban A. 793. no less than ten Dukes, besides other Nobles, give place to the Prelates. Come down an Age Lower in the Donation of Edgar to the Covent of Glassenbury, the Bishops lead, and Elphere, Oslac, Ethelwine, three Dukes bring up the Rear. And to make an end in a Charter of Edward the Confessors, to the Monastery of Winchester, immediately after the King subscribed Plegmund, and Frithestan the Bishops, being followed by Ethelweard the King's Brother, Aethelstan, and Aelfweard, the Kings two Sons, Ordluf, Osred, Brorhtulf, Ordgar, and Heethferth Dukes: many more of this Nature might be produced out of the same Authors, and others, as standing monuments of the Clergies eminent Reputation, & the Reverence our Religious Ancestors bare to their Function. And that this may not be thought to proceed merely from the courtesy of England, as in some other Cases 'tis familiar: We have it confirmed by Statute 31. Hen. 8. c. 10. where in all Degrees, and Offices are placed in Assemblies and Conferences, and there the Archbishop of Canterbury, as Primus Par Regni, the first Peer of the Kingdom, is ranked before all the Nobility, seated at the King's right hand, next and immediately after the Royal Blood, and the Vicegerent, and the rest of the Bishops follow him in their due Precedency according to the Dignity and Anciancies of their Respective Sees. And 'tis farther observable, that they are ever named before the Temporal Lords in Magna Charta, Charta de Forest. etc. Nor were they ever excluded from the greatest employments of Honour and Trust in the Nation. And to evidence that this is not spoke without book, I shall subjoin a Catalogue of Churchmen (collected out of Malmesbury, Harpsfield, Godwin, Spelman, Isaacson, etc.) that have borne all, at least the most Honourable Offices of State, and (however bespattered by some) discharged them with much integrity and repute; England owing more of its happiness to men of this Calling, than any other. Though it cannot be denied, but some miscarriages may here and there be found, yet as few as can be expected in such a multitude: and if a man were disposed to carp, he might without much sweat, produce two for one in critically examining any other Profession. I shall begin with the Metropolitan, to whom this Primacy justly appertains, and take the rest in order.  


CANTERBURY.  
WE find fewer of this See upon the Civil Stage than any other; most Offices being looked upon as below the Archi-Episcopal Dignity, and therefore a Nobleman upbraided Hubert with it, when A. 1199. (according to Spelman, Godwin 93.) he was made Chancellor of England, Chief Justice, and High Governor of all the Dominions under King Rich. 1. Afterwards King John entrusted the same Prelate with the Government of the whole Realm at his departure into Normandy. Walter Reynalds, Chancel. A. 1310. John Stratford Chancel. under Edw. 3. and when the King invaded France, no person thought so fit in his absence to have the Government of the Nation entrusted to him, Simon Islip of the Privy Council to Edw. 3. John Stafford to Hen. 5. John Morton to Hen. 6. and Edw. 4. But why stand I upon this, when in truth it has been seldom known, that any of them have been omitted. 
Fox Martyr.  Nor was this proper only to the times of Popery: Come to the Reformation, we find Cranmer of the Privy Council to Hen. 8. and Edw. 6. and very active in civil matters: yet a man so averse to Rome, so instrumental in planting the Gospel, so laborious, so holy, that a great 
* Brightman. Com.  Apocalytpical man (and no friend to the Hierarchy) takes him to be that Angel pointed at by the Spirit of God. Revel. 14. that had power over the fire. Under the renowned Queen Elizabeth, John Whitgift of the Council, and the Government of the Principality of Wales given up to him.   

YORK.  
Walter Grace Chancellor under King John, had the Government of the Realm entrusted to him under Hen. 3. William de Melton successively Treasurer and Chancellor of England, A. 1317. William de Zouche, Vicegerent to King Edw. A. 1346. John Kempe A. 1425. twice Chancellor, and Tho. Young Lord Prefident of the North, A. 1561.   

LONDON.  
The Epitaph on the Monument of William Bish. of London (sometime since to be seen in St. Paul's) spoke him one of the Privy Council to the Conqueror. Mauritius Chancellor under the same King. Eustachius de Fauconbridge one of Rich. 1. Justices, Chancellor of the Exchequer. Treasurer of England, and twice Embass. into France. Hen. de Wingham Chancel. under Edw. 3. Ralph Baldoc under Edw. 1. Rich. Bintworth under Edw. 3. Robert Braibrook under Rich. 2. Rich. Cox, Dean of Westminster (whom I crave leave to n●me here as belonging to the Diocese) of the Privy Council to Edw. 6. And Bancroft sent Ambassador to Embden to treat with the King of Denmark's Commissioners, A. 1600.   

DURHAM.  
Geoffry Rufus Chancel. of England, A. 1140. Rich. de Marisco A. 1217. Antony Beak of the Privy Council A. 1294. Rich. de Bury Chancel. A. 1334. and Treasurer A. 1336. Thom. Langley Chancel. A. 1406. Thomas Ruthal of the Council to Hen. 8. and as his Monument at Westminster testifies, Secretary to Hen. 7. Rich. Neyle of the Privy Council A. 1627. And here I must not omit that known passage of Neubrigensis, who brings in K. Rich. making himself merry with the Bish, boasting what a feat he had done, è vetusto Episcopo novitium Comitem mirus ego artifex feci, to make a new Count of an old Bishop, a Privilege, till the late Interruption, continued to that See.   

WINCHESTER.  
Swithun Chancellor of Engl. under K. Egbert, A. 860. Will. Giffard Chancel. under the Conqueror, Rufus, and Hen. 1. Peter de la Roche, Lord chief Justice under K. John. John Sendal Chancel. A. 1316. Will. Edendon Treasurer under Edw. 3d. Will. of Wickham (Founder of New Coll. in Oxon) Principal Secretary, 
Vita Wainflet.  keeper of the Privy Seal, Mr. of the Wards, and Treasurer of the King's Revenues in France, A. 1360. Will. Wainflet (Founder of Magdalene Coll. Oxon) for his great wisdom, and Integrity long Chancel. of Engl. under Hen. 6. Rich. Fox (Founder of C. C. C. Oxon) one of the Privy Council to Hen. 7th. (as Prudent a Prince, as this Nation has known) and continually employed either in matters of Counsel at home, or Embassies abroad.   

ELY.  
Will. Lang-champ. Chancellor A. 1189, then chief Justice and Protector of the Realm, when Rich. 1. undertook his voyage to the Holy-Land. Eustachius Chancellor A. 1196. John Hotham Chancellor A. 1326, (as Spelm.) 1317. as Godwin) Simon Langham A. 1361. first Treasurer, than Chancel. of Eng. John Barnet Treasurer A. 1366. John Fordham Treasurer A. 1385. Will. Grey Treasurer A. 1469. John Alcock Chancel. A. 1486. and Tho. Goodric Chancel. under Edw. 6.   

LINCOLN.  
Robert Bluet Chancel. under the Conqueror A. 1092. Alexander under Hen. 1. chief Justice of Engl. Galfridus Chancel. A. 1180. Hugh de Wells Chancel. A. 1209. Walt. de Constantiis Chancel. under Hen. 6. And Dr. William's Dean of Westminster, and after Bishop of this See, made Lord Keeper by the Learned King James.   

COVENTRY & LICHFIELD.  
Roger de Wiseham Keeper of the Great Seal, A. 1245. Walter de Langton Treasurer, A. 1226. Roger Northbrough Clerk of the Wardrobe, afterwards Treasurer, A. 1322. Geoffry Blyth, Lord Presid. of Wales, A. 1512. Rowland Lee his Successor the same A. 1535 and Rich Samson, A. 1537.   

SALISBURY.  
Osmond Chancel. of Engl. always of the Privy Council, and seldom spared from Court, under the Conqueror. Roger Chancel. A. 1107. and under King Stephen A. 1136. John Waltham Master of the Rolls, Keeper of the Privy Seal, and after Treasurer of Engl. under Richard the Second. Nicholas Bubwith Treasurer A. 1407. William Ayscoth Clerk of the Council A. 1438.   

BATH and WELLS.  
Robert Burnel first Treasurer, than Chancellor of Engl. and always of the Council under Edward the First. John Drokensford Keeper of the Wardrobe, A. 1309. Robert Stillington first Keeper of the Privy Seal, than Chancel, A. 1465. Oliver King Principal Secretary, A. 1492. John Clerk Master of the Rolls, A. 1523.   

EXETER.  
Leofricus, First one of the Privy Council, than Chancel. of Engl. under the Conqueror, though Spelman reckons him of Bath at that time. Will. Brewster of the Privy Council, under Hen. 3d. Walter Stapledon (Founder of Exeter Coll. Oxon) first of the Privy Council than Treasurer under Edw. 2d. John Grandesson of the Privy Council to Edw. 3d. John Voyseye Lord Precedent of Wales under Henry 8th. And Gervase Babington Vice-President of Wales A. 1597.   

NORWICH.  
Henry the Second by a a special Commission makes the Bishops of Norwich, Winchester, and Ely, Lord Chief Justices, in my Author's words Archi-Justitiarios (Radulfus de Diceto) And 'tis added Clergymen were pitched upon as the likeliest persons, not to oppress the poor, nor respect the face of the Rich. John Salmon Chancel. A. 1319. Robert Baldoc Chancel. A. 1324. John Wakering Keeper of the Privy Seal, A. 1416.   

HEREFORD.  
Thom. Cantilupe Chancel. A. 1275. Thom. Charlton, Treasurer A. 1329. John Gilbert A. 1386. Thom. Milling of the Privy Council to Edw. 4th. Charles Booth Chancellor of the Marches of Wales A. 1517.   

WORCESTER.  
Galfridus Gifford Chancel. A. 1267. Walter Reynald first Treasurer, than Chancel. under Edw. 2d. John Barnes Treasurer A. 1362. Hen. Wakefield Treasurer A. 1376. Nicholas Heath Lord Presid. of Wales and Chancel. of Engl. under Q. Mary.   

CHICHESTER.  
Ralph Nevil Chancel. A. 1222. (Spel. 26) who adds that he was appointed by Parliament. John de Langton Chancel. under Edw. 1. and 2d. John Stratford A. 1360. Adam Molins' Clerk of the Council, A. 1451. and that incomparably learned Prelate, and industrious Preacher Lan. Andrews, Privy Counsellor of Engl. and Scotl. under a Prince that knew the worth of Learning, and advanced it accordingly.   

ROCHESTER.  
Walter de Merton (Founder of the College that bears his Name) 2: Chancel. A. 1274. John de Shepey Treasurer, A. 1358.   

OXFORD.  
Hugh Curwyn Chancel. of Ireland.   

St. david's.  
Adam Houghton, Chancel. A. 1376. Linwood the famous Canonist, Keeper of the Privy Seal, A. 1440. and employed in Embassies to the Kings of Spain, Portugal etc. I might here subjoin, several Deans, and Arch-Deacons promoted to the same Dignities, 
Stow.  and take notice, that till the Dissolution of Abbeys, the Prior of Christ-Church in London, was ever a Member of the Court of Aldermen: and that the Dean of Westminster is by his Charter allowed no small Influence upon the Government of that City. But I shall not nauseate the Reader with any more hard Names, only observe, that in the Catalogue of Chancellors, recorded in Spelmans Glossary, amounting to about 170, near 100 of them were Clergy men, more than all the other Professions put together can make up    
These than are the Honours, which (if any humane Testimony can make a thing certain) an uninterrupted Custom, (equal to Law) which Wise Antiquity gave them through all the Saxon, Danes, and Norman times without control, or dispute, till within these 20 years, since which England has groaned under this sin of despising the Ambassadors of Christ, and it has been no small step to Preferment to rail upon them, murmur, and decry their advancement, and to rank the great trusties of Souls with the vilest Peasants in the Nation. As if there were no better way to show love to their Redeemer, then by hatred to his servants, and respect to the Majesty of God must be evidenced by pouring contempt upon such as Represent his Person. Thus Corah, and his Accomplices grand grievance, and complaint against Moses and Aaron was, that they were too high, took too much upon them, Numb. 16. They were advanced, and honoured above the rest, this was the main eye sore; but the revenging hand of God would not bear it. Nay have we not had more of the same Language, All the Congregation is holy, and one may preach as well as another. Thus would these sons of confusion have brought all to a Munster Disorder, by taking away the Distinction of Callings. The Wise God appointed it otherwise under the Old Testament, when every one was not admitted to the Priesthood. I cannot but think there were 1000 in Israel that knew how to kill, flay, and dress an Ox, Sheep, or Goat, as artificially as the sons of Levi, yet none attempted it (in reference to the Altar) without a rebuke. And was Moses a more prudent steward than Jesus Christ, the Wisdom of the Father? Would it be suffered in Humane Societies, any well regulated Corporation, that every man who conceived himself fitter to discharge an Office, manage a Trade, husband an Estate, should presently exclude another legally possessed, and invade his Propriety? Grant this, and farewell Government, welcome Babel.  
Let me speak it once for all, 'tis folly to expect the prosperity of the Nation, whilst the Clergy are in misery; whilst the Sacred Function is with black ingratitude reviled, to whose learned Labours we own the Translation of our Bibles, and who (under God) were the Principal instruments of freeing us from that Egyptian Darkness our forefathers sat in. Is not this like the Dear Plutarch speaks of, who browsed on that Bush in a Clam, that he was glad to creep under in a s●orm? Certainly they are not to be esteemed worthy the name of Christians, or Friends unto the Gospel, (whatever pretences they make) that despise, and vilify the Ministry, than which nothing bespeaks a more vile, and reprobate Heart. Ignatius 
* Epist, ad Tral.  deals roundly with such, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they are downright Atheists, and make nothing of Christ, says that holy man; and 'tis much to be suspected (if they would speak their thoughts) that too many (with Leo 10.) look upon Religion as no other than a Fable, and (with Servetus) make our Messiah the third Impostor. We know that under the Law, presumptuously to rise against the Priest, was punishable with no less than death, Deut. 17. For these are the Ambassadors of the King of Heaven, and how Sacred such persons are by the Law of Nations, all Histories do abundantly witness, and that small Indignities offered them, are highly resented the Ammonites are a lasting Testimony 2. Sam. 10. 
Florus.  and proud Corinth for no other reason burnt to Ashes by the enraged Romans.   

CHAP. IU. The Clergies moderate engaging in some Civil Affairs pleaded for, and justified.  
BUt 'tis feared the former Discourse has given offence to some prejudiced parties, therefore to remove that stumbling block, and to make way for what follows, 'twill be requisite a little to inquire into that perplexed, and long-debated Point, Whether and how far Spiritual Persons (with a Salvo to their Function) may intermeddle with Temporal Matters. And that this has been no new thing, or peculiar to England (which was never esteemed the Paradise of Priests, as the report goes of Liege) is manifest to every one that is the least acquainted with Sacred, or Profane, Ancient or Modern stories. If you examine the Pagan Records; Amongst the old Gauls and Britain's, the Druids upon the matter managed all affairs: De omnibus ferè Controversiis publicis privatisque constituunt, & siquid admissum Facinus, si caedes facta, si de haereditate, de Finibus Controversia, iidem decernunt. All Actions Real, and Personal, all Causes about Life and Death were brought before them as 
* Cas. Com. ●. 6.  one assures us, who had reason to know them. NOr did the policy of the wise Egyptians vary, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Aelian 
* Var. Hist. l. 14 c. 34.  witnesses. And that the Persian Magis had the highest Seats of Judicature, were ever Privy Counselors, and interested in public Transactions Philostratus 
* L. 1. de Vit. Apollon.  informs us. 'tTwere easy to make this good by a particular enumeration of all other Countries; but I leave the Heathens and proceed to the Mahometans, with whom what prodigious Power the Ancient Caliphs' of Babylon had, and others still retain, any one that will but take the pains to look into Elmacinus Hist. Sarac. published by Erpenius may soon receive satisfaction.  
If we look amongst Gods own People, before the Priesthood was confined to a Tribe, some 2500 years, the Firstborn was entrusted both with Religious Worship, and the Administration of Justice, Moses being Priest as well as Ruler. And that he appointed the Priest's Overseers of all things, Judges of Controversies, and Punishers of Malefactors: Josephus, who saw the Precept reduced to Practice, tells us expressly L. 2. contr. App. Then who knows not that Ely and Samuel, the Lords Priests were at the same time Civil Judges in Israel. Chytraeus makes three Consistories among the Jews, of all which the Priests were principal, and essential Members, 1. a Triumvirate in every City, wherein money matters, and lighter trespasses were decided, 
Grot. in 5 Ma. 21.  these Grotius styles Pedaneos Judices. 2. The little Synedrium consisting of 23. wherein Capital Causes were determined in the Gates of every City. 3. The Council of State, or Grand Senate of 70 Elders which some make to consist of 71 taking in Moses, others of 72.6. out of each Tribe, the Highpriest being commomly of the number) with the Elders excelling in wisdom and I earning, chosen out of the Levites, and Assistants out of all Israel. Now that the Priests and Levites were elected into this Great Sanedrim as well as the Princes, if I say before them 
* Exercit. 13. c. 5.  Casaubon will bear me out, who makes it appear out of their best Authors, quod hujus Concilii ea fuit Institutio ut sifieri possit, è solis Sacerdotibus & Levitis constaret. The Constitution of this standing Council was such, that as near as might be, the endeavour was it might consist only of the Priests and Levites: whence Josephus and Philo oftentimes under the title of Priests understand the Sanedrim. 
* Philo de vit. Mos.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To which I might add that Political Axiom mentioned by Josephus as derived from Moses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The King was ever to take the advice of the Priest. See Schickard de Ju. Reg. Theorem. 2.  
Come down to David, whose Government was a Pattern to all his Successors. His Reign was peaceable and flourishing, nor did he want Statesmen of the most raised abilities for his employments. Yet did not this Wise, this Holy Prince think it inconsistent with the Sacred Function (which yet St. Austin tells us was Operosius Ministerium in some respect then that of the Gospel) to engage Levites in his weightiest Secular Charges. Thus we find Hathaliah, and his Brethren appointed Officers on this side Jordan, not only in all businesses of the Lord, but in the service of the King. And Jerijah another in holy Orders is made Ruler (Plenipotentiary) over the Reubenites, the Gadites, and the half Tribe of Manasseh for every matter pertaining to God, and 'tis added the Affairs of the King likewise, 1. Chron. 26.30.32. Nor was he singular in it, but is imitated by good Jehosaphat, who made the Levites and the Priests Judges of all the Controversies in Israel, not excluding matters of blood. 2. Chron. 19.8.10. Now run over the Catalogue of all the Kings of Israel, there are hardly any to be paralleled, I am sure none that went beyond these: None whose Government did more prosper with righteousness, Justice, and Tranquillity. And though under the rest of the Kings we have not express mention of the same practice, yet all things considered, we have more reason to conclude it held then the contrary: for we find Jehoiada the Priest chief Counsellor to Joash, 2. King. 11. Look into Later times, after the Babylonian Captivity, the Priests command all, and possess the Sceptre for some 100 of years; the 
* Joseph. L. 13. c. 9  Assamonaean Race being absolute Princes till Pompey's Conquest. I might farther remark, that many Civil Causes are by name reserved to the Levitical Cognizance, as Inquisition for Murder, false witness, etc. Deut. 21. Yet do not the Preachers of the Gospel pretend the least to these privileges, though, methinks, making fit allowance to the difference of times and persons, the model prescribed by God himself may safely be followed in some circumstantials.  
But leaving Moses let us come to Christ, and see how Matters stood under the Gospel. Here though we have no instances in the New Testament of Honours conferred upon the Apostles, yet have we Prophecies (unfullfild till then) that the world should be converted, Kings become Nursing-fathers', and the feet of such as brought glad tiding be beautiful; which 
* Com. in 49. Esai.  Calvin and others apply to the bounty and Munificence of Princes to the Church. For the first 300 years, what could rationally be expected from professed enemies, whilst the Persecutig fury lasted, whilst every Country flamed 
* Taedâ lucebis in illâ, qua stantes ardent, qui fixo gutture fumant Juven  with. living fires, and dismal sights of burning Christians: in this calamitous deplorable estate, no other honour could be looked for save that of Martyrdom. But no sooner was Gentilism abolished, than we have a new smiling face of affairs, under the happy Reign of Constantine, the Church's Patron, and the Glergies Friend. And henceforth the Primitive Piety was not wanting, who thought no Honours, no powers misplaced upon their spiritual Fathers, for whom they judged nothing too dear. All Histories ring of Constantine's Kindness to the Clergy; by whom the most weighty affairs of the Empire, in his days were happily transacted. And most of his Successors wrote after the same Copy.  
It were easy to muster a little army of holy Fathers engaged in secular employments, We read in Zozomen l. 6. c. 32. that Epiphanius Bishop of the Metropolis of Cyprus a personof singular virtue, Prudence, and Piety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was busied in Political matters. Theodoret l. 2. c. 30. reports the like of one Jacobus Bishop of Nisibis, or Mygdonian Antioch, 
Theodor. l. 4. c. 13.  that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Bishop, Governor and Captain of the same City. Nay the warlike habit of Eusebius Bishop of Samosata is commended by the same Author, the Church receiving benefit by it. And Baronius mentions John Patriarch of Alexandria, A. 610. that twice in a week his manner was to sit and Judge between those that were at variance, and reconcile them: Once when none came to him, he departed weeping that all the day he had done no good; but Sophronias replied that he had more need rejoice, having brought the City to such order and peace, that they were more like Angels then men, having no differences left. A rare example to the immortal credit of an Ecclesiastical Judge, Sir Thomas Moor commanded it to be scored up as a wonder when he had cleared one 
* Sir Thomas Moor's life.  Court, but here's a populous City, (hardly short of any in this nation) reduced to a perfect Unity.  
But I shall pass by such obscure Names, whom 'ttwere endless to reckon up, & select only a few, whose eminent Labours have Eternised them to Posterity. I'll begin with St. Ambrose, who flourished A. 378. and to his conduct, and prudence was the entire government of the great City of Milan entrusted. S. Aust. complaining that he was a long time kept from access to him, 
* Confess l. 6. c 3  secludentibus me ab ejus aure, atque ore Catervis negotiosorum hominum, quorum infirmitatibus serviebat, whole troops of Suitors about him, to dispatch their worldly business. The next shall be Cyril Patriarch of Aelxandria, who besides the oversight of the Clergy, had the 
Soc. l. 7. c. 7.  management of Temporal affairs in the City. Though 'tis confessed the Historian passes some censure upon it, but the Reason is easily discovered, because his Darling Novatians were a little retrenched by it. The Third shall be the great African Light St. Austin, who Ep. 147. has this passage. Homines quidem suas seculares causas apud nos finire cupientes, dum iis necessarii fuerimus, sic nos Sanctos & Dei servos appellant, ut negotia Terrae suae peragant, aliquando agamus negotia & salutis ipsorum, non de Auro, non de Argento, non de fundis & pecoribus, pro quibus rebus quotidie submisso Capite salutamur, ut Dissentiones hominum terminemus. He was every day solicited to make up some breaches about Cold, Silver, Land,  etc. Yet where shall we find a more painful Preacher than this Father, where any more engaged in contests with Heretics, or any that left a larger Legacy of his learned Labours to the Church? My last instance shall be Gregory (with whom some close the good Popes) who makes sad moan, 
Greg. mag. Ep. 5.  sub colore Episcopatus ad saeculum retractus sum, in quo tantis terrae curis inservio, quantis me in vità Laicâ nequaquam deservisse reminiscor. He was never in all his life, so encumbered with worldly business as after he came to be a Bishop. But afterward she adds, etsi cogamur terrenis negotiis intendere, mens tamen nostra saeculari varietate non delectetur, sed tota in unum currat, atque consluat finem. Though he was forced to do this for the good of his people, yet he took no pleasure in it, and his mind was taken up with better things. For all agree that these must not be undertaken out of love to them, but Christian Charity Aust. de Civ. d. l. 19 c. 19 but compassion towards the Oppressed Gregory de Past. Cur. p. sec. c. 7.  
Now these Employments were conferred upon them, not as Bishops, but as Subjects more eminently Qualified, withal the advantages of humane Literature: But Three there are in which they did principally engage, and which may seem most agreeable to their Coat. First, to be in Commission of the Peace, and to speak impartially, who fit for such a work than they, whose business, whose study 'tis to reconcile those that are at variance. And this was the great Design of the Ancients, though it began at first in a way of Charity, yet being found profitable 'twas upon mature deliberation by the Christian Emperors confirmed, judging no persons more likely to advance the public service in this capacity, than here and there some choice ecclesiastics, whose inspection would both quicken, and awe the Laity. This being then an approved Maxim, None so proper to make Peace, as they whose duty 'tis to Preach Peace. All I wish is, that the covetous fears of some interested persons, jealous Lest such a Christian unexpensive ending of differences should keep their Courts, too empty etc. give not a check to the Reviving so Primitive, so hopeful a custom.  
Secondly, To be of the Privy Council, where frequently Cases of Conscience, relating to State-matters may arise. As suppose there be a consultation about a War with Foreign Nations, the lawfulness, or unlawfulness whereof must be judged in Foro Conscientiae, and the thing will not bear so much delay as to Summon the Prelates together for advice, nor Reason of State allow it to be so much published. For want of such Religious Counselors, Princes may oftentimes be rashly entangled in unjust Massacres, and innocent blood be spilt. Now to prevent this, the Godly Prudent Princes, both of our own, and other Nations, have ever admitted some Spiritual Persons to their Council Tables, and Closet-debates. 'tis recorded of Constantine, 
Euseb. Vit. l. 1. c. 35. l. 4. c. 56  that he would never dispense with the absence of some of his Bishops, not at meals, making his Court as 'ttwere a Church, not in his journeys, nay that he took them along with him in his Warlike Expeditions. And Pet. Blesensis in his 84. Ep. to Alexander 3. excusing the Bishops of Winchester, Ely, and Norwich, proves at large, that 'tis lawful for Prelates to be in the Courts and Councils of Princes for sundry important Reasons.  
3ly. To be employed in public Treaties and Negotiations of Peace, and this both the Ancient, and Modern Practice will justify, that none have been more frequently, or more successfully used in such Messages, than the Ambassadors of Christ. Solemn Embassies cannot be expected before the Magistrate embraced the Gospel. But in the very beginning of the fourth Century, we have Maruthas Bishop of Mesopotamia sent 
* Scrat L. 7. L. 7. c. 8.  Ambassador from the Emperor of Rome, to the King of Persia. Presently after Theodorick dispatched 
* Eunod. Ticin Vit. Epiphan.  Epiphanius, Bishop of Ticinum, or Pavia, to Gunebald King of the Burgundians, who at his request released great numbers of poor Christian Captives. Then we have S. Ambrose sent by Valentinian to Maximus, that commanded the British Armies, to desire peace, which he happily effected to the great contentment of his Master, Amb. Ep. 27. L. 5. where he likewise mentions a former Embassy. I might add chrysostom employed to treat with Gainas, Baronius: John Bishop of Rome commissioned by 
* Nicepho.  Theodorick to Justin the Emperor, with multitudes of others. For the Moderns, the time would fail me to speak of our own and the Neighbour Nations: for this continued the Universal Practice of Christendom, till Sincerity gave place to Hypocrisy, and that new Definition of an Ambassador came up, that he was, Vir bonus peregrè missus, ad mentiendum Reip. causâ, a Good man sent to Lie abroad for his Country's service. Then 'twas high time for these holy men to resign up these employments to others, that could swallow such Camels.  
Thus we have both Ancient and Modern usance on our side, the uninterrupted practice of the world for above 5000 years before and under the Law, in the purest times since the Gospel, all Records attesting it both Pagan, Mahometan, Jewish, and Christian: and none ever questioning it, but some late Innovators, though 'tis hoped, as we have cast off the infallibility of Rome, we shall not now embrace that of Geneva, or Scotland. We have heard Cyril, Ambrose, Austin, not the least amongst the Asiatic, European, and African Fathers, with many other Worthies engaged in Secular Employments: and if it must be censured an error, Sit Anima mea cum Patribus: I am willing to cast my Lot amongst them; and though it be miserable to be deceived by Authority, yet 'tis most miserable not to be moved by Authority, Aug. de Vtil. Cred, 6.16.  
Well then, that this de facto has been the usage is evident, let us in the next place a little examine the Jus of it. And for any Fanatic to except against it, is a Self-contradiction, since their avowed Principles allowed their Teachers to follow any other Calling, either of Camp, Country, or City without control, or imputation. But 'tis the rigid Disciplinarian, that takes most offence at it, and therefore to him I shall address myself. I'll suppose him to dwell in the little Commonwealth of Geneva, to be the best Head-piece among them, and shall only put this Dilemma to him. If the Senate, or Syndic should commission him to decide a difference between his quarrelling Neighbours, or send to advise with him about a war with their great enemy the Duke of Savoy, or engage him to solicit aid of the Court of France as a Public Agent, there being none likely to prevail but himself, and the City otherwise in danger to be lost. In this case should he be heard in pleading the inconsistency of his holy Profession with such an employment, and thereupon return a denial; if so, the Magistrate is in a poor condition, who must be obeyed in nothing more save what the others Calling enjoins him, whether commanded or no: and his being in Orders makes the Magistrate lose the service of a subject. Sure I am, both Calvin formerly, and Henderson of late, did not scruple greater matters. Nor can necessity be alleged here, for if the thing be simply unlawful, we must not upon any terms do evil, though the greatest good may probably ensue. On the other side, if he may not decline it, than these two are not inconsistent, nor doth his Function incapacitate him for such a work; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
But let Matters be made never so clear, 'tis feared the Vulgar have taken up such prejudices from the inexcusable business of some Black Coats interesting the very Pulpits in State matters, during our late Troubles (a practice never sufficiently to be condemned) that all must be bound to their good Behaviour for a while, for nothing but time will satisfy, and solve that Objection. Though 'tis hoped all Learned, and Judicious Persons will be more considerate, and distinguish between the frantic madness of a few giddy pates, & the sober actings of eminent Prelates commissioned by lawful Authority, and not take advantage from former miscarriages, to bring an irreparable injury upon posterity. But 'tis a true saying confirmed by the experience of many 100 years, Profectò Laici semper sunt inimici Clericis. When the World was Pagan, the Devil taught the multitude to cry out, if any calamity happened, that the fault was in the Christians, and they must to the Lions: but now the cunning Sophister has changed the note, and if any thing be amiss either in Church or State, presently the blame lights on the Clergy, they must be sacrificed to appease the many-headed Monster, their Lands sequestered, and all Places of trust, and honour interdicted them.  
But let us in the last place a little view the Canonical Qualification of a Bishop. 1. 'tis required that he be vitae probatissimae, of an upright unblameable Conversation, 2. Nullius criminis reus, guilty of no crime, 3. aetate gravis, well stricken in years, 4. Doctrinâ Praestans, excelling in Learning, with many other of the like nature. Now if these are not kept, they have the more to answer for, whom it concerns: if they be, will not any one that reads it conclude, no persons more fit for the weightiest affairs? For all Politicoes make Integrity, Prudence, and Learning the principal Ingredients to an accomplished Magistrate, a complete Virtuoso; so that if Aptitude be respected, I may safely affirm there are none better qualified for Counsel than the Clergy, whose Education has enabled them to look into all the Ideas, and Models of Government, Search the depths and mysteries of Empires, most of which are locked up in strange Languages, and 'tis not every Capacity that can gain the Key. Then for true Politics (the late Florentine Reaches let others learn) there's as much to be found in the Historical part of the Scripture, as any books in the World; so that Divines may well be good Statists. And is it not pity their Country should be deprived of such admirable Abilities? Doubtless those of the contrary persuasion do not weigh the Consequences of their Opinion, clearly tending to disjoin the Church from being a part of the Commonwealth, which for 1300 years & better have been happily united, if those that are once in Orders must no longer be looked upon as Citizens, but incontinently forfeit all their Privileges; Of which more hereafter.   

CHAP. V Some Scriptures, and Canons seemingly contradicting the former Position, explained.  
YEt for all this I confess many good men are strongly persuaded, that ecclesiastics ought wholly to be excluded from civil matters, an opinion much pretending to Humility and Self-denial, and receiving some countenance, and colour from Scripture, the practice of the three first Centuries, and some Canons of Councils, which must be the subject of our next consideration.  
The Text that is most insisted upon is 2. Tim. 2.4. which being mis-translated by the vulgar Latin, militans Deo, begat greater prejudices in the minds of many.  
First than one might take notice, that the Sentence is general, and belongs to every one, though in a more peculiar manner 'tis referred to the Preachers of the Gospel, yet none can plead exemption: but others are willing to slip their necks out of the collar, and the Clergy only must be tied to it, whom for the present we will grant to be principally concerned. The stress of all lies upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Theophylact expounds by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the tumults and confusions of this life. Cor. a Lapide says, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are such employments as concern food and raiment: and instances in these mercatura, agricultura, & arts mechanicae. Now who does not readily approve of this, and judge it very improper, that a Preacher should be a Merchant, a Ploughman, or a Mechanic, do not both Common and Canon Law forbidden the same? Estius has much to the like purpose, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. quae quis exercet ut habeat unde vivat, and quotes to this sense a saying of Ambrose, Indecorum est homines curare de cibo, qui militant Deo: this rather flies in the face of them that permit their Preachers to put on blue Aprons, and make them such sordid allowances, that they must either work with their hands, or starve. Seeing 'tis not comely that the Lords Warriors should busy themselves about inferior matters, that tend to get a livelihood: And so Valla renders it, not negotiis, but negotiationibus. When Christ employed Fisher men to preach his Gospel, weak instruments to confound the Powers of the world, though he furnished them with suitable abilities, that they needed not to study, yet he made them leave their Nets, and not use them as an ordinary Profession. Calvin says that by the affairs of this life, the Apostle meant the care of governing and ordering a family, and such ordinary employments. If then we keep strict and close to the Letter, I see no remedy, but all must run into Cloisters, and shake hands with the World: and we know what a conclusion the Rhemists draw hence, and what they condemn as a special impediment to Church warfare. So that if from this the Clergy be denied, intermeddling in any secular affairs, the next step must be to forbid their marrying, which unavoidably brings with it many encumbrances and family-necessities, but this smells so rank of the Monk and Hermit, that I hope 'twill not be swallowed by any Protestant, and I did not believe the Lemane Lake would so easily have mixed its waters with Tiber.  
The Apostle here makes a comparison between profane, and spiritual warfare, and the better to understand the genuine sense we must consider what Military Discipline did require. Vegetius L. 2. says, that by the laws of war, he must not have any private affairs committed to him, nor mind his own gain. Hence we read the Romans severely proceeding against Posthumius for employing his soldiers to till his ground. 
Florus.  Vid. Legem Honorii & Arcadii Tit. Nemo Miles. And Leo the Emperor says expressly, those that are armed and maintained by the Commonwealth, must only mind public affairs, and not till the ground, keep Cattle, or traffic, L. Milites. C. de Re militari L. 12. All avocations were inhibited, and such Matters as tended to the public good enjoined. And why should not the same analogy hold here, and such affairs be permitted to the Clergy as tend to the good of the Church, and the glory of their great Commander.  
Next we are urged with the Apostles practise, who were so tender of any interruption, that they denied to attend upon Tables, and make provision for the poor, 'tis true, in the Infancy of the Church, when the Gospel was to be published all the world over, the work great, the labourers exceeding few, not one to every Country, the least diversion at such a time would prove a considerable hindrance, and distraction to them. But when the Lord of the Harvest has increased the number, and plentifully furnished his peaceable settled Church, every Village being now supplied, and if the complaints of some be true, the nation so overstocked, that there is hardly employment, much less maintenance for the multitude: In this case to make no difference of times, where the merciful Providence of God has made so vast a distinction, seems little agreeable to reason. But if from this, occasion must be taken presently to forbid every petty interruption and disturbance, how came St. Paul to contradict himself, and to follow his Tentmaking, labouring with his hands for a livelihood, which must needs take up a good part of his time, and hinder his praying, and preaching. Add to this, that the 7 Deacons appointed by the Apostles to succeed them in the care of the Collections, were according to Epiphanius of the 70 Disciples, yet for the public benefit their constant preaching was now and then dispensed with to attend on Tables.  
3ly. We are threatened with several Canons roaring against it, but 'tis supposed upon search, they will be found falsely charged, and prove only bruta fulmina. And here I cannot but admire the modesty of the Primitive Church, and the charity of the people, the earnestness of Princes in commissioning Spiritual persons to compose all emergent differences, and the forwardness of the oppressed in flying to their impartial Tribunals for Justice; whereupon the holy Fathers in process of time thought it wisdom to take off their Clergy from those affairs, by sundry severe Canons in many Councils. 'Twere easy to reckon up several prohibitions to this purpose out of Balsamon, Zonaras, Bininus etc.  
It would be an infinite task to give particular answers to each Canon, and therefore I shall lay down some general Rules, which may much conduce to the better understanding of them all, and if well applied may help to solve most.  
First, 'tis clear, the great design was to forbid ambitious seeking after, and voluntary engaging in secular matters, for sordid ends, and covetous principles. And this may probably be collected, because we find a dispensation given, when imposed by the supreme Magistrate: In the Council of Sardis 'tis granted upon the motion of Osius, Si relligiosi Imperatoris literis vel invitati, vel vocati fuerint, and undertaken in obedience, as causes of Piety and charity, overseeing Widows and Orphans, provided it extend not to the notorious neglect of their religious callings. Thus Justin Martyr, Apol. 2. calls the Bishop the great Steward of all the Poor, the contributions of the faithful being laid down at his feet, and by him distributed. And Ignatius to Polycarp. that he was the great Trustee of the widows.  
2. 'tis not so much a total prohibition, as a prudent Restraint, least animosities, and jealousies should arise in the Laity, by too much enchroaching upon their Courts, and therefore the wisdom of sundry Councils, confined the Clergy to such matters as were properly of Ecclesiastical cognizance.  
The Third ground and reason of these interdictions, was not the unfitness and incapacity of Spiritual persons, but out of respect to their eminent callings, lest they should be disparaged by vile and mean employments, and express mention is made of sordid offices about Princes and Noblemen, as Stewards, Bailises etc. But when by the favour of Princes, their employments were honourable, and their temporary diversions, did bring abundant recompense to the Church; we see those that had the principal hand in enacting these Canons themselves engaging. Now can it be supposed, if this had been the meaning, they would have been guilty of so gross a contradiction, and no future Council reprove it. Cyprian much confirms me in this opinion, who l. de Lapsis, is persuaded that God sent the great persecution under Decius only to awaken the Christians, who were grown exceeding corrupt, especially the Clergy, for he complains that the Bishops themselves abandoned their holy Functions, & dealt in matters of the world, haunting Marts and Fairs for filthy lucre sake. And much to the same purpose we find in our own Bede, Gildas etc. Now to beat down these enormities were so many Canons leveled.  
But to make peace between quarrelling nations, to compound differences amongst Christians and such like, tending to the honour of God and the glory of the Gospel, which may be often practised without Detriment to their spiritual charges, I never find these expressly forbidden, or such as engaged in them, as Cyril, Austin, Chrysostom, Gregory, Bernard etc. condemned. For if St. Paul became all things to all men to gain a Soul, will not that example bear his Sucessours out, if they go to the utmost verge of their Christian liberty, still keeping on this side sin, to preserve Kingdoms, the Church's peace, and prevent the effusion of Christian blood: Their absence some days from their private charges will be abundantly recompensed by such happy consequences.  
4ly If the utmost rigour must take place, and no dispensation be granted, how shall we reconcile the severe Edicts of some Councils, whereby the Clergy are strictly enjoined to take no care of their Families, but only and wholly to be intent upon reading, praying, and preaching (Carthagin. 4) with that of St. Paul, who pronounces such a one worse than an Infidel. All sober men will allow them to provide, but not so as to neglect their holy Function, and this holds as well in Civil, as Family affairs.  
Thus being out of Canon-shot, we may securely proceed.    

THE CLERGIES TITLES.  
'tIS the Observation of some that man comes into the world with his Face downwards, looking from God, and ever since his Nature was tainted by the fall, there remains in him an indisposition to good, and tendency to evil. Nov because openly to fall fowl upon Religion itself, would be censured as down right Atheism, therefore the devil has taught many a no less effectual, but much more secure way to begin with the Preachers of the Gospel, to slight and vilify them, to deny them any reverend or honourable title: Chrysost. is express to this purpose (in Psal. 13) that Heretics have learned from Satan not to give any names of honour to the Clergy, and all this under a specious pretence of keeping them humble, that they may not grow proud. A hopeful design! and like well to do the work: when we see Servus Servorum Dei, under the disguise of this lowliness take more upon him, than Majesty itself, making even Emperors kiss his Toe, and hold his Stirrup. But the spirit of God is not sparing in asserting their just rights, and he might have done well, to forbear, if there had been any such danger of puffing them up, they are styled, the Lords Messengers, Hag. 1.13. Coworkers with God, 1 Cor. 3.6. Ambassadors of God, 2 Cor. 5.20. Nor is any thing more common, then to entitle them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 5.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13.7.24. appellations of honour given every where to Secular Dignity, and cannot be rendered into any vulgar language without borrowing from the Civil.  
Nay let me speak it with reverence, never did Court-flattery attribute more swelling names to the proudest Potentate on earth, than the scripture does to Preachers of the Gospel, styling them Angels and Stars Rev. 1. Light of the world, 1 Cor. 11. and higher than which 'tis impossible to go, Gods, St. John 10.34. And Hierom notes, that when St. Paul terms himself the Apostle of Jesus Christ, he speaks as loftily, as if he said Praefectus Praetorio August. Caesar: Lord chief Justice of Augustus, Magister exercitus Tiberii Caes. General of Tiberius' Armies. So that here I can not but complain with the learned Mede of the Title Minister, as very incommodious, and improper for the Preachers of the Gospel, begetting an erroneous conceit in the vulgar, as if they were their servants, who may more truly be called their Masters to teach them, and this is farther promoted by those, who in their common discourse use the language of serving such or such a Cure. But is it not a Solecism to call the shepherd the Sheep's Minister, or servant? To prevent this, he rather recommends the word Priest, being only the Evangelical Presbyter contracted: or if the long engrossing of that by the Papists, have made it odious to nice ears, let Presbyter in the full sound be retained, a word as soon, and as easily understood as Minister. But 'tis a difficult task to alter so rooted a custom, and we may sooner suggest what is expedient to be done, then find out a way to Reform it. Though it nearly concerns the Clergy in such an Age as this to be cautious, that they give not the least occasion, which may contribute to their own debasing.  
I am not good at Heraldry, and therefore shall not take upon me to blazon the several Coats belonging to spiritual Dignities. Only I cannot but remark, that the Canon Law calls Patriarches Super-Illustres, Arch-Bish. Illustres, Bishops Spectabiles, Doctors Clarissimos. Nay Chastanaeus proves out of the Clementines, that the Title of Serenissimus belongs to the Bishop. But I shall not follow the wild extravagancies of these men, whose sordid flattery giving too much to the Clergy, has made others unwilling to give any at all, at least not their Due.  
Let us pass on to those we can better rely upon. Leo Africanus assures us, that the Moors call many of their ecclesiastics Scriphs', i e. Noblemen. The Hebrews had no higher name than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak Honour and respect, frequently applied to God himself, to Kings and Princes both of their own and other Nations, the Philistine Lords being called by it, Josh. 13. yet you find Obadiah, Controller of the King's Family, and one that feared God, accosting the poor Prophet Elijah in that Language, 1. King. 18.7. and his servant Elisha saluted with the same appellation, 2. King. 2.  
The most Honourable name the Greeks had was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and yet how familiar is this in the New Testament: and if Antiquity may come in to explain it, there are no expressions more frequent to writers both of the first and middle ages concerning Bishops, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which if a man should render most holy and Honoured Masters, 'twould hardly consist with the State attributed to them, even in those early days, where the Consecration of a Bishop is styled sitting on a Throne. Now the Modesty of the Ancients did receive these Titles of Honour without stain of pride, or blemish to their Humility, having Christ for their pattern, who approves his Disciples calling him Lord and Master. Gospel meekness may well stand with an Honourable Title, and no wise man will be puffed up with an airy sound. 'tis the affecting of it then that Christ condemns, when he forbids any to call his Disciples Master. Mat. 23. otherwise, if the letter be urged, all of us must turn Quakers, and shake hands with civility. Honour those that are over you, Phil. 2. and what less honour than in a word.  
Now does God command, and shall we scruple to give it, and censure them that receive it? What Barbarous impiety is it, to set so low a rate upon Learning and Religion, make them so servile, that no Appellation of Reverence or esteem must be given the Professors of them? Is it for the honour of England to grudge a small title to the Pastors of Souls, which all the Governors of our Bodies, and Estates enjoy without regret, which any common Artisan, that can but scrape together a little wealth, and is promoted to Office, is saluted with, and we saw of late was given to Brewers and Cobblers, etc. Is it for the Honour of England to court and respect the Ambassadors of men, and to slight those that represent the person of Christ, and rank them with the basest Peasants? Nor is this due to their persons only; for let them be never so vicious, their Professions may challenge it. For Jesus Christ saith Cyprian. L. 3. Ep. 19 yielded honour unto the Priests of the Jews, though they retained neither the fear of God, nor knowledge of him, teaching us lawfully and fully to honour true Priests, by his behaviour unto false. And Chrysostom speaks roundly, Hom. 2. in Ep. 2. ad Tim. This is the cause of all evil, that the authority of Ecclesiastical Rulers is decayed, and no honour, no reverence, no fear yielded to them. He that is religiously affected to the Priests, will with greater piety reverence God: and he that despiseth the Priest cometh by degrees to this, that he waxeth contumelious against God himself.  
I know many are scandalised at the lordliness of our Bishops, for no other reason then that it comes too near the Roman garb. But is it not a piece of folly, that every thing which carries with it the face of order, and decency must presently be decried as superstitious and Antichristian: and all that defend it charged as friends to Rome, Cassandrian, Grotian Papists. I must profess, 'tis my persuasion, that the peevishness of many Reformers carried them farther from Rome, than necessity required, and many profitable commendable things have been disused by us, because practised by them: but is it charitable is it rational to conceive that Church so full of errors, that it had not one dram of truth remaining, that once pleasant Garden of Christ so overrun with weeds, that it had not one good flower in it? I remember Valentinus Gentilis made it a great argument against the Reformed Chuches, for that they agreed with the Papists in the Doctrine of the Trinity. But we must not term every thing Superstitious that is believed or practised by the Church of Rome, no more than we do every thing Ceremonial, that we read of in use amongst the Jews, who we know had customs Moral, as well as Levitical. I shall never therefore rashly condemn any thing as Popish, merely because I find it amongst them, unless Scripture, Antiquity, or reason induce me. Sure I am, Peter Martyr, and Jewel, were never suspected adherents to that party; yet see what Titles the former gives the later in the Preface to his Treatise of Ubiquity, and every where in his Epistles.  
But I shall not waste time and paper in contending for this, since if the Substance be once recovered (the Revenues, and Jurisdiction) this Shadow will soon follow.   

THE CLERGIES PRIVILEGES.  

CHAP. I. The ancient Immunities of the Clergy, with their present State in other Nations.  
THe Prudent Piety of the first Christian Emperors for the better encouragement of Religion, and Learning, conferred many large Immunities and Exemptions upon Churchmen, freeing them from Subsidies, Impositions, and sundry Services wherewith the rest of their Subjects were burdened. 
* Eccle. Hist. L. 10. c. 7. Z●zom. L. 1. c. 9  Eusebius and Zozomen record several Privileges granted by Constantine, that those who minister in holy Religion, be wholly free and exempt from all public burdens. Nor were the Ancient Franchises of our British Church short either for number or extent, being all confirmed by Magna Charta without restraint. My Lord Cook acknowledges that the Clergy had more and greater liberties than other of the King's Subjects, which to set down would ask a Volume; some few he recites, as that they were discharged from Purveyances, Tols, Customs, Distresses by the Sheriff in the old inheritance of the Church, with others of the like nature. But most of these are now lost, and their condition reduced below the meanest Calling in the Nation. It would make a man mourn and weep, as often as He looks back upon the Charity of our Saxon Ancestors, who in their greatest Impositions ever excused ecclesiastics, no part of that insupportable Tax of 
* Spelm. Glos. V Daneg.  Danegelt, under which the Kingdom so much groaned, being paid by them, and till after the Conquest they were ever privileged. For 
* Spelm. Con.  Ethelwolfe in a full Convention of his States at Winchester, A. 855. enacted that Tithes and Church-Lands throughout all his Dominions, should be free from civil burdens and exactions, as much as Royal Tributes great and small. But how strangely has the Case been altered of late? How unequal were Contributions and Quartering during our Intestine Wars? What heavy burdens did the poor Clergy bear? no Redress to the bitterest complaints being found from their Lay-Judges, who only made sport at their misery and oppression, as if nothing were too bad for Black-Coats. Now those days, through mercy, are over, and must be forgotten, but still to be wounded by the hand of their friends, and to receive the same hard measure from pretended wellwishers, that strikes to the very heart. When no regard is had of all their past sufferings, First-Fruits, Tenths (no small standing Revenue of the Crown, amounting as some compute to near 40000. per an.) which they joyfully discharge, but they must still be left to the arbitrary disproportionat Impositions of every domineering insolent Officer. The Consideration hereof has convinced many (formerly of a different persuasion) that 'tis not only useful, but expedient, but necessary to the Church to have some of its own order in power to protect them, and hear their just grievances. But what farther concerns our own Privileges, being so learnedly handled by the immortal Spelman, and the General ones so fully Collected by 
* De Stud. privileg.  Rebuffus and others, I shall not here insist upon them.  
The grand Concern at present which I principally design, is, how far they were privileged as to public Assemblies, and State Consultations. And that Constantine, with many other succeeding Emperors made use of their Advice both at home and abroad, employed them in Embassies, and other Important Transactions has been already demonstrated. It now remains to see how they fared in other Places. And first, if such an Argument could hope to sway with Christians, it should soon be proved, that those, who attended the worship of the Heathen gods, were admitted into the Pan-Aetolium, and Amphictyonian Council, amongst the Athenian Areopagites, and Roman Senators, that the old Gauls divided their States 
* Caes. Com. L. 6  in Druidas (who had omnium Rerum immunitatem) Equites, Plebem, as the 
Strabo L. 17.  Egyptians did into Priests, Soldiers, and Artificers. But leaving Gentilism, I shall hasten to Christendom. And here once for all premise, that by the Fundamental Constitutions of most Nations in Europe, Three Estates are generally settled, whereof the Clergy, or Priesthood is ever one. Now to make this good, though I might produce variety of Instances, yet I shall content myself with the single Testimony of Calvin, knowing that it will go farther with many than a Jury of others. This we find expressly asserted in that 
* Instit. L. 4. c. 20. Sect. 31.  Piece which some cry up next to the Writings of the Apostles, in singulis Regnis tres sunt Ordines, which how to make up without the Spiritualty is beyond my skill. In our neighbour Nation of France the practice is notoriously known, the ancient style of the Royal edicts always running, as 'tis recorded of Pepin A. 744. per consilium Sacerdotum, 
* Thuan. passim.  & Optimatum ordinavimus, & per consilium Sacerdotum, & Optimatum Ordinavit Carolomannus. It might farther be noted, that Six Prelates here are Peers of the Kingdom, Three of them being styled Dukes & three Counts, though the whole number of the Pairie exceed not 12. As likewise that the Bishop of Paris has a peculiar Indulgence of being present in every Court of that Royal City without exception. 
Ch●ppinus.  Look into Hungary there Thwroczius informs us, that by the Fundamental Laws of K. Stephen, the Bishops in Concilio Regis Primi assistunt. Poland comes behind none in its Reverence to the Clergy, where the Archbishop of Gnesna is Primas Regni, 
Stanisl. Krzis. tanowick Descrip. Pol.  & Princeps primus, whose Jurisdiction is not limited to the Spiritualty alone, but has the chief place in the rank of the Senators assigned him, the greatest Authority in all Consultations. And when at any time there happens an Inter-regnum (as it frequently may in those Elective Kingdoms) it belongs to him to Summon a Diet, to give Audience to Foreign Ambassadors, and to appoint a time, and place for the choice of the new King. After him follow the rest of the ecclesiastics, who in the * Assemblies take place of all the Secular Nobles. My Author farther enlarges this to have proceeded from the Piety of the Polish Kings towards the Church, that the Sons of it, should for ever have the highest Place in all Conventions, with many other Privileges, which to this day they enjoy in his own words (No Clergyman neither, but a Lawyer) maximo illius Regni Commodo, Emolumento, Adjumento, addo & Ornamento, Id. Cromerus adds, that there is ever a Royal standing Council assigned the King, of which number there are always Two Arch-Bishops and Seven Bishops. Then how considerable a number in all the Germane Diets, the ecclesiastics are 
* L. de Comitiis ●mp.  Panvinius is a witness beyond exception, who reckons up 34. Bishops that have their votes there, besides Abbots, Priors etc. who pass for Religious Persons. And in the Septemvirate, we find no less than 3 Clergy men, Ments Arch-Chancellour of Germany, Coln of France, and Triers of Italy. I shall wholly out of this Catalogue omit Spain and Italy, as being such known Vassals to the Pope, where the Clergy rule the roast. But one word dashes all this, they are Papists, which is argument enough to many to condemn a thing, though backed by never so strong reasons. Let us examine how matters stand with others, who have no correspondence with Rome. Andrea's Bureus, in his description of Sweden, acknowledges that the ecclesiastics were heretofore the prime men in the Senate, till the covetousness of Gustavus the first, despoiled them of their Revenues. Yet since the Reformation they still to this day retain their suffrages in all public Diets of the Kingdom. 
Burei Descrip. Suec.  And when the new Crowned King makes choice of his Counselors the Archbishop of Vpsal is still the first; who is allowed a greater proportion of Attendants, when he comes to the King, than any Nobleman in the Nation, no less than 40. Horse being permitted him, whereas others Retinue must not exceed 30. And in the great Assembly, A. 1600 convened at Lincopen, we find mentioned both Bishops and other ecclesiastics. For Denmark, Pontanus recites 7 Bishops, as the Ecclesiastical Nobility, who have Votes in all grand meetings. Ionas ab Elvervelt distributes the states of Holstein into Three Orders, 1 King, and Princes, 2 Prelates, 3 the Families of the Nobles, and he makes the Bishops of Lubec, and Sleswick, the 2 prime Peers in all the Diets. 
MS in Arch. Bodl. entit. the man, of hauled. Par. Scot  In Scotland anciently the Bishops and Prelates were essential members of Parliament, and had their Seats on the Right Hand of the Prince. And in a Parliament held at Edinburg A. 1597, a Vote passed for restoring the Clergy to their Original Privileges, as the 3 Estate of the Kingdom, the Learned King James condemning that Act of Annexing their Temporalties to the Crown, as 
* Basil. Dor. l. 2. p. 43.  vile and pernicious. Then for Geneva, who is so much a stranger to the conduct of that Reformation, as to be ignorant, what a stroke Calvin and others had upon the Senate or grand Counsel, which gave occasion to the complaint of some, that they had expelled one Bishop, and admitted many. If remoter Countries be regarded amongst the Abyssines, the Clergy is Paramount, 
* Dresser. Orat.  employed in affairs of all natures, and we read in Damianus a Gôes of Zaga-Zaba an Ethiopian Bishop Viceroy of Bagana, sent Ambassador to the King of Portugal.  
In Muscovy their Supreme Convention, which the Inhabitants call Zabore, consists of the great Duke, 20 Nobles, and as many ecclesiastics, the common People being wholly excluded. 
Gaguin  And when they are met together to deliberate, the Patriarch, and ecclesiastics are first consulted, and deliver their Opinion.  
I shall conclude this Paragraph, only reminding that neither Pagans, nor Mahomatans' are so inhuman, so discourteous towards their Priests, as to deny them this Liberty. For Tully acquaints us, that it was by the appointment of the gods, 
Orat. pro Dom. suâ.  that the Pontisices should not only take care of Religion, but summae Reip. praeesse Voluerunt. Nay at this very day the Barbarous Turks never exclude their Mufti, but allow him free entrance into all their Councils, and Divan.   

CHAP. II. The Clergies Ancient Privileges in this Kingdom, and their Restitution pressed by many Arguments.  
'tIs Recorded to the Glory of England, that her Bounty and Liberality to the Church in Stately Fabrics, and Revenues, her Favour and Indulgence in large Privileges, and Immunities have come short of no Nation in the World. I might produce many instances to that purpose; but for the present shall single out one, as more eminent and glorious than the rest, viz. Admitting them to all public Debates, and Assemblies.  
I'll begin with the Saxons who had many solemn meetings, 1. their Scire-Gemots, which some learned Antiquaries resemble to our County-Courts, or Sheriffs-Torn, in which all Causes, both Criminal and Civil concerning Church, or State were handled. The Persons bound to be present, were the Sheriff, the Bishop, and all the Nobles of the County: till at last upon their Humble Petition ecclesiastics were dispensed with by the Statute of Marlborough 52. Edw. 3. unless urgent necessity required it.  
Secondly, Their Folc-mots, a kind of Annual Parliament, commonly held the beginning of May, in which all the Princes of the Kingdom, Bishops, and Magistrates assembled, and the Laity took the Oath of Allegiance, and confirmed their own mutual Union before the Bishops. The Original of this is intimated to be as high as King 
* L.L. Edu. Conf. c. 35.  Arthur.  
Thirdly. Their Wittena-Gemots, or Mycel-Synoth, the Grand Convention of the Wisemen. These whosoever desires to look farther into, may have recourse to Spelmans Laborious Glossary, V Gemot. Now out of none of these were the Clergy excluded, but ever reckoned an eminent Principal part of each, their Counsel, Votes, and Approbation demanded before any Laws were constituted.  
For proof of this we shall look back above 1000 years, to Ethelbert, who presently after Augustine's arrival, A. 605. called a grand Assembly, tam 
* Spelm. Con. p. 126.  Cleri, quam Populi .. In the Laws of King Ina, which Florentius Wigorn. dates A. 686. Spelman 692. Lambard 712. we read that they were written by the persuasion and advice of his Bishops Hedda, and Erkenwald: and though Spelman excerps no more than concern the Church (as being only proper to his design) yet Lambard mentions many Civil matters there determined. And when the Great League and Union between the Britons, Saxons, and Picts was concluded we have it ratified per commune Consilium, & Assensum Omnium Episcoporum, Procerum, Comitum, & omnium Sapientum Seniorum & Populorum, 
Bed. Hist. l. 1.  & per Praeceptum Regis Inae. In the Laws of K. Ethelstan about the year 924. (Spelm. 922.) there's no mention of any other Counselors for their enacting, but his Archbishop. Ulfhelm, and the rest of his Bishops, who were at least the Prime Persons there, though the Body of the Laws concerns 
* Lamb. p. 45.  secular affairs, Spelman selecting only Ecclesiastical, yet in the Title he owns others passed. In the Laws of Edmund about A. 946. the King had a full meeting of ecclesiastics, and Laics at London, in which were present Odo and Wulstan the Arch-Bishops, 
Id. p. 57  none of the rest being once named. Again A. 948. to a great Convention of the Estates at London under Edred Writs of Summons are issued out to the Arch-Bishops and Bishops, and yet there agitur de Negotiis Regni, civil matters are treated of. Ingulph. p. 87 S. Spel. Con. p. 428.  
Come to the Danes, A. 1021. we find a Public Assembly called at Winchester by Canutus, which an Old MS. styles a Parl. wherein were present Wulstane, and Adelnode the Arch-Bishops, with other Bishops, Dukes and Earls: and though there may be a mistake in terming it a Parl. the name being not known in that Age, 
Spel. Conc. p. 534.  yet the substance may be true as to the Members of the Convention. And that none of these were Hali-Gemots or Chirc-Gemots, (which the Moderns term Convocations) will appear, because the usual Title of them is Magna Servorum Dei Frequentia. LL. Inae A. 727. & alibi passim.  
Now during these 2. Periods there's no mention of Baronies, but all the Church Tenure, Pura Elemosyna, Frank Almoign, and the Bishops sat only as Eminent Prelates by virtue of their Spiritual Dignities. For there being hardly any Laws but some way or other concerning Religion, and the good of Souls, therefore in the enacting of them the Counsel, and advice of the Clergy was ever required by our prudent Ancestors.  
Thus much for the Grand Assemblies, styled usually by Spelman Pan-Anglica, 
LL. Edg.  and Pan-Britannica; the more private this Statute of Edgar will put beyond all dispute, enjoining, ex omni Comitatu his quotannis Conventus agitor, cui quidem illius Diaecesis Episcopus, & Senator intersunto, quorum alter Jura Divina, Humana alter Populum edoceto. 
● Titl. of Honour. p. 2. c. 5. S. 5.  Nor can Selden, who ever sits upon the Clergies skirts, if he gets the least advantage, deny that the Bishop was joined with the Ealderman. This was afterwards confirmed by Canutus the Dane. Spelm. Glos. v. Alderm. Much more might have been said of this, but that I am prevented by a learned pen, whose Piece I had not the fortune to see till my Collections were finished, and finding we jumped in many things, am now forced to wave them.  
Hitherto the Saxon and Danish Government: pass we down to the Normans, and here we have Will. solemnly with an oath ratifying the Laws of S. Edward, and this of Remark is added, Siquis sanctae pacem Ecclesiae violenter infregerit, Episcoporum est justitia Lam. p. 139. parag. 6. And in sundry old Royal Precedents of writs, we read such clauses as these, Nolumus quod libertas Ecclesiae per nos, vel ministros nostros quoscunque aliqualiter violetur; & Jura, & libertates Ecclesiasticas illaesa volentes in omnibus observari. Registr. in Brev. Orig. passim.  
And here we come to that great Change in the State Ecclesiastic, the Bish. who had been ever reputed, and enjoyed the Privileges of Thani majores among the Saxons, are now translated to Barons, which gave occasion to that groundless error of some to Date their first Sitting in Parl. hence, as if the Conqueror to curry favour with the Clergy, the better to settle his new got Kingdom, conferred this honour upon them. But certainly if there were truth in this, the Clergy are much too blame and very ungrateful, who returned nothing but complaints and murmur for so great a Favour: and all the Writers of that age must be corrected, for representing him as a professed Enemy of the Church. To clear up this, I shall give but one instance. In an old Record, entitled, Liber St. Albani, we read this passage of Frederick the Abbot, that to obstruct the March of Will. he felled all the trees about him, and laid them cross the ways; whereat the Conqueror was so enraged, that after wards, sending for him upon Security, he demanded of the Abbot the meaning of that cutting down the woods, who resolutely answered, I have done but as becomes me; and if all the Spiritual Persons throughout the Kingdom had done their endeavours against thee, as they might, and were in duty bound to have done, thou wouldst never have been able to enter the Land thus far. The Duke replied, is the Spiritualty of England of such power? If I live and enjoy that which I have gotten, I will make their Power less. Add to this that Stratagem of the Kentishmen in surrounding the King, and forcing him to a composition under the conduct of Stigand the Arch-Bish. which so nettled him, that he never was hearty reconciled, and proved as good as his word to the Abbot, oppressing the Clergy all his reign, bringing them under Knight's service, and ordering how many Soldiers each Bish. should maintain for him, and his Successors, the Church till his days being free from Bondage. Let no man then dream that such an enemy as Will. did as an Act of Grace, and Favour, erect them into Baronies, which was ever looked upon as a grievance, and glorious Piece of slavery.  
This was a shrewd shaking, yet still they preserved their Votes in all Assemblies, and upon summoning Parl. Writs are directed Archiep. Ep. etc. All ancient Charters and Grants subscribed, (after the mode of those times) testibus Archiep. Ep. In a Treatise entitled, The Form and Manner of keeping Parl. (Ms in Arch. Bodl:) which Selden allows to be as long standing as Edw. 3. but Cook adds near 200 years more, and raises it to the Conquerors time, which the Title pleads for) we are told that 40 days before Summons are to be issued out to the Arch-B. P. and other great Clerks, that held by County or Barony. Nay the Clergy in each Shire had two Proctors representing them which had more authority than the Bish. in things to be granted or denied in Parl. We are farther informed, that the King may hold a Parl. for the Commonalty of the Realm without Bishops, Earls, or Barons, so they had Summons, although they come not. But on the contrary, if the Commonalty of the Clergy, and Temporalty being warned, either do not or will not come: in this case, what ever the King doth with his Lishops, Earls and Barons, is of none effect. For to all Acts of necessity the Commonalty of Parl. must consent, i. e. the Proctors of the Clergy, Knights of the Shire, Citizens and Burgesses, for their Persons represent the Commonalty of England, and the States do represent but their own persons. Id. I have seen another ancient Mss. (in Bibl. Cotto.) confirming the same, with this title, Modus tenendi Parl.) and citing other large Privileges of the Clergy.  
But why stand I upon this, when Mr. Prin himself, whose testimony I the rather mention, he being known a professed enemy (though as he has lived to retract his Anti-Monarchical, so 'tis hoped he may his Ante-Episcopal Principles) in his Historical Collections of the Ancient Parl. of England, acknowledgeth, that during all the Saxon times from about A. 670, till King John. About 1200. the great Council of the Nation, or Parl. consisted only of the King, Princes, Bishops, Dukes, and Nobles, no lower House being then known, which our best Antiquaries conceive took its original about the time of Hen. 3.  
I shall put a Period to this, with the Testimony of our English Papinian, my Lord Cook, who assures us, that 24 Spiritual Persons ought ex debito Justitiae, to have a Writ of Summons sent them every Parliament.  

This Premised; I shall now speak a bold word, if the proudest Adversary can produce instances of any Solemn Meetings, Wittina-Gemots, or Parliaments for 1000 years past, whereunto the Clergy were not summoned, any Statutes publicly enacted during all the Christian Saxon, Danish, and Norman times without their Assistance, or Advice, by my consent the Cause shall be given up. As for the Precedent of their Exclusion under Edw. 1. at S. Edmundsbury, which some triumph in, if there be any truth in the Natrative (as may well be questioned) we know 'twas done in a Pet, a transport of the Royal Displeasure for their obstinate adhering to Rome, and non compliance with his Demands, who yet the next Parl. about a year after makes an Apology for his extravagancies (doubtless with an eye to that Act) charging all upon the present exigences of his Affairs. 
Walsingh. Vit. Ed. 1.  And why should this be urged more against the Clergy, then that other is against the Lawyers, who were shut out of the Laymens' Parl. under Hen. 4. where yet we find the Bishops, and among others Tho. Arundel, stoutly resisting, and preserving the Clergies Temporalties, which those Church-Robbers gaped after; who, so they might spare their own Purses, were content to spoil their God to relieve their King. Certainly, if envy itself could have found out the least colour of Law to deny them this Privilege, it had never been reserved for our unhappy Age. Many times have they been struck at, many great blows received, as at Clarendon under Hen. 2. where their wings were much clipped, yet still they are permitted, Interest Judiciis Cuxiae Regis cum Baronibus quousque perveniatur ad Diminutionem membrorum, vel mortem; still their Votes are safe.  
Do but look into Magna Charta, which all our Kings at their Coronation are sworn to maintain, we shall find in favour of the Clergy, We have granted to God, and by this our present Charter confirmed for us and our Heirs for ever, that the Church of England shall be Free, and have all her whole Rights, and Liberties Inviolable. All the Nation being content to stand accursed if this Grant were at any time infringed or diminished, and any thing that should be done contrary to this was ipso facto declared void. 26 Edw. 1. c. 2.  
Now it becomes us to examine, what those Rights were the Church enjoyed at the ratifing that Charter and through all succeeding Ages hath practised, until our late Unnatural Divisions, and let us not put our Princes upon a necessity of Perjury, which, (some are of Opinion) can hardly be avoided, unless either that Oath be wholly omitted, which few true English Hearts wish for, or some Alteration made, which, of how Destructive consequence it may prove in time, let others judge. What is the Clergies hard Fate to day, may be others to morrow. And we had a late sad example, the door being once open, how fare the House of Commons went in turning the Temporal Lords after them. I am not ignorant, that many foul big crimes were objected to them, that it might pass the curranter, but the plain Truth is, their Grand (I had almost said) their only Fault was Loyalty to their Prince. The Sons of Faction saw there was no coming at the Sceptre, till they had removed the Crosier, so that through the sides of Episcopacy no less than Monarchy was struck at. But the better to disguise the business, some Criticisms of Law were laid to their charge, and upon this nicety must the first, and one of the main Branches of Magna Charta be broken, which our Ancestors so Beligiously kept, so often afferted with their dearest blood: Little imagining that ever Posterity for so slight a matter would have made so wide a breach in it, after above 30 solemn Confirmations in successive Parliaments. For this must the poor Clergy lose their Birthright, & be eternally disabled from Voting within those Walls, for which they can plead above 1000 year's Prescription; their Title being never once questioned, till the inconsiderate Zeal of some Malcontents about 19 years since in May 1641. unhappily moved that black Bill: whereunto through the necessity of the times, full of Tumults, and uproars, the Royali Assent, to purchase Safety, with an unwilling willingness was yielded, I cannot say given, to so great a distress was Majesty then reduced. I pass by those un-Parliamentary irregularities, which some take notice of, the Repulses it met with, but being to serve the present Interest, by subtle contrivances at last 'twas carried. And from this Critical Epoch may we date the rise of our late Embroilements, and wild Confusions, under which miserable England has so long grooned, and the whole world stood amazed at. All the wealth which the Piety of our Forefathers had been so many age● in heaping up, all the Privileges which their Prudence had so deliberately conferred, being in a few day's Passion swallowed up. Well, admit the present Bishops, did unadvisedly run into a Praemunire, could no Personal Fine, or Punishment expiate their Delinquency? Must their Innocent Successors still smart for it? Must so many merits of their worthy Predecessors be buried in the Grave of ungrateful Oblivion? It were an easy matter to produce a large Catalogue of Eminent Prelates, who by their prudent Advice have oftentimes prevented Bloodshed, preserved Peace, saved a sinking Kingdom, and a dying Religion. Many good works have they done amongst us, many Colleges, & Schools erected, and endowed, many material Churches by their munificence, and living Temples of the Holy Ghost built by their ministry, and for which of these must they now be thus hardly dealt withal? Thus disfranchised? That they who heretofore carried the principal stroke in Cabinet Councils, and public Diets, are acknowledged in a Recorded Statute, an 
* 8 Q. Elizab. c. 1. Cooks. Inst. p. 4. c. 74.  High and one of the greatest Estates of the Kingdom, must now for ever be excluded the two great Assemblies of the Nation, as not concerned in the civil Peace, and be denied Representatives to enact those Laws, to which they profess, and yield most cordial Subjection, a Privilege granted to the meanest Mechanic in a Corporation, the arrantest Bumpkin in a County, that can but zweare has Forty Zhillings a year: Every other Profession being admitted, only Religion and Learning voted out of doors. But if this holds, what a fair advantage will the Romanists have to upbraid us, with a Parliamentary Religion, when the profound Mysteries of the Trinity, the knotty Controversies of Predestination, , Perseverance etc. must be stated by those, some of whom many times possibly may be better acquainted with the nature of a Hawk, or Hound, Buying, or Selling Commodities, than such sublime Speculations. (Pardon the Expression, which the Iniquity of former times drew from me, and is not intended to reflect upon any worthy Patriots, whereof this Nation can boast as large a number as any of its neighbours) I say, let it be seriously considered, how we shall answer that Cavil, when the most competent Judges of such matters are clean cashiered, no regard being had of their Ripe Abilities, and exquisite knowledge.  
Not to mention the Popish Lords, who are grown so numerous, all of a Judgement, and watchful to lay hold on every opportunity to merit by promoting the Catholic Cause, and one Pocket may carry a great many Suffrages, whereby much danger may ensue, unless timely balanced by the Lawn-Sleeves. The crafty jesuite is not ignorant of this, who keeps a Jubilee to see what a wound is given to the Reformation, how much ground he has got by debasing our English Clergy, whom of all the world he formerly most dreaded, but if their Plumes be thus pulled, their Revenues impaired, their Privileges abated, he than hopes to deal well enough with them. And we must look to see every stone moved, Rome, Geneva & Munster joining, 
Cook. 4. Inst.  to compass the continuance of this misery. But let not them despair who have Caesar on their side. We know that by the Law of the land the King is Guardian to the poor Orphan Church which is eversaid to be infra aetatem, in its minority, & in Custodiâ Domini Regis, and now is the time for Majesty to appear both for the Church's Honour, and its own Security. For of late years there hath been an unhappy Notion started, and kept up by some (no wellwishers to the Sceptre) that the Three I states of this nation consist of King, Lords, and Commons., which how far it may countenance former Actings, and endanger future Disturbances, I humbly submit to the prudence of those that are better able to determine. But the Consequences of that opinion seem directly to aim at the Levelling of Sovereignty, and making it accountable to the other Two (in their esteem)  Estates. Now Restoring the Spiritualty the only True Legal 3 Estate, is the hopeful'st expedient to remove that Destructive Principle out of the minds of the fickle multitude. So may the Crown be safe, and the Mitre no longer trampled upon. And certainly 'tis high time for men to relent of their merciless Cruelty towards learned Industry. The old Rule was Nulli sua Pietas debet esse damnosa: but now that Complaint is again fulfilled in our ears, the Publishers of Salvation whose feet ought to be beautiful, are reputed as the Filth of the world, and the offscouring of all things; so that in the bitterness of their souls they may well cry out, if their hopes were only in this Life they were of all men most miserable. I take no pleasure in upbraiding an ungrateful Nation: But is, this the Reward of their unwearied Pains, incessant Studies, early Rising, and late watching, beating their Brains, wasting their Bodies, and contracting incurable Diseases? Is this the Thanks for their Charity to the poor, neglecting their Families, Relations, and Acquaintance for the glory of God, and the good of their Country? must they only have Discouragements heaped upon them, bread, water and Rags (if some had their will) thought too good for them, a small Income, a common Privilege grudged them after so many years Labour, Sweat, and Cost. Is this for the Honour of our Reformation, and becoming the Gospel? Doubtless the profane world will be apt to conclude that Christ is a hard master, that suffers his Servants thus to be trampled upon, and few will believe that Godliness hath the promises of this life, or that Wisdom hath kept its word, Riches and Honour are with me Prov. 8. when other Callings run away with all the Rewards, and the greatest Deservings, the highest Ingenuity, the most Exemplary Holiness in This, meet with nothing but Frowns, Contempr, and Debasings.     

THE CLERGIES JURISDICTION.  

CHAP. I. The Nature of Jurisdiction explained, and the Regal Supremacy asserted.  
WE come in the last place to Juris diction, which may be defined a coercive Authority in external judicature relating to the execution of Laws. This we grant primarily to reside in the civil Magistrate, to whom the Sword is committed, the establishing of Laws belongs, and whose right it is to appoint Judges in all causes, Here then is the Fountain of all Jurisdiction, which branches itself into two streams, Spiritual and Temporal. And that originally it proceeds hence is manifest, because Appeals are ultimately made hither. Thus we find S. Paul Act. 25. appealing from the high-Preist, to Caesar, as from an Inferior Judge, to the Sovereign; the last Appellation ever denoting supreme Jurisdiction. Thus amongst us, if a man takes himself to be wronged in one of our Country Courts, he may remove the Action to Westminster Hall, and if Justice be denied there, in cases of grand import, the last reserve is the Parliament; as the Highest Court of Judicature in the Nation. The Church of Rome was not ignorant of this, who struggled more in matters of Appeal, than any other, as being the fairest flower in her Garden, and this once cropped, you see how soon her power withered. This might farther be proved from the example of Joshuah, commanding the People to be circumcised, from Jehoshaphats appointing the Priests to judge between blood and blood, from whence the Royal Supremacy & Jurisdiction in their respective Dominions do invincibly follow. Nor did the Ancients ever question it. For Aser Menevensis styles King Alphred, 
Lamb. Archaion.  Omnium Britanniae Jnsulae Christianorum Rectorem, and the Confessor entitles himself Vicarium Summi Regis.  
We do then in all humility, acknowledge the supreme Authority of the Magistrate, not only in Civil (which the French Pragmatique Sanctions challenge) but in Church matters, and farther, 
Tertul. Apol.  that a Magistrate as such, whether Christian, or Pagan it matters not, ought in all things to be obeyed, that are not contrary to the word of God, and then passive Obedience becomes the Gospel, Resistance being in no case lawful. We do look upon the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & with Menander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And I ever thought there was much of truth shadowed out in that Poetical fiction, that Majesty came down from Heaven, whence the ancients made it the Daughter of Honour and Reverence. Nor dare I condemn those swelling Titles every where in the Civil Law given to, and owned by Christian Emperors, as Numen, Oraculum, Sacratissimus Imperator, which some zealous ears amongst us would account little less than Blasphemy. But any that have acquaintance with the Jewish customs, and Language will soon resolve them, that 'twas an usual thing with holy writers, to style every thing Divine that did excel and was eminent, v. Drusius in Gen. & Brisson. de Formul.  
And let not any one imagine that this is any derogation from the Honour of God, or the Pride of Princes hereby heightened, the design only is to mind them, whose Person they represent, whose Servants they are, and that they ought to imitate his Justice Mercy, and Bounty. Old Homer calls King's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nourished in the bosom of Jupiter, and from this divine Original, some derive their miraculous Virtues, which we see Hereditary to some Royal Families. Thus the Curing the King's Evil with our Princes, and if we will believe Car. Tapiam the Relieving persons Possessed by the King of Spain.  
I have dwelled the longer upon this subject, that none may suspect what ensues to have the least aspect towards Rome: not on the other hand let any fasten such odious Consequences upon this Doctrine, as some malicious Jesuits have done, as if we made our Prince's Popes, and gave them an unlimited power of imposing in matters of Religion at pleasure. We never assert that our Kings have power to make New Forms of worship, New Articles of Faith, but to take care that all things within their Dominions be ordered according to the revealed will of God. And as much, 
Vsser Primord. Eccle. Brit.  as this comes to St. Austin, Eleutherius to Lucius (vicarius Dei estis in regno vestro) and the Ancients have ever with one voice, attributed to Princes, and none questioned, but some late Parasites of the Roman Ante-Christ.  
This laid down we'll fall roundly to work and that some jurisdiction to curb profane, and erroneous persons, to keep the unworthy from Sacraments, and in case of obstinacy to forbid the faithful society with them, that such moderate Power not exceeding the bounds of Excommunication does by a divine right belong to Spiritual persons both Christ's commission Mat. 18, and the Apostles practise 1 Cor: 5.4 sufficiently warrant, and none ever questioned but an envious Selden, and some Physicians, who wanting other Practice made the Church their Patient? Set aside these, and the former Position has hardly met with any adversary.  
All the difficulty is, how fare Civil Jurisdiction, by the favour of Princes permitted to them, may with a Salvo to the Sacred Function be exercised. For 'tis owned that Temporal power cannot be challenged by ecclesiastics as their due, but is a right Imperial, and Royal, yet Princes to whom it properly belongs both may, and have often delegated the exercise of it, even to their Clergy. Most of the First Christian Emperors having experienced the integrity and prudence of the ecclesiastics left it to the liberty of the plaintiff, that entered the Suit, either to make the Bishop's Judges, or to have recourse to the Civil Magistrate, Thus Constantine, Valons, Gratian, Valentinian, Theodosius, Arcadius, Martian, Leo, Anthemius, and Justinian: As may be seen in the Imperial Edicts yet extant.   

CHAP. II. The Original of Ecclesiastical Courts.  
IF we should trace up the Original of Ecclesiastical Courts, we shall find them grounded upon the counsel of the Apostle, 1 Cor. 6. where he advises the Christians, when any contentious Suits arise amongst them (as in all Societies such must be looked for) that they should not to the dishonour of Religion, betake themselves to Pagan Tribunals for Justice, but let their brethren decide matters. But who these were, is a great Quaere, the 4. v. seems to put it upon those that were least esteemed, which cannot be the Preachers. But Theophylact carries the sense thus, that 'tis an answer to a tacit objection, that some would be apt to say there is not a wise man in the Church, that can Judge. Well, admit according to that opinion, there be not one prudent person found, yet rather appoint those that were never so contemptible, and little esteemed in the Church your Judges, then go to the Heathen Tribunals. But Ambrose on the place, is more express, that Ministers are appointed Judges. And if the Vote and practice of Antiquity, which is commonly none of the worst Expositors may be taken, matters will be yet more clear; Many scattered passages there are in Igratius, Tertullian, Cyprian, etc. looking this way, but being under the Lash, they are fain to whisper only, and durst not speak out.  
I shall not much stand upon those Canons, that pass under the name of the Apostles, where we read that the Bishops ought to meet every 2 day of the week, to judge causes, and a Tribunal is ascribed to them, with power of deciding all controversies. Nor yet upon that of Clemens Ep. ad Jacob. Fr. Dom. where 'tis express, If any of the Brethren have differences among themselves, let them not go to the Heathens for Justice, but let the Presbyters of the Church decide it. Now both these, however censured by some as spurious in respect of the titles they bear, yet cannot be denied to be very ancient. And in the 2 Ep. of Marcellinus, Quaecunque contentiones inter Christianos ortae fuerint ad Ecclesiam deferantur, & ab Ecclesiasticis determinentur.  
We have indeed but few genuine pieces remaining, of those poor persecuted times, wherein the distressed Believers were glad to make hard shifts, and fearful to do any thing that might create jealousy in the minds of those cruel Tyrants, whereas openly to profess the declining of their Tribunals, had been crime enough. Yet St. Hierom (a curious searcher into old records) saith, Priests from the beginning were appointed Judges of causes l. the 7 Ordin. Eccles. And when they could use freedom, than we have them speaking aloud. For St. Ambrose pleads the Apostolical Commission Ep. 24. secundum sacrae formam praeceptonis, qua eum Apostolus induebat. S. Austin seconds him, and saith this task was imposed upon Spiritual persons by St. Paul, to decide tumultuosissimas perplexitates causarum alienarum de negotiis saecularibus, De Opere Monachatus. c. 29.  
I shall conclude this with a testimony of Calvin, whom all know to be no friend to the Episcopal Hierarchy, yet even he acknowledges 4 Instit. c. 11. §. 10. That the Primitive Christians, to prevent wrangling suits were wont to commit their differences to be decided by their Bishops: and this held till the Magistrate received the Gospel.  
But that which carries the greatest weight with me, is the Universal Practice immediately after the Sceptres of the earth stooped to Christ: for I cannot imagine that so great a novelty would have been embraced without any contradiction, and not have been reproved by so many Eminent Worthies just escaped out of the flames of persecution, the School of Holiness. 'tis more than probable then that by virtue of the Apostolical precept, of ending suits among themselves to prevent scandal (it being the main employment of the Ministry to make peace between those that are at variance) in the Primitive times the whole management of differences was entrusted to the Clergy, as being persons of the greatest sincerity and ability. Now Constantine at his entrance upon the Government, finding it so, wisely considered how much the Authority, and Reverence of Religion did conduce to the expediting of Causes, and discovery of captious actions. For this was not done unadvisedly, sundry weighty reasons being subjoined, as will appear, if the Laws be perused. As first, because 'twas hoped it would tend much to allay the heat of wrangling, choke the malicious seeds of contentions, 2ly Because the Judgements of Bishops were looked upon as true, uncorrupted, and piercing, whereby the Sophistry, tricks, and shifts of the Law might be prevented, and poor men, entangled in the tedious lasting snares of vexatious actions, might have a speedy issue put to their affairs. Now the good Emperor conceived they might well be entrusted with his own most important Negotiations, and his Subjects estates, to whom God had committed the care of their precious Souls: therefore upon these prudential considerations, being satisfied in the usefulness and integrity of Spiritual persons, he made their Jurisdiction Authentic, giving it the Royal stamp, allowing no appeal from the sentence of the Bishops, but making it as conclusive as his own, leaving it free to any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Zozom. L. 1. c. 9 Niceph. L. 7. c. 46. who adds that this privilege lasted to his time under Andronicus A. 1300. Valens and Valentiman, A. 365. enlarged it, and entrusted them with the rate of Commodities sold in the 
* Cod. Leg. 1. de Ep. Aud. Tit. 7.  Markets. But their Jurisdiction has been in several Ages very various, sometimes increased, sometimes clipped, as the Emperors were more or less favourable to the Church, who ever kept the Sovereignty in their own hands. Constantine was then the first that passed the Royal Grant in favour of the Clergy, permitting the cognizance of all civil matters even between Laymen to the Episcopal Tribunal, if either Party did require it, though the other denied his consent, and their appeal was to be obeyed by all the Magistrates, whenever made, though the action was already commenced in another Court.  
Arcadius and Honorius did a little retrench this unlimited power, yet still allowing it, by the joint consent of both parties, and making the Bishops, as 'ttwere, Referees. L. siquis ex consensu. c. de Audientiâ Episcopal. and their decision to be binding and final without any appeal. This was afterwards ratified by Theodosius and Justinian l. Episc. c. eodem. Nay Justinian reposed so much confidence in them, that he made them Overseers of the Secular Judges, Novel. Const. 56. This then has been the avowed Catholic Practice of all ages, and Nations where the Gospel has gained footing. For the greatest enemies the Church had, could never yet deny, but that the Bishops have had their Tribunals for above these 1300 years erected by Constantine, confirmed by Arcadius and Honorius, Theodosius, and Valentinian 3, Only some curiously mince the matter, and allow them power to hear Causes, and to become Referees, and Umpires, by consent of both Parties; but yet they will not hear talk of any coercive Jurisdiction, though many Eminent Civilians attribute it to them: and Accursius interprets Audientia Episcopalis, a term frequent in the Code by Jurisdictio. Nay 'tis evident, there was no Case whatsoever, except only Capital (for Ecclesia sanguinis judicium non profert) but might be decided by the Episcopal Tribunal: and Constantine forbade the Greatest Prince in the Empire to revoke what once the Bishops had decreed, Euseb. Vit. Const. L. 4. c. 27. In process of time the Magistrate having encroached upon, and almost outed the Clergy, Charles the Great revives that good old Law of Constantine, confirming the same Jurisdiction to all Bishops, repeating the Charter word for word Car. Mag. in Capit. l. 6. c. 28. And here methinks this very name, fills me with hopes, that Charles are born for the good of the poor oppressed Church: and that God hath miraculously raised up to us, as true a Nursing Father, as ever bare that name, or our Island produced. And truly, who can expect less from the Son of such a Father, who died the Church's, Nay the Clergies Martyr: for if he could have dispensed with his Conscience, and Coronation Oath, to sacrifice them, and their Revenues to the coveruous fury of a prevailing Adversary, the 30. of Jan. need not have been noted with such Black Letters in our British Almanacs.   

CHAP. III. The Ancient Union of Spiritual and Civil Courts in this Island. Corruptions no sufficient Argument for their utter Subversion. Replies to sundry Objections from the example of Christ, the Apostles, and Primitive Christians.  
THe exercise of Jurisdiction by the Clergy in this Nation, may be deduced out of the best Records extant, from the time the Gospel was publicly owned among us. There's nothing more frequent in our English Annals, then Ecclesiastical, Spiritual, and Christian Courts. I shall not multiply proofs, but content myself with two, the first out of Brompton, where amongst the old Laws of Ethelstan we read, 
Chron. Joh. Brompton. c. 24  Episcopo jure pertinet omnem rectitudinem promovere Dei viz. & saeculi, & debent Episcopi cum seculi judicibus interesse judiciis. And the ordering of all measures and weights in each respective Diocese is there made of Episcopal Cognizance, the Standard being left in the Bishop's hands. The next is of Spelman. Comes praesidebat foro Comitatus non solus sed adjunctus Episcopo, ut Alter alteri auxilio esset, & consitio, praesertim Episcopus Comiti, nam in hunc illi animadvertere saepe licuit & errartem cohibere. Gloss. v. Comes. So much confidence did the Ancients repose in the Clergy, that the guidance and oversight of most temporal affairs was entrusted to them, and a check upon the Laity. Thus lovingly with all sweetness, and Candot for 4. or 500 years, during all the Saxon times, and till that unhappy division by the Conqueror, who defaced this beautiful, this regular composure, did Church and State Officers sit together, in the morning determining Ecclesiastical affairs, and in the afternoon Civil. No jars, no clashings of Juriscictions were then heard of, no Prohibitions issuing out from one Court to obstruct the course of Justice in another, thereby hampering the poor Client, that he knows not which way to turn himself. And I am persuaded there's no better expedient to prevent lasting vexatious Suits, and to relieve the oppressed; Then again to reconcile these two Jurisdictions, that according to the Primitive usage, as well Spitual, as Temporal Judges may be appointed in all Courts, that Moses and Aaron may not quarrel, but walk hand in hand. Though I know this design does not well relish with many of the Long Robe, and 'tis feared the attempting some such thing purchased our late Archbishop no few enemies, and was one special cause of hastening his ruin. Yet Selden (a Lawyer too) L. 2. de Synedriis, proves, that for the first 4000 years and better the civil and Ecclesiastical Courts continued united, and the first Distinction proceeded from Pope Nicholas, Grati. Distinc. 96. c. cum ad verum. So that the making Ecclesiastical Government independent, and separate from the civil is but a late Popish, and Consistorial Innovation.  
'tis true, it cannot be denied but there have been gross Corruptions in these Ecclesiastical Courts, many personal infirmities in the Judges, for who ever looked upon them as other than flesh and blood: Though none but Profane Cham's would lay open, and scoff at the nakedness of their spiritual Fathers, and like flies stick only to galled backs, and sore places, never taking notice of the many eminent deserts, and service both Church and State have received from men of that Coat. How different was the great Constantine's Temper? who professed he would put off his Royal Robes to hid a failing in a Bishop. Theodoret. L. 1. c. 11. If some have miscarried let them smart for it, and let not the Calling suffer. Would it be accounted a piece of Justice, if some Lawyers be corrupt, presently to rail at, and overthrow the whole Profession, as incorrigible, pull down their Courts, as not capable of Reformation. But grant they have erred, let that calling which is innocent throw the first Stone. I must needs say better reasons must be shown, then ever were yet produced, before I change my judgement, That there are none fit to advance designs of Peace, and public Tranquillity, to administer justice, and hear the cries of the oppressed, than these men of God. Facilius enim Dei timore sententiam Legis veram promunt. Ambro. Certainly, if this had been so abominable, so Anti-christian I cannot persuade myself, that the Learning of Jewel, the Humility of Hooper, and the sweet Innocency of Coverdale, would have used this Authority and Jurisdiction, which we never find they did in the least Scruple.  

But we must not expect to carry it thus, a little Squadron of Difficulties is yet to be encountered. And first we are urged with Christ's example in refusing to decide a title of Inheritance between brethren Luk. 12. But I see little reason that this should be binding to his ministers. 'tis true we find him ever careful not to give offence, whereas if he had taken this Jurisdiction upon him, his vigilant Adversaries that ever waited for an advantage against him would soon have been upon his back, and charged him with Treason. For what greater entrenchment upon the royal Prerogative, then in another's Dominion without leave, or Commission to hear and determine causes? Common prudence therefore which our Redeemer (the wisdom of the Father) ever followed, forbade him then to intermeddle. But where do we find he tied his disciples hands when times favoured them, and the Supreme Powers thought good to employ them. Indeed to remove all doubts and fears out of the mind of jealous Herod, he tells him, his Kingdom is not of this world, I come not to trouble or dissolve established authorities, your State may be secure, and my Gospel Preached, none that belong to me will raise commotions, or take upon them to rebel against their lawful Prince, my servants shall not fight for me, nor by tumults, and wars set up my Kingdom. And all the Apologies of the Ancients manifest how the Christians ever prayed for, and submitted to the Emperors. Let no man then think this Position strange, that Church-Government should bear some Correspondence and Analogy with the State. For can it rationally be conceived, that Christ who was so careful to enjoin his followers, to give to Caesar, the things that were his, would have his Gospel bring innovations and changes in well established governments, confusions upon lawful Authority, especially when the Model of civil affairs does not contradict, but may consist with Religion. And I am here confirmed by the practice of Moses, who did not cross the Jewish Policy, but sitted the Sacred Government to the Secular. And what sad Consequences have ensued the contraryopinion, the late madness of our Fifth-Monarchy-men have abundantly demonstrated.  
Nor is all Jurisdiction forbidden in that 20. Mat. 25. The plain meaning of that text being no more than this; the Apostles quarrelling about Precedency, Christ reproves them: 'tis clear, they dreamt as the Nation of the Jews, fooled by their Rabbis, that the Messiah should have a glorious Temporal Principality, as was solomon's; and therefore contended who should be the greatest Favourites. Now Christ confutes that vulgar error, answers pertinently to their thoughts, and tells them they must not expect to Lord it over their Brethren: that proud insulting Tyranny, which others exercised, is not for them, their Government must be mild, humble, and consist rather in obeying, then commanding. And to this purpose he proposes himself for their pattern, who came to Minister unto them: yet I hope 'twill be granted, there was some difference between the Master, and the Servant, some Superiority of Christ over his Disciples. Nor can that levelling Principle be deduced hence, for nihil magis inaequale, quam aequalitas. 'tis farther observable, Christ instances in the Kings of the Gentiles, whose Empires were stained with cruelty and luxury, not the Jews, whose Government for the most part was more moderate, having so many Holy Laws to direct, so many Prophets to instruct them. But with the Gentiles 'twas otherwise: the Roman Orator sets out their manner. Regum sunt haec imperia. Animadverte, & dicto , 
Tully pro. Rabirio.  & illae minae, si te secundo limine offendero, morier. This then seems the genuine sense, the Kings of the earth Lord it thus proudly, insolently, unmercifully, you shall not do so, but command in love, in humility, in moderation, so that he does not strike at the root of all Authority & Jurisdiction amongst his Disciples, only ye shall not domineer as the Kings of the Gentiles, but in all lowliness rule as the son of man, Dominatio interdicitu, indicitur ministerium. 
Bern.   
But the grand Objection that lies against it is, that we never find the Apostles to have taken this upon them, whose Practice should be a Pattern to their Successors, This argument I have often heard urged as the Great Achilles: but I wonder any sober learned men should lay stress upon it. Methinks reason and prudence should suggest a distinction of times, and inform them that many things may be judged unlawful in one age, which in another are found expedient, and necessary, and so on the contrary. Whereas if the Apostolical practice were always binding, how comes it to pass that many things approved by them as Community of goods, extreme unction, abstaining from blood, etc. are now, in the revolution of time, disused, and condemned. Nay, if there were any strength in this arguing, the brainsick Anabaptist, and railing Quaker, would be furnished with an unanswerable Plea against our Churches; for who knows not what hard shift the poor Primitive Christians were put to, how glad they were of private Houses, Barns, yea Vaults, and Caves of the Earth to meet in, and secure themselves from the rage of their watchful Persecutors? Hence in some ancient Monuments, Churches are called Cryptae, hiding places, because through the violence and heat of persecutions, the poor Christians, were forced, with Nicodemus, to go to Christ by night: and we have frequent mention of their antelucanos hymnos in Pliny Ep. etc.  
But no sooner did God restore a little breathing, and send peace, than they left their dens and holes, building and beautifying Churches, and providing liberal maintenance for their Preachers. And now there's nothing more common in Nazianzen and the Greek Writers, then to style them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from their Majesty, being the Palaces of the great King. For in Constantine's days, when the World newly divorced from idolatry, was enamoured with true Religion, they thought they could never build their Churches-starely and sumptuous enough: but how strangely now have they left their first love. If a man should read of, or view the Ancient Piles, the Greek St. Sophia, our English St. Paul's, the Roman St. Peter, etc. The stupendious Church at Tyre, described by Eusebius, at Antioch by Hierony. in Chron. at Jerusalem by Cyril in his Catech. which the Piety and Devotion of our Forefathers erected, and compare them with our Modern whifling Structures, he would blush at the sordid penuriousness of degenerating posterity. I must needs say it has oftentimes moved both pity and anger in me, to see an Impropriating Patron flaunting it in a Royal Fabric, when the House of God adjoining, crouched under it in a tottering ragged condition— Exclamet Melicerta perisse frontem de rebus— David was otherwise minded, 2. Sam. 7.2. Nor would former ages have born it, who spared no cost, no pains to build, no care to consecrate these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as the Greek Authors term them) those Sacred Structures. For this is no novel Invention, the practice we find as ancient as Hygynus A. 140. whose Decree to that purpose is yet extant. Deeret. de Consecrat. Dist. 1. c. Omnes Basilicae. And come but a little lower, when Constantine had erected that Magnificent Temple in Mount Calvary: Zozomen informs us L. 2. c. 25. what an Assembly of Reverend Prelates there met to Consecrate it. Nor was any thing more usual amongst the Primitive Fathers. 
Athanas. Ep. ad Constant. Ambro. L. 1. Ep. 5. St. Aust. Serm. de Temp. L. 56  Nay it appears by the Titles of several of St. Augustine's Sermons, that they had Solemn Anniversary Commemorations upon the Consecration day. But to return.  
'tis confessed then, that in the Apostles days, and the Ages immediately succeeding, the poor Christians were glad with any thing, and reckoned the least toleration a favour: but when the State of the Church was changed by those great Revolutions in the Roman Empire, order and decency began to be looked after. And is it not downright madness in any to complain of their happiness, to desire to return to that condition, which the Fury of Persecutors enforced, as if they repined at the goodness of a merciful God, who dissolved that Cloud, and made the Sun of Prosperity to break out upon his weather-beaten Church, turning a dark morning into a glorious evening. Now if such a wild rate of reasoning be allowed, a man may as well conclude, that all the Succeeding Kings of England are bound to lay aside their State, and Imperial Robes, because time was, when his present Majesty, in his own Kingdom, to escape the malice of his implacable enemies, contented himself with a homely Cottage, 
* (Nay a Loyal Oak  bestrid). a Miller's Horse, and had none but Dame Joan to wait upon him. I know the Courtiers would smile at such Logic, though I must needs say 'tis little better, that our learned Sophisters use against the Clergy .. For thus they reason, the Clergy enjoyed small Revenues, less Honours, few Privileges, no Jurisdiction under Persecuting Pagans, therefore they are immodest to desire it should be otherwise under Believing Christians. To speak plainly then once for all, in point of Doctrine I reverence those early times equal to any man, but in matters of Discipline, Order, and Decency, to draw Rules from a poor persecuted Church, that was constrained to use what the necessity of the times would bear, not the Gospel allow, and to confine posterity, to their hardships, when the wise providence of God has changed the Series of Affairs, is just as if a man should be enjoined to wear the same Garments in fair weather, as he did in foul, and not to change the nasty attire he had on in a boisterous Storm, though the clearest Calm succeeds it. The time then that we must principally eye, is that, when God gave Rest & Peace to his long afflicted Saints, when the Great Monarches of the earth veiled their Crowns to the Cross; and if from those days their Civil Jurisdiction cannot be cleared, let an irrevocable Decree be passed against them. Not that I grant them wholly excluded in those elder times, many footsteps of their private meddling in secular matters being every where found, as has already been evidenced. But how could it rationally be expected, that any Precedents of such Eminent Authority, and Power conferred either upon the Apostles, or their immediate Successors should be produced; since the Jus Divinum of Civil Jurisdiction belonging to the Clergy is utterly disclaimed, and no title pleaded to it, but the Favour of the Supreme Magistrate: and who is such a stranger in Israel as to be ignorant, how little the Professors of the Gospel were then set by, when all the Great Potentates of the World ran madding after Idols, and 'twas no less than death to own our Crucified Redeemer. So that if this be strictly stood upon, we shall at last join issue with the Frantic Euthusiasts, who deny it lawful for a Christian to be a Magistrate, there being no express command for it in the New Testament; nay many Texts seemingly against it, not any Example of the Apostles, hardly of the Professors of the Gospel, (known to be such) in those early times, that bore an Office. Well then, for the first 300 years the Church had no Kings for its nursing Fathers, none that gave up their names to Christ in Sovereign authority, the wise God that disposes of all times, and Estates, reserving that mercy for these later days, exercising them with great trials, till the Earth was watered with the blood of Martyrs.  
And hitherto we have little or nothing of outward coercive diction, all was inward, all was Spiritual, and thus was the faith planted, the gates of Hell pulled down, and the Pagan World reduced to the obedience of Christ: Providence purposely so ordering it, that no flesh might boast. Now all this while to say the truth, there was no need to have recourse to outward Force, the Apostles, and their immmediate Successors being furnished with such miraculous extraordinary power, which we see they did sometimes exert to punish the disobedient, as Anantas and Sapphira with death, Elymas with blindness, etc. But miracles once ceasing, and the immediate assistance of the Spirit being withdrawn, to compensate this loss, God turned the heart of the Magistrate: and Christian prudence told them, that to place Covernours in the Church, and to deprive them, (thus deserted by the Spirit) of all coercive Jurisdiction, was to expose their Office, render their Persons ridiculous, and their Commands insignificant. And has not our late experience sufficiently confirmed this, Sin being grown bold, and wickedness never more improved; the Schismatical profane World making but sport with the Ambassadors of Christ, whilst left naked and destitute of all Civil Jurisdiction. Whereas in those Apostolical primitive times, there was no fear, no danger of such inconveniences, Love to Christ being then mo●e ardent, and the cruelty of the merciless adversary more outrageous, the one sweetly alluring the Professors of the Gospel, the other terrifying them into a dutiful Conformity.  
I am none of those that delight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to dote upon my own Notions, so that if any man will take the pains to produce clearer evidences, I shall readily be his Convert. Till than my judgement is, and I can safely say has been ever since I was able to look into Antiquity, that the Matter here contended for, is, neither under the censure of Inexpediency, nor Inconsistency, not the latter; For seeing 'tis a duty confessedly belonging to every Christian to beat down sin, and promote righteousness, and the end of all Jurisdiction, is to advance justice and restrain iniquity: I would gladly be resolved what there is so heinous, so unseemly for the Sacred Function in this Act, to chastise the Disturbers of the Christian Peace with Spiritual: and if that prevail not with corporal Punishments. Certain it is, the Blessed Angels do not look upon it as dishonourable to, or derogatory from their Holiness, at the Command of God to correct the wicked even with death, 2. Cor. 23. and why should it be thought so abominable, so unlawful for the Angels of the Church. Rev. 2. being Commissioned by God's Vicegerent to inflict deserved punishments on the workers of iniquity. Dau.  
Not the former, if due Caution be used, that they keep within bounds, and that which was designed for their help, prove not their hindrance, too much taking themoff from the weighty employments of their Spiritual charge. And I think it may confidently be averred, there are few of the precisest, but spend more precious time in other petty impertinencies, which might be better placed in the public service of their Country. However, there's little fear of any excess in this jealous age, and under so Gracious, so Prudent a Prince, who has reaped this benefit by his long calamity, as to be the most Accomplished for Government, of any Monarch in the World.  
'tis an Observation of some, that God seldom employs any in great Affairs, but he does exercise them with afflictions and tribulations: 
Pez● Com. in 29. Gen.  and the large share his Sacred Majesty has had in these, encourages us to expect no small things from him, especially when we consider in what an unparaleld manner Providence restored him as a Peacemaker, not to England only, but to Europe, as a Nursing Father to his Languishing Church, which many had in hope and thought clean devoured. Now Ecclesiastical Jurisdiction is the Royal Jurisdiction, a Principal, inseparable part of his Royal Crown and Dignity. It's Original was from his Noble Ancestors, who ever esteemed it their Honour to support, and increase it. Constantine, a Britain, and the Glory of Britain, began it, and 'tis hoped, it shall never be said that any of his Successors consented to its Funeral, when it was in their power to give it a Resurrection. The substance of our Common Law is comprehended in these three things, jus Regium, now happily restored, jus Populi, confirmed, and jus Ecclesiae, which only has, and does still suffer, by the late embroilments. Nor can his Sacred Majesty ever hope to have his Desire accomplished, and the memory of former passages buried in oblivion, till the Church recover her ancient Rights, and Privileges as well as the State.     

EPILOGUE.  
I Shall now end all with a brief Address to the long-despised Clergy. The Goodness of your God, and Favour of your Prince, have once more restored you to your Charges, your Patrimonies, and ('tis hoped) will ere long to your Honours, and Privileges, which Sacrilege, and Usurpation for many years, have detained from you. Now it stands you upon seriously to consider, what Design the Lord had in thus humbling you: for certainly his wise Providence did not bring all this to pass for nothing. Be entreated then in the bowels of our Common-Redeemer, (though by one of the meanest in your number, yet a passionat-Well-wisher of the Sacred Function) to hear the Divine Commands, the Royal Declarations, the Prayers, Groans, and Sighs of your Country, which all with one voice cry aloud to you for Diligence in your Callings, and Uprightness in your Conversations.  
These, these will make our English Zion prosper, and our Jerusalem a Praise in the Earth. But if through Plenty you forget him, whose Person you represent, and through Security turn again unto Folly, (give me leave to speak my fears) my Heart trembles to think what the issue will prove, if the Indignation of the Almighty once more break out. Many eyes are fastened upon you, so that the least blemish will be espied. And as your Virtues bring greater Honour to the Gospel than those of private Persons, so do your vices more Reproach. Chrysostom Hom. 27. in St. Mat. is my Author, If a Preacher sin with the People, he shall not be punished in like manner as they, but far more grievously: and better would it be for any such that a Millstone were hanged about his neck, and he cast into the midst of the Sea, then to prove a just occasion of Scandal to any to speak evil of the ways of God. It hath pleased the Great Disposer of all things, once more to make trial of you. Let your Moderation be known unto all men, that none may complain of your Jurisdiction (if reestablisht) which the unquestionable Practice of all Ages, (except when wars, and persecutions put every thing out of Frame) will abundantly justify. May your Goodness equal your Greatness, your Humility shine in the midst of your Honours, the memory of your late Afflictions, and Vows made in your low estate never die with you. Let your Conversation be with covetousness, that the hungry Bellies of the poor, and needy may find the Benefit of your happy Restauration, that no envious eye may repine, no foul mouth rail at your large Incomes, but all may confess 'tis more for the Glory of God, and the good of the Nation, that your Charity be entrusted with those Revenues, than the griping Avarice of your Sacrilegious Adversaries.   

READER,  
THe importunate Hast of the Stationer to dispatch these Papers against the Session of Parl. occasioned many things to be huddled up, which happily second thoughts might either have enlarged, or altered, and sundry Erratas have escaped the Press, which yet a Charitable Eye may wink at, or a favourable Pen easily correct.  
FINIS.